Return this book on or before the Latest Date stamped below. 1 / COBBIN'S EDITION nnhr Mmt Sandmn: of l^e giutl^or NOTES ON THE BOOK OF THE PROPHET ISAIAH CRITICAL, EXPLANATORY, AND PRACTICAL WITH A NEW TRANSLATION AND INTRODUCTORY DISSERTATION BY REV. ALBERT BARNES REPRINTED VERBATIM FROM THE AUTHOR’S REVISED EDITION, AND EDITED By rev. INGRAM COBBIN, M.A. IN TWO VOLUMES. — VOL. I. Cbinbnvgl) GALL A: i:^rGLIS, 6 GEORGE STKEEl' ADVEETISEMENT. We liave pleasure in presenting to tlie public tlie improved edition of BAms-ES ON Isaiah. Its advantages will *be obvious if tlie reader carefully peruses tlie Author’s Preface. Mr. Barnes has urged upon us the repuhlication of this work from his revised copy. In one letter he says : It is now in two 12nio volumes, and I think is much improved^ In another he repeats the same opinion : In my own judgment, Isaiah is greatly improved by the revision.” And in a third he says: “Should you hepeint THIS WOUK, I should WISH THAT BY ALL MEANS IT BE DONE EROM THIS EDITION.” To those who have the opportunity of comparing, the improve- ments will be apparent. The reputation of the work is already established. The unparalleled cheapness of this edition, the great care bestowed in correcting the references, in collating the Hebrew and Greek, its pictorial illustrations, and, lastly, the important emendations of the Author, must entitle it to precedence. In the revised American edition, the Hew Translation was omitted mainly to save room. Mr. Barnes says, “I think the work would be improved by having it inserted ;” and he adds, “I should not wish to make any change in it if it were to be republished.” In this 'edition it is therefore restored, that the work may lose none of its former advantages. 1 \ PREFACE TO THE FIRST EDITION. It is witli unaffected diffidence tliat tMs work is offered to tke patronage of tke Christian public. It bas been prepared amidst tbe toils and responsibilities of a most laborious pastoral charge, and at such intervals as could be secured without seeming to in- fringe on tbe direct and immediate duties demanded in my station. Those hours have been, with scarcely an exception, tbe early morning hours ; and whatever may be tbe manner in which this book may be received by tbe public, whether it shall or shall not contribute in any degree to advance the knowledge of the truth and the love of the sacred Scriptures, its preparation, by requiring me to commence each day with the direct contemplation of an interesting portion of inspired truth, has for four years constituted one of the most delightful parts of my work. It is the production of many a laborious, but many a pleasant hour ; and while I desire to render thanks to the Giver of life and health that he has granted me strength to engage in these studies, I shall ever look back with gratitude to the deeply interesting moments in which I have been endeavouring to illustrate the Visions of Isaiah.” When I commenced the work, I designed nothing further than an enlargement of Lowth on Isaiah. It occurred to me that it might be useful to retain his Notes as a l)asis^ with some additional illustrations. But this plan was soon abandoned ; and no other use has been made of Lowth than that which is common with other writers. Valuable as are his Notes, and beautiful as is his version, yet it was soon perceived, or thought to be perceived, that greater usefulness might be secured by enlarging the plan, and making a work entirely new. Very valuable helps have been furnished, since the time of Lowth, for the illustration of the Hebrew pro- phets ; and it was deemed desirable to avail myself of them all, so far as it was in my power. Most of those helps will be found enumerated in the list of works on Isaiah, at the close of the Introduction, § viii. Some of the reasons which led to the wish to illustrate Isaiah are the following : (1.) He is one of the most beautiful and sublime of the sacred writers. (2.) In some respects, his writings are among the most difficult portions of the Old Testament. (3.) His prophecies arc so closely connected with interesting historical events^ and furnish so much opportunity of illustration from VI PREFACE TO THE FIRST EDITION. arc]i03oIogy, oriental customs, and tlie investigations of modem travellers, that it is highly desirable that all the light should he thrown upon them which is possible from these sources. (4.) The iultiiment of prophecy is perhaps more clear, minute, and striking in Isaiah than in any other of the prophets ; and a commentary, therefore, on his writings, compared with the present state of the countries to which his prophecies refer, as reported by modern travellers, and especially with the record of the life, and doctrines, and death of Christ, will constitute itself a demonstration of the Divine origin of the sacred Scriptures, and may be made one of the best antidotes against infidelity. It is impossible, it is be- lieved, with an honest mind, to compare the predictions of Isaiah respecting Babylon, Moab, Tyre, and Idumea, with the Travels of Volney, Burckhardt, Seetzen, Sir E. K. Porter, Maundrell, Laborde, and Stephens, without the fullest conviction that he who uttered these predictions, two thousand and five hundred years since, was Divinely inspired. It is impossible to believe that this could have been the result of political sagacity ; it is equally impossible to believe that it could have been produced by chance or conjecture. And, in like manner, it is impossible to compare his full, minute, and glowing descriptions of the Messiah with the life of the Lord ,T esus Christ ; to collate minutely and critically, for example, the pro- phecies in the ninth, the eleventh, the thirty-fifth, the fifty-second, the fifty-third chapters, with what actually occurred in the life, the sufterings, and the death of the Eedeemer, without the fullest conviction that he was permitted to see, in distinct vision, events which were to take place in future times. No man can be a close student of Isaiah, and remain an infidel ; no man can study his writings with prayer, who will not find his faith confirmed, his heart warmed, his mind elevated and purified, and his affections more firmly fixed on the beauty of the everlasting truth of God. But the main reason which led to the selection of Isaiah, as a subject of exposition, wms his strongly evangelical character, and the fact that he, more than any other prophet, has unfolded the future glories, and predicted the triumphs of the church on earth. He has been usually styled ^Hhe fifth evangelist;’’ and it is certain that there was vouchsafed to him a clearer view of the universal spread of the gospel, and of the blessedness of the reign of the Messiah, than was granted to any other of the ancient pro- phets. It was this characteristic mainly which has prompted to this attempt to make his sentiments more widely known, and more clearly understood. In an age distinguished, more than any other since that of the apostles, for efforts for the conversion of the whole world to God, nothing will so entirely fiill in with tlie leading characteristics and efforts of the times as an attempt to establish some just views of the right interpretation of the pro- phecies on this subject. Men 'will put forth great and noble exer- tions when the object is clearly defined, and when they have some distinct vievr of what it is possible to attain. A right apprehension of what is to I?c on earth, will do much to form the plans and shape PREFACE TO THE FIRST EDITION. vii tlie efforts of tliose wlio seek tlie worlff s conversion. It will do muck to suppress unautkorized kopes, to repress wild and visionary BckemeS; and to secure well-founded and judicious efforts to accom- plisk tke of)ject. A correct understanding of tke propkecies, tkere- fore, is necessary to direct tkose wko are forming plans for tke con- version of tke worldj and to upkold tke kands and to encourage tke kearts of tkose wko are engaged in practically executing tke work. Tkere is one advantage on tkis subject, in contemplating tke entire propkecies in a book, above wkat would arise from selecting tke portions wkick relate to tke final triumpk of tke gospel, and forming a commentary on tkem exclusively. As tke predictions now stand in tke propkets, tkey are intermingled witk predictions respecting other events wkick kave been strikingly and clearly fulfilled. Tke mind is carried forward, tkerefore, amidst demon- strations; tke certain conviction of tke mind tkat tke predictions respecting Babylon, Tyre, Moab, and Idumea have Iteen fulfilledj is carried to tke contemplation of tke predictions respecting tkings yet to come. Tke mind ranges amidst proofs of tke Divine origin of tke book wkick is examined ; and tkese proofs strengtken tke faitk in regard to tke events wkick are yet to come. He performs some service for kis generation, wko contributes in any degree to unfold tke meaning of tke ancient predictions, and to skow to tke Ckristian ckurck wkat tke world yet will be ; and ke wko con- tributes in any manner so to blend tke arguments for tke past fulfilment of propkecy witk tke predictions of v/kat is yet to be on eartk, does not live entirely in vain. It is doubtless witk tkis view tkat tke predictions respecting tke Messiak, and tke final universal triumpk of tke gospel, are scattered along and inter- mingled with predictions tkat relate to events tkat would be of more immediate fulfilment. Tke student of tke propkecies tkus walks amidst tke monuments of tkeir trutk wkick time kas set up along kis way ; — ^not muck unlike tke traveller wko is seeking a distant land amidst muck tkat is obscure and uncertain; who encounters rapid streams and lofty crags and kills ; whose paths lead through dense and entangled forests ; but wko yet fioids, every now and then, monuments erected which skow him tkat tke road has been travelled, and wkick prove tkat tke same path which others kave trod will lead him to tke place wkick ke desires to reach. He wko kas attentively examined Isaiah, and compared tke predictions respecting events wkick are now passed with tkeir fulfilment, is not likely to be a man whose faith will be shaken ill regard to tke reality of tke inspiration of tke book of God, or to tke final prevalence of religion all over tke world. As an illus- tration of tke influence of Isaiah in forming the opinions of Chris- tians in regard to tke character of tke better days wkick are to bless tke world, we may advert to tke fact tkat tke views of most Christians respecting tke millennium are probably derived from tkis prophet; and tkat even after the revelations of tke Hew Testament, if we wish to obtain full and clear conceptions of wkat tke world is yet to be imder tlie reign of tke Prince of peace, we PREFACE TO THE FIRST EDITION. viii instinctively turn to tlie glowing visions of tlie son of Amoz. It has been one of the constant and earnest prayers of the author of these NoteS; that his labours may contribute to the confirmation of the faith of Christians in respect to the final triumph of Chris- tianity; and to the augmentation of their zeal in spreading the gospel around the world. In the fulfilment of this design, as well as to exhibit the true meaning of the prophet, I have availed myself of all the helps within my reach, to show that the prophecies pertaining to events already passed have been minutely and strikingly fulfilled. In these portions of the book, my first aim has been to settle, as well as I could, the exact sense of the prophet by philological investi- gation, and then to adduce the testimony of modern travellers in regard to the ^present condition of the countries so described. Modern travellers have contributed much to the confirmation of the truth of the prophetic statements ; and if these Notes have any value above what is found in the common expositions of Isaiah, it is probably in this respect. In illustration of this, reference may be made to the prophecies respecting Babylon, Moab, Damascus, Tyre, and Idumea, in the thirteenth, fourteenth, fifteenth, six- teenth, seventeenth, thirty-third, and thirty-fourth chapters. In the preparation of these Notes, I have availed myself of all the aids within my reach. The books from which I have derived most assistance are Walton^s Polyglott; the Critici Sacri; Pooks Synopsis; Calmet’s Dictionary; Yitringa; Kosenmtiller; Calvin; Gesenius; Jerome; BocharPs Hierozoicon; TayloPs Heb. Con.; liOwth’s and Noyes’ Versions; Keith on the Prophecies; Newton on the Prophecies ; Hengstenberg’s Christology ; and the writings of oriental travellers to which I have had access. I have also derived considerable aid from the Biblical Eepository, and from Prof. Bush’s Scripture Illustrations. This work is committed now to the Christian public with the fervent prayer that it may do good. The public — ^for whose favourable regards thus far in life I have had abundant reason to be grateful — ^will receive kindly what is kindly meant. It is not right to deprecate criticism, for every man who makes a book subjects himself, of his own choice, to the free remarks of all who may choose to notice his productions. His works, henceforward, whatever they may be, belong not to himself alone, but to the public at large ; and no author has a right to complain if his style, his opinions, his arguments, his illustrations, are freely examined. For such examination he should be grateful, come from what quarter it may, if it help him to amend his style, to correct his errors, to suggest better illustrations, to remove obscurity, to advance soxmder arguments, and in any way to make his works more worthy of the patronage of the public. He has a right to demand only that criticisms should be in the spirit of Christian love — that they should not be made for the sake of criticism, and that they should not be carping or petulant. He has a right to ask that" those who examine his positions should presume that he PllEFACE TO THE FIRST EDITION. IX iias bestowed labour and tliouglit on them^ and that labour and thought should 'be reciprocated in judging of them before they are condemned. He has a right to expect that assertion in regard to his opinions should not be deemed sufficient to supply the , place of argument ; and that the uttering of an opinion ex cathedra should not be allowed to take the place of a candid and prayerlul investi- gation of the meaning of words, and phrases, and figures of speech ; of a careful inquiry into whatever, in archaeology, philology' , geography, or travels, may throw light on the meaning of God^s word. Argument should meet argument ; thought conflict with thought; and truth should be elicited by manly, liberal, and candid discussion. The only object should be truth : and every author should be thankful to any man who will suggest to him what he had forgotten ; communicate what to him was unknown ; correct or refute what was erroneous ; and thus make him more useful to his fellow-men. It is not improper, however, as a matter of mere justice to my- self, to suggest one other thing to those who may be disposed to examine this work. A man burdened with the cares and toils of a pastoral office has not the advantages of preparing a work for the public which they have who are favoured with the entire command of their time, or whose professional duties require them to pursue a course of study that shall be in accordance with what they may choose to submit to the press. The pastors of the churches, for whose use more especially this work is intended, will know how to appreciate this remark ; and they who know the toils of that office will not judge unkindly or severely of what is designed as a means of enlarging the sphere of usefulness in which a man is placed ; or of contributing in any, the humblest degree, to illus- trate the truth of the Bible, to confirm the churches in its inspira- tion, to unfold its beauties, and to aid in the exposition of truth. Lord Bacon has said, “ I hold every man to be a debtor to his profession and they who appreciate the force of this remark will look with kindness on every efibrt to enlarge the sphere of the use- fulness of those who are by their office expositors of the word of God. With these remarks, this work is committed to the world. The desires of my heart will be gratified if it is the means, in any degree, of confirming the faith of man in the inspiration of the Divine oracles, and of hastening the triumphs of that day when “ the wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose and when “ the ransomed of Jehovah shall return, and come to Zion with songs and ever- lasting joy upon their heads, Isa. xxxv. 1, 10. ALBERT BARNES. Philadelphia, Nov. 14, 1838. PEEFACE TO THE SECOND EDITION. Since tlie publication of tbe first edition of tliis work, I have twice carefully revised it. In doing this, while the main features of the exposition have been retained, I have endeavoured to render it more worthy of the patronage of the Christian public. I have availed myself of all the criticisms made on it which I have seen, and have adopted all the suggestions which appeared to me to be well founded. My principal aim has been to condense the work as much as possible, by removing redundant words, and by ex- cluding whatever did not contribute to the elucidation of the prophet. The work was originally published in three large octavo volumes. By using a different tyjre; by the omission of the New Translation^^ inserted in the former edition, and by the abridgments v^^hich have been made, I am now able to present it in a much narrower compass, and at a price which will make it much more easy to procure it. It may, perhaps, be of interest to some to know that, in revising it, I have stricken out matter, besides the New Translation,’’ to the amount of about one hun- dred and- twenty octavo pages, and have introduced new matter to the amount of about fifty pages. In a few j)laces additions of considerable extent have been made.* For the new matter I am under special obligations to the Biblical Eesearches of Dr. Eobin- son and Mr. Smith, and to the work of Wilkinson on the Manners and Customs of the Ancient Egyptians. By the aid of the Ee- searches” I have been enabled to correct several places relating to the geography of Palestine, and to throw important light on several passages of the prophet. I have, in fact, incorporated in the Notes all that I have found in that invaluable work which seemed to me to illustrate, in any way, the writings of Isaiah ; and as nothing better can be hoped for on the holy land, tliis part of the work may be considered to be complete. The favourable manner in which the first edition was received made it obligatory on me to do all that I could to make it more worthy of patronage : and again I commit it to the world, with the hope that it may contribute, in some degree, to the illustration of this sublime and beautiful portion of the inspired volume. ALBEET BAENES. Washington JSqmre, Philadelphia^ June 23, 1845. / In the first volume the following may be referred to : — ch. i. 29 ; ii. 14; V. 4, n, 12, 14; vii. 3, 15, 16; viii. 6; x. 9, 28—30, 32; xi. 6, 11, 12; xii. 6; xiii. 21; xiv. 13; xvii. 1, 5; xviii. 2, 7; xix. analysis, 9, 13, 18, 20; xxi. 1; xxii. 1, 11, 13, 15, 16; xxiii. analysis, 1, 18 xxiv. 16; xxviii, 1, 4; XXX. 17, 30 ; xxxii. 14, etc J INTEODUCTIOK. § I. — DIVISION OF THE BOOKS OF THE OLD TESTAMENT. The Jews early divided th.e books of the Old Testament into three parts — the Law, the Prophets, and the Hagiographa, or holy writings. The Law comprised the five books of Moses ; and the priority was given to this division because it was the first composed, as well as on account of its containing their civil and ecclesiastical constitution, and their oldest historical records. The Prophets com- prised the second and the largest division of the sacred writings of the Jews. This portion comprehended the books of Joshua, Judges, I. and II. Samuel, I, and II. Kings, which were called the former prophets; and Isaiah, Jeremiah, Ezekiel, and the books from Hosea to Malachi, which were called the latter prophets. Daniel has been excluded from this portion by the later Jews, and assigned to the third division, because they regard him not as a prophet, but as an historical writer. Formerly his work was doubtless included in the second division. The third portion, the Hagiographa^ comprises the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ec- clesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament is as old as the time of our Saviour, for he refers to it in Luke xxiv. 44. The Jews attri- bute the arrangement and division of the canonical books to Ezra. They say that he was assisted in this by one hundred and twenty men, who constituted “ a great synagogue that Daniel and his three friends, Shadrach, Meshach, and Abednego, were of this number; and that Haggai and Zechariah, together with Simon the Just, also were connected with it. But this statement is known to be erroneous. From the time of Daniel to the time of Simon the Just, not less than two hundred and fifty years intervened, (Alexander on the Canon, pp. 26, 27 ;) and of course all these persons could not have been present. It is not, however, improbable that Ezra may have been assisted by learned and pious men who aided him in the work. What Ezra did is indeed unknown. It is the general opinion that he col- lected and arranged the books which, now compose the Old Testament ; that perhaps he wrote some of the historical books, or compiled them from fragments of history and documents that might have been in the public archives, (comp, the analysis of ch. xxxvi.;) and that he gave a finish and arrangement to the whole. As Ezra was an inspired man, the arrangement of the sacred books, and the portions which he may have added, have thus the sanction of Divine authority. There no evidence, however, that Ezra completed the canon of the Old 'Testament. Malachi lived after him ; and in the first book of Chroni- cles (ch. iii.) the genealogy of the sons of Zerubbabel is carried down to the time of Alexander the Great — about one hundred and thirty years subsequent to the time of Ezra. 'The probability is, therefore, that Ezra commenced the arrangement of the books, and that the canon of the Old Testament was completed by some other hand. 12 ISAIAH. The prophets were divided into the former and the latter. Among the latter, Isaiah has uniformly held the first place and rank. This has been assigned him not because he prophesied before all the others. He indeed preceded Ezekiel and Jeremiah; but Jonah, Amos, and Hosea were his contemporaries. The precedence has been given to his prophecies over theirs, probably, for two reasons : first, on account of their length, dignity, and comparative value ; and, secondly, be- cause formerly the minor prophets were bound in one volume, or written on one roll of parchment, and it was convenient to place them together y and they all had a place, therefore, after Isaiah. At all times his prophecies have been regarded as the most important of any in the Old Testament ; and by common consent they have been deemed worthy of the principal place among the Jewish writings. § II. — LIFE OF ISAIAH, AND THE CHARACTERISTICS OF HIS WRITINGS. Of the time in which Isaiah lived, little more is known than he has himself told us. In the superscription to his book (ch. i. 1) we are told that he was the son of Amoz, and that he discharged the pro- phetic office under the reign of the kings IJzziah, Jotham, Ahaz, and Hezekiah. In regard to those times, and the character of the period in which they reigned, see introduction, § 3. It is evident also, from the prophecies themselves, that he delivered them during the reign of these kings. In ch. vi. 1, it is expressly said that he had a vision of Iehovah in the year in which Uzziah died. Of course he must have commenced his prophetic labours at least as early as during the last year of that king. If that chapter or vision was not designed as an inauguration of the prophet, or an induction into the prophetic office, (see notes on the chapter,) and if his prophecies were collected and arranged as they were delivered, then it will folloAV that the previous chapters (i. — v.) may have been delivered in the reign of IJzziah, and perhaps some time before his death. There is no express mention made of his uttering any prophecies in the time of Jotham. Heng stenberg and others suppose that the prophecies in ch. ii. — v. were delivered during his reign. But of this there is no conclusive evidence. He might not have recorded anything during his reign ; though he may, as a public preacher, have been engaged in the pro- phetic office in another mode. His writings themselves contain evi- dence that he was engaged in the prophetic office in the reign of Ahaz. See ch. vii. seq. That he was engaged in the prophetic office during the reign of Hezekiah we learn from ch. xxxvi. — xxxix. AVe have an explicit statement that he was occupied in his prophetic work until the fifteenth year of Hezekiah, at the commencement of which the ambassadors from Babylon came up to Jerusalem, to congratulate him on his recovery from his illness, ch. xxxix. Uzziah died, according to Calmet, 754 years before Christ. Isaiah must therefore have occu- pied the prophetic office at least from 754 years before Christ to 707 years before Christ, or forty- seven years ; that is, under Uzziah one year, under Jotham sixteen years, under Ahaz sixteen years, and under Hezekiah fourteen years. It is not known at what age he entered on the prophetic office. It is probable that he lived much longer than to the fifteenth year of Hezekiah. In 2 Chron. xxxii. 32, it is said that “ the rest of the acts of Hezekiah*' were “ written in the vision of Isaiah and this statement obviously implies that he sur- vived him, and wrote the acts of his reign up to his death. As Hezekiah INTHODUCTION. 13 lived fourteen or fifteen years after this, (Isa. xxxviii. 5, comp. 2 Kings xviii. 2,) this would make the period of his public ministry to extend to at least sixty-one or sixty-two years. If he survived Hezekiah, he probably lived some time during the reign of Manasseh. This sup- position is confirmed, not indeed by any direct historical record in the Old Testament, but by all the traditional accounts which have been handed down to us. The testimony of the Jews and of the early fathers is uniform, that he was put to death by Manasseh, by being sawn asunder. The main alleged offence was, that he had said that he had seen Jehovah ; and that for this he ought to die, in accordance with the law of Moses, Exod. xxxiii. 20, “No man shall see me, and live.” If he lived to the time of Manasseh, and especially if he pro- phesied under him, it is probable the true reason why he was put to death was, that he was offensive to the monarch and his court. The circumstances which render the supposition probable that he lived under Manasseh, and that he was put to death by him by being sawn asunder, are the following : (1.) The fact which has been stated above that he lived to complete the record of the reign of Hezekiah, and of course survived him. (2.) The testimony of the Jewish writers. There is, indeed, much that is fabulous in their writings ; and even in connexion with the truths which they record there is much that is puerile and false ; but there is no reason to doubt the main facts which they relate. Josephus, indeed, does not expressly state that he was slain by Manasseh ; but he gives an account of the reign of Manasseh which renders it probable that if Isaiah were then alive he w^ould have been put to death. Thus he says (Ant. b. x. ch. iii. § 1) that “ he barbarously slew all the righteous men that were among the Hebrews ; nor w'ould he spare the prophets, for he every day slew some of them, till Jerusalem was overflown with blood.” In the Tal- mud the following record occurs : “ Manasseh put Isaiah to death. The Habbi said he condemned him, and put him to death ; for he said to him — Moses thy Lord said. No man shall see me and live, (Ex. xxxiii. 20 ;) but thou hast said, I saw the Lord upon a throne high and lifted up, (Isa. vi. 1.) Moses thy Lord said. Who will make the Lord so near that we can call to him ? but thou hast said. Seek the Lord w'hile he may be found, call upon him while he is near, (Isa.lv, 6.) Moses thy Lord said. The number of thy days will I fulfil, (Ex. xxii. 26 ;) but thou hast said, I will add to thy days fifteen years, ( Isa.xxxviii. 5,)” etc. See Gesenius’ Einlei. p. 12. The testimony of the Jews on this sub- ject is uniform. Michaelis (Preface to Isaiah) has referred to the jfollowing places in proof on this point : Tract. Talmud. Jebhamoth, fol. 49 ; Sanhedrin, fol. 103 ; Jalkut, part ii. fol. 38 ; Schalscheleth Hakkah. fol. 19. Easchi and Abarbanel, in their commentaries, give the same statement. (3. ) The testimony of the early Christian writers is the same. Justin Martyr, in his dialogue with Trypho the Jew, (p. 349,) speaking of Isaiah, says, ’'Or irpiovL ^vAca eTTplcrare, “ Whom ye sawed asunder with a wooden saw.” — Tertullian (de patientia, c. 14) says. His patientiae viribus secatur Esaias. — Lactantius (lib. iv. c. 2) says, Esais, quern ipsi Judaei serra consectum crudelissirne necave- runt. — Augustine (de Civit. Dei, lib. 18, c. 24) says, “The prophet Isaiah is reputed to have been slain by the impious king Manasseh.” Jerome (on Isa. Ivii. 1) says that the prophet prophesied in that pas- sage of his own death, for “it is an undisputed tradition among us that he was sawn asunder by Manasseh, with a w'ooden saw.” These pas- sages, and others from the Jewish writers and from the fatiiers are 14 ISAIAH. to be found ill Michaelis* Preface to Isaiah; in Gesenius’ Introduc- tion ; and in Carpzov. Crit. Sacr. In a matter of simple fact, there seems to be no reason to call this testimony in question. It is to be remembered that Jerome was well acquainted with Hebrew; that he dwelt in Palestine, and no doubt has given the prevalent opinion about the death of Isaiah. (4.) The character of Manasseh was such as to make it probable that, if Isaiah lived at all during his reign, he would seek his death. In 2 Kings xxi. 16 it is said of him, that he “shed innocent blood very much, till he had filled Jerusalem from one end to another.” This account is in entire accordance with that of Josephus, quoted above. In the early part of his reign, it is recorded that he did evil, and especially that he reared the high places and the altars of idolatry which Hezekiah had destroyed, and en- deavoured to restore again the abominations which had existed in the time of Ahab, 2 Kings xxi. 2, 3. It is scarcely credible that such a man as Isaiah would see all this done without some effort to prevent it ; and it is certain that such an effort would excite the indignation of Manasseh. If, however, he cut off the righteous men of Jerusalem, as Josephus testifies, and as the author of the books of Kings would lead us to believe, there is every probability that Isaiah would also fall a sacrifice to his indignation. It is not necessary in order to this to suppose that Isaiah appeared much in public ; or that, being then an old man, he should take a prominent part in the transactions of that period. That we have no recorded prophecy of that time, as wo 'have of the times of Uzziah, Ahaz, and Hezekiah, leaves it probable that Isaiah had withdrawn from the more public functions of the prophetic office, and probably (see § iv. of this Introduction) had given himself to the calm and holy contemplation of future and better times under the Messiah. But still his sentiments would be known to the monarch ; and his influence while he lived among the people may have been materially in the way of the designs of Manasseh. Manasseh, therefore, may have regarded it as necessary to remove him ; and in the slaughter of the good men and prophets of his time, there is every probability that Isaiah would be made a victim. (5.) It affords some confirmation of this statement that Paul (Heb. xi. 37) affirms of some of the ancient saints, that they were “sawn asunder.” There is not in the Old Testament any express mention of any one’s being put to death in this manner ; but it has been common with all expositors, from the earliest periods, to suppose that Paul had refer- ence to Isaiah. The universal tradition on this subject among the Hebrews makes this morally certain. It is certain that Paul could not have made such an enumeration unless there was a well-established tradition of some one or more who had suffered in this manner ; and all tradition concurs in assigning it to Isaiahs (6.) The character of the second part of the prophecies of Isaiah (ch. xl. — Ixvi.) accords with this supposition. They are mainly employed in depicting the glories of a future age — the blessedness of the times of the Messiah. They bespeak the feelings of a holy man, wlio was heart-broken with the existing state of things, and who had retired from active life, and sought consolation in the contemplation of future blessings. No small part of those prophecies is employed in lamenting an existing state of idolatry^ (see particularly ch. xl., xli., Ivi., Ivii., Ixv.,) and the pre- valence of general irreligion. Such a description does not accord with the reign of Hezekiah ; and it is evidently the language of a man who was disheartened with prevailing abominations, and who, seeing little INmODUGTION. 15 hope of immediate reform, cast his mind forward into future times, and sought repose in the contemplation of happier days. How long he lived under Manasseh is unknown ; and hence it is not possible to ascertain his age when he w'as put to death. We may reasonably suppose that he entered on his prophetic office as early as the age of twenty. Erom Jer. i. 6, we learn that an earlier call than this to the prophetic bffice sometimes occurred. On this supposition he would have been eighty-two years of age at the death of Hezekiah. There is no improbability, therefore, in the supposition that he might have lived ten or even fifteen years or more, under the long reign of Manasseh. The priest Jehoiada attained the great age of one hundred and thirty years, 2 Chron. xxiv. 15. Isaiah lived evidently a retired and a temperate life. It is the uniform tradition of the Oriental Christians that he lived to the age of one hundred and twenty years. See Hengstenberg’s Christol. vol. i. p. 278. Where he lived is not certainly known ; nor are many of the cir- cumstances of his life known. His permanent residence, in the earlier part of his prophetic life, seems to have been at Jerusalem. During the reign of the ungodly Ahaz, he came forth boldly as the reprover of sin, and evidently spent a considerable part of his time near the court, ch. vii. seq. His counsels and warnings were then derided and disregarded. Hezekiah wns a pious prince, and admitted him as a counsellor, and was inclined to follow his advice. In his reign he was treated with respect ; and he had an important part in directing the public councils during the agitating occurrences of that reign. If he lived in the time of Manasseh, he probably retired from public life ; his counsel was unsought, and, if ofiered, was disregarded. It is evident that he did not entirely withdraw from his office as a reprover, (ch. Ivi. — Iviii. ;) but his main employment seems to have been to contemplate the pure and splendid visions which relate to the happier times of the World, and which constitute the close of his prophecies, ch. xl. — Ixvi. Of the family of Isaiah little is known. The Jewish writers con- stantly affirm that he was of noble extraction, and was closely con- nected with the royal family. The name of his father was Amoz, or Amotz — ; not the prophet Amos, as some have supposed, for his name in Hebrew is Amos. Amoz, or Amotz, the father of Isaiah, the J ews affirm to have been the brother of Amaziah the son of Joash, king of Judah, 2 Kings xiv. 1. Thus D. Kimchi, on Isa. i. 1, writes, “We are ignorant of his family, from what tribe he was, ex- cept that our doctors have handed it down by tradition that Amotz and Amaziah were brothers.” And thus H. Solomon says, “It is handed down to us from our ancestors that Amotz and Amaziah were brothers.” The same is said also by K. Levi, (in Megilla, c. i. fol, 10;) and by Abarbanel, Pref. fol. 1, (quoted by Michaelis, Pref. to Isaiah.) In this supposition there is nothing improbable ; and the fact that he was admitted so freely to the councils of Hezekiah, and that he went so boldly to Ahaz, (ch. vii. 1, seq.,) may seem to give some countenance to the idea that he was connected with the royal family. His father was evidently well Imown. See ch. i. 1, and elsewhere where his name is introduced. Indeed it is not improbable that most of the prophets were descended from families that were respectable, as they generally mention the name of their father as a name that is well luiown. Comp. Ezek. i. 3 ; Jer. i. 1 ; Hos. i. 1 ; Joel i. 1 ; Jonah i. 1 ; Zeph. i. 1 ; Zech. i. 1. In the other pro- phets the name of the father is omitted probably because he was 16 ISAIAH. obscure and uiiknoAvri. It is morally certain that Isaiah was not connected with the Levitical order, since, if he had been, this would have been designated as in Jer. i. 1 ; Ezek. i. 3. The wife of Isaiah is called a prophetess, (ch. viii. 3,) and it is supposed by some that she had the spirit of prophecy ; but the more probable opinion is, that the wives of the prophets were called prophetesses, as the wives of the priests v/ere called priestesses. On the question whether he had more than one wife, see notes on ch. vii., viii. Two sons of Isaiah are mentioned, both of whom had names fitted to awaken religious attention, and who were in some sense the pledges of the fulfilment of divine predictions. The name of the one was “ Sheaii- Jashub,” (ch. vii. 3 ;) the meaning of which is, the remainder shall return — designed undoubtedly to be a sign or pledge that the remnant of the Jews who should be carried away at any time would return, or that the whole nation would not be destroyed and become extinct. This was one of the axioms^ or fundamental points, in all the writings of this prophet ; and whatever calamity or judgment he foretold, it was always terminated with the assurance that the nation should be still ultimately preserved, and greatly enlarged and glorified. This idea he seems to have resolved to keep as much as possible before the minds of his countrymen ; and to this end he gave his son a name that should be to them a pledge of his deep conviction of this truth. The name of the other is Maher-shalal-hash-baz, (ch. viii. 1,) haste to the spoil — haste to the prey ; a name significant of the fact that the Assyrian (ch. vii.) would soon ravage and subdue the land, or would extensively plunder the kingdom of Judea. Tradition says that the death of Isaiah occurred in Jerusalem, near the fountain of Siloam. Just below this fountain, and opposite to the point where mount Ophel terminates, is a large mulberry-tree, with a terrace of stones surrounding its trunk, where it is said Isaiah was sawn asunder. Robinson’s Bib. Research, i. 342. The tradition further is, that his body was buried here, whence it was removed to Paneas, near the sources of the Jordan, and from thence to Constantinople, a. n. 442. Great respect was paid to Isaiah and his WTitings after his death. It is evident that Jeremiah imitated him (comp, notes on ch. xv., xvi. ;) and there is abundant evidence that he was studied by the other prophets. The estimate in which he was held by the Lord Jesus, and by the writers of the New Testament, will be shown in another part of this Introduction. See § viii. Josephus (Ant. b. xi. ch. i. § 2) says that Cyrus was moved by the reading of Isaiah to the acknowledgment of the God of Israel, and to the restoration of the Jews, and to the rebuilding of the temple. After stating (§1) the decree which Cyrus made in favour of the Jews, he adds, “ This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies ; for this prophet had said that God had spoken thus to him in a secret vision, ‘ My will is that Cyrus, whom I have appointed to be king over many and great nations, send back my people to their own land, and build my temple.’ This was foretold by Isaiah one hundred and forty years before the temple was de- molished. Accordingly, when Cyrus read this, and admired the Divine power, an earnest desire and ambition came upon him to fulfil what was so written ; so he called for tlie most eminent Jev»'s that were in Babylon, and said to them, tiiat he gave them leave to go back to their own country, and to rebuild their city Jerusalem and the temple of their God.” In this passage of Josephus there is an INTRODUCTION. 17 undoubted reference to Isa. xliv. 28 : “ That saith of Cyrus, He is my Shepherd, and shall perform all my pleasure : even saying to Jeru- salem, Thou shalt be built ; and to the temple. Thy foundation shall be laid.” Comp. ch. xlv. 1, seq. On the genuineness of this pas- sage of Josephus, see WhistoiTs note. It is justly remarked (see Jahn’s observation, quoted by Hengstenberg, Christol. i. 279) that this statement of Josephus furnishes the only explanation of the con- duct of Cyrus towards the Jews. It is only a commentary on Ezra i. 2, where Cyrus says, “ Jehovah the God of heaven hath given me all the kingdoms of the earth ; and he hath charged me to build him an house at Jerusalem, which is in Judah.” It is incredible that Cyrus should not have seen the prophecy (Isa. xliv. 28) respecting himself before he made this proclamation. The writings of the fathers are full of the praise of Isaiah. Jerome says of him, that he is not so much to be esteemed a prophet as an evangelist. And he adds, “ He has so clearly explained the whole mystery of Christ and the church, that you will regard him not as predicting future events, but as composing a history of the past.” In his Epistle ad Paulinum he says, “ Isaiah seems to me not to have composed a prophecy, but the gospel,” And in his preface he says, that “ in his discourse he is so eloquent, and is a man of so noble and refined elocution, without any mixture of rusticity, that it is impos- sible to preserve or transfuse the beauty of his style in a translation.” Comp, the Confess, of Augus. ix. 5 ; De Civita. Dei. lib. viii. c. 29. Moses Amyraldus said of Isaiah, that “ he seems to thunder and lighten ; he seems to confound and mingle not Greece, as was formerly said of Pericles ; not Judea, and the neighbouring regions, but heaven and earth and all the elements.” See Michaelis’ Pref. to Isa. pp. 8 — 10. Comp. Joseph. Ant. b. x. c. 3; Sirach, ch. xlviii. 22. “The style of Isaiah,” says Hengstenberg, Christol. vol. i. p. 281, “ is in general characterised by simplicity and sublimity; in the use of imagery, he holds an intermediate place between the poverty of Jeremiah and the exuberance of Ezekiel. In other respects his style is suited to the subject, and changes with it. In his denunciations and threatenings, he is earnest and vehement; in his consolations and instructions, on the contrary, he is mild and insinuating ; in the strictly poetic passages, full of impetuosity and fire. He so lives in the events he describes, that the future becomes to him as the past and the present.” It is now generally conceded that a considerable portion of Isaiah, like the other prophets, is poetry. Eor the establishment of this opinion, we are indebted mainly to bishop Lowth. “ It has,” says he, (Prelim. Diss. to Isaiah,) “ I think, been universally understood that the prophecies of Isaiah were written in prose. The style, the thoughts, the images, the expressions, have been allowed to be poetical, and that in the highest degree ; but that they were written in verse, in measure, in rhythm, or whatever it is that distinguishes as poetry the composition of those books of the Old Testament which are allowed to be poetical, such as Job, the Psalms, and the Proverbs, from the historical books, as mere prose, this has never been supposed, at least has not been at any time the prevailing feeling.” The main object of Lowth, in his Preliminary Dissertation, was to demonstrate that the prophecies of Isaiah have all the characteristics of Hebrew poetry ; a position which he has abundantly established, and which is admitted now by all to be correct. Accordingly, in 18 ISAIAH imitation of Lowtli and of the best critics, the ‘‘New Translation** in this v/ork is, for the most part, exhibited in the usual poetic form of the Hebrew parallelism. Por a more extended view of the nature of Hebrew poetry, the reader may consult my Introduction to Job. In all ages Isaiah has been regarded as the most sublime of all writers. He is simple, bold, rapid, elevated ; he abounds in meta- phor, and in rapid transitions ; his writings are full of the sublimest figures of rhetoric, and the most beautiful ornaments of poetry. Grotius compares him to Demosthenes : “In his writings, we meet with the purity of the Hebrew tongue, as in the orator with the deli- cacy of the Attic taste. Both are sublime and magnificent in their style ; vehement in their emotions ; copious in their figures ; and very impetuous when they describe things of an enormous nature, or that are grievous and odious. Isaiah was superior to Demosthenes in the honour of illustrious birth,” Comm, on 2 Kings xix. 2. It may be added here, that although his writings are not so ancient as those of Moses, or as those of Homer and Hesiod, yet they are more ancient than most of the admired classic productions of Greece, and are far more ancient than any of the Latin classics. As an ancient writer he demands respect. And laying out of view altogether the idea of his inspiration, and his religious character, he has a claim as a poet, an orator, a writer of eminent beauty and unrivalled sublimity, to the attention of those who are seeking eminence in literature. No reason can be given why, in a course of mental training, Isaiah, and the language in which he wrote, should be neglected ; while Hesiod and Homer, with the language in which they wrote, should be the objects of admiration and of diligent culture. In no book, perhaps, can the mere man of taste be more gratified than in the study of Isaiah ; by no writings would the mind be more elevated in view of the beautiful and the sublime, or the heart be more refined by the contemplation of the pure. Pew, very few of the Greek and Latin classic writers can be put into the hands of the young without endangering the purity of their morals ; but Isaiah may be studied in all the periods of youth, and manhood, and age, only to increase the virtue of the heart and the purity of the imagination, at the same time that he enriches and expands the understanding. And while no one who has just views of the inestimable value of the Greek and Latin classics, in most of the respects contemplated in education, would wish to see them banished from the schools, or displaced from seminaries of learning, yet the lover of ancient writings ; of purity of thought and diction ; of sweet and captivating poetry ; of the beautiful and sublime in writing ; of perhaps the oldest language of the world, and of the pure sentiments of revelation, may hope that the time will come when the Hebrew language shall be deemed worthy of culture in American schools and colleges, as well as the Latin and Greek ; and that as a part of the training of American youth, Isaiah may be allowed to take a place at least as honourable as Yirgil or Homer— as Cicero or Demosthenes. It is indeed a melancholy reflection which w’e are compelled to make on the seminaries of learning in our land — a Chris- tian land — that the writings of the Hebrew prophets and poets have been compelled to give place to the poetry and the mythology of the Greeks ; and that the books containing the only system of pure reli- gion are required to defer to those Avhich were written under the auspices of idolatry, and which often express sentiments, and incul- cate feelings, which cannot be made to contribute to the purity of the INTRODUCTION. 19 heart, or be reconcilec^^with the truth as revealed from heaven. As specimens of taste ; as models of richness of thought and beauty of diction ; as well as for their being the vehicles in which the know- ledge of the only true religion is conveyed to man, these writings have a claim on the attention of the young. Were the writings of Isaiah mere human compositions ; had they come down to us as the writing^ of Demosthenes and Homer have done ; and had they not been connected with religion^ we may be permitted to express the belief that the Jewish classics^ with the classics of Greece and Rome, would have been allowed an honourable place in all the seminaries of learning, and in all the public and private libraries of the land. 6 III. — THE TIMES OF ISAIAH. Isaiah, as we have seen, lived for the greater part of a century, and possibly even more than a century. It is probable, also, that for a period of more than seventy years he exercised the prophetic office. During that long period, important changes must have occurred; and a knowledge of some of the leading events of his time is neces- sary to understand his prophecies. Indeed a simple knowledge of historical facts will often make portions of his prophecies clear which would be otherwise entirely unintelligible. The kingdom of Israel, which during the reigns of David and Solomon had been so mighty and so magnihcent, was divided into two separate kingdoms 990 years before Christ, or 240 years before Isaiah entered on his prophetic office. The glory of these kingdoms had departed ; and they had been greatly weakened by contentions with each other, and by conflicts with surrounding nations. In a parti- cular manner, the kingdom of Israel, or Samaria, or Ephraim, or the ten tribes, as it was indiscriminately called, had been governed by a succession of wicked princes ; had become deeply imbued with idolatry, and had so far provoked God as to make it necessary to remove them to a foreign land. It was during the time in which Isaiah discharged the duties of the prophetic office that that kingdom was utterly over- turned, and the inhabitants transplanted to a distant country. In the year 736 before Christ, or not far from twenty years after Isaiah entered on his work, Tiglath-Pileser, king of Assyria, slew Rezin king of Damascus, the ally of Pekah the king of Samaria ; and he entered the land of Israel, and took many cities and captives, chiefly in Gilead and Galilee, and carried many of the inhabitants to Assyria : 2 Kings xvi. 5—9 \ Amos i. 5 ; 2 Kings xv. 29 ; 1 Chron. v. 26. This was the first captivity of the kingdom of Israel. Shalmaneser succeeded Tiglath-Pileser as king of Assyria, e. c. 724. In the year 721 B. c. he besieged Samaria, and after a siege of three years he took it. He carried beyond the Euphrates the inhabitants which Tiglath-Pileser had not removed, and placed them in cities there : 2 Kings xvii. 3 — 18 ; Hos. xiii. 16; 1 Chron. v. 26. This was the end of the kingdom of Israel, after it had subsisted 254 years. Isaiah exercised the pro- phetic office during about thirty of the last years of the kingdom ot Israel, But his residence was principally at Jerusalem ; and not many of his predictions have reference to the kingdom of Israel. Most of his prophecies which have reference to the Jews relate to the kingdom of Judah, and to Jerusalem. The kingdom of Judah, whose capital was Jerusalem, had greatly declined from the splendour and magnificence which had existed 20 ISAIAH. under David and Solomon. It had been gr^tly weakened by the revolt of the ten tribes, and by the wars in which it had been engaged with the kingdom of Samaria, as well as with surrounding nations. Though its kings were superior in virtue and piety to the kings of Israel, yet many of them had been unworthy to be the descendants of David, and their conduct had exposed them greatly to the Divine displeasure. When Isaiah entered on his prophetic office the throne was occu- pied by TJzziah, or, as he is elsewhere called, Azariah. He succeeded his father Amaziah, and was sixteen years old when he came to the throne, and reigned fifty- two years. He began his reign in the year 809 B. c., and of course his reign extended to the year 757 b. c. His general character was that of integrity and piety. He was a worship- per of the true God, yet he did not remove the groves and high places w'hich had been established in the land for idolatrous worship. He greatly strengthened Jerusalem ; was successful in his wars with the Philistines, with the Arabians, and the Ammonites ; and extended his kingdom somewhat into surrounding regions. Near the close of his life he was guilty of an act of rashness and folly in claiming as a monarch the right of going into the temple of the Lord, and of burn- ing incense on the altar. Por this sin he became a leper, and remained so till his death, 2 Kings xv. ; 2 Chron. xxvi. He was of course re- garded as unclean, and was obliged to dwell by himself in a separate house, 2 Chron. xxvi. 21. During this period, the affairs of the government were administered by his son Jotham, 2 Chron. xxvi. 21. It is probable that Isaiah exercised the prophetic office but for a short time, perhaps for a single year, during the reign of Uzziah. None of his prophecies can be certainly proved to relate to his reign, except that contained in the sixth chapter. It is more natural, however, to suppose that those in the previous five chapters were delivered in his reign. Uzziah, or Azariah, was succeeded by his son Jotham. He ascended the throne at the age of twenty-five, and reigned sixteen years in Jerusalem. The general character of Jotham was like that of his father. He was upright ; and he was not guilty of idolatry. Yet the high places were not removed ; the groves still remained ; and the state of the people was corrupt : 2 Kings xv. 32 — 36 ; 2 Chron. xxvii. 1 — 9. He carried forward the plan which his father had commenced of fortifying the city, (2 Chron. xxvi. 3,) and of enlarging and beau- tifying his kingdom. In a particular manner, he is said to have built a high gate to the house of the Lord, and to have fortified Ophel, 2 Chron. xxvi. 3. Ophel was a mountain or bluffs which was situated between mount Zion and mount Moriah. From the base of this mountain or bluff flowed the w'aters of Siloam. This bluff was capable of being strongly fortified, and of contributing much to the defence of the city, and accordingly it became one of the strongest places in Jerusalem. Jotham also built cities, and castles, and towms in the mountains and forests of Judea, (2 Chron. xxvi. 4 ;) and it is evident that his great aim was to beautify and strengthen his kingdom. The principal w^ars in which he was engaged were with the Ammonites, whom he subdued, and laid under tribute, 2 Chron. xxvi. 5. It was during the reign of Jotham that very important events occurred in the vast empire of the East. The ancient empire of tho Assyrians, which had governed Asia for more than thirteen hundred years, was dissolved on the death of Sardanapalus in the year 747 INTRODUCTION. 21 befote Christ. Sardahapalus was distinguished for sloth and luxury. He sank into the lowest depths of depravity ; clothed himself as a Avoman ; spun amidst the companies of his concubines ; painted his face, and decked himself as a harlot. So debased was he, that his reign became intolerable. He became odious to his subjects, and particularly to Arbaces the Mede, and to Belesis the Babylonian. Belesis was a captain, a priest, and an astrologer ; and by the rules of his art, he took upon him to assure Arbaces that he should dethrone Sardanapalus, and become lord of all his dominions. Arbaces hearkened to him, and promised him the chief place over Babylon if his prediction proved true. Arbaces and Belesis promoted a revolt, and the defection spread among the Medes, Babylonians, Persians, and Arabians, who had been subject to the Assyrian empire. They mustered an army of not less than four hundred thousand men, but were at first defeated by Sardanapalus, and driven to the mountains ; but they again rallied, and were again defeated with great slaughter, and put to flight towards the hills. Belesis, however, persisted in the opinion that the gods would give them the victory, and a third battle was fought in which they were again defeated. Belesis again encouraged his followers ; and it was determined to endeavour to secure the aid of the Bactrians. Sardanapalus supposing victory was secure, and that there could be no more danger, had returned to his pleasures, and given himself and his army up to riot and dissipation. Belesis and Arbaces, with the aid of the Bactrians, fell upon the army sunk in inglorious ease, and entirely vanquished it, and drew Sarda- napalus without the walls of his capital. Here, closely besieged, he sent away his three sons and two daughters into Paphlagonia. In Nineveh he determined to defend himself, trusting to an ancient pro- phecy, that “ Nineveh could never be taken till the river became her enemy;*' and as he deemed this impossible, he regarded himself as secure. He maintained his position, and resisted the attacks of his enemies for two years, until the river, swelled by great rains, rose and overflowed a considerable part of it. Regarding his affairs as now desperate, he caused a vast pile of wood to be raised in a coui-t of his palace, in which he placed his gold and silver, and royal apparel, and within which he enclosed his eunuchs and concubines, and retired Avithin his palace, and caused the pile to be set on fire, and was con- sumed himself with the rest. Universal History, Anc. Part, vol. iii. pp. 354 — 358 ; Edit. Lond. 1779. From this kingdom, thus destroyed, arose the two kingdoms of Assyria, as mentioned in the Scriptures, and of Babylonia. Arbaces, who, according to Prideaux, is the same as Tiglath-Pileser, (comp., hoAvever, Universal History, vol. v. 359,) obtained a large part of the empire. Belesis had Babylon, Chaldea, and Arabia. Belesis, accord- ing to Prideaux, (Connex. book i. p. 114,) was the same as Nabonas- sar, or Baladan, (see note on ch. xxxix. 1 ;) and was the king from whom was reckoned the famous era of Nabonassar, commencing in the 747th year before the Christian era. It is not improbable that there Avas some degree of dependence of the Babylonian portion of the em- pire on the Assyrian ; or that the king of Babylon was regarded as a viceroy to the king of Assyria, as we know that among the colonists sent by Shalmaneser to people Samaria after the ten tribes were car- ried away, were some from Babylon, which is there mentioned in such a manner as to lea\'e the impression that it was a province of Assyria, 2 Kings xvii. 24. The kingdom of Babylon, however, ultimately 22 JSAIAH. acquired^the ascendency, and the Assyrian was merged into the Chal- dean monarchy. This occurred about one hundred years after the reign of Nabonassar, or Baladan, and was effected by an alliance formed between Nabopolassar and Cyaxares the Median. See Rob. Cal. Art. Babylonia. Comp, note on ch. xxxix. 1. It should be observed, however, that the history of the Assyrian empire is one of the obscurest portions of the ancient history. See the article Assyria in Bob. Calmet. There is not any decided evidence that Isaiah delivered any pro- phecies during the reign of Jotham. Most commentators have sup- posed that the prophecies in ch. ii. — v. were delivered during his reign; but there is no internal proof to demonstrate it. See the analyses of these chapters. Jotham was succeeded by Ahaz. He was the twelfth king of Judah. He came to the throne at the age of twenty years, and reigned in Jerusalem sixteen years, and of course died at the age of thirty-six. He ascended the throne, according to Calmet, 738 years before the Christian era. See 2 Kings x>d. 2 ; 2 Chron. xxviii. 5. The character of Ahaz was the reverse of that of his father ;• and, except- ing Manasseh his grandson, there was not probably a more impious prince that sat on the throne of Judah. Nor was there a reign that was on the whole more disastrous than his. A statement of his deeds of evil, and a brief record of the calamitous events of his reign, is given in 2 Chron. xxviii., and in 2 Kings xvi. He imitated the kings of Israel and Samaria in all manner of abominations and disorders. He early made images of Baalim. He burnt incense in the valley of Hinnom to idol gods, and biumt his children in the fire. He esta- blished idolatrous places of worship in every part of the land ; and caused the worship of idols to be cel(?brated in the groves, and on all the hills in Judea. As a conseqry^nce of this idolatry, and as a punishment for his sins and the sins of the nation, his kingdom was invaded by the joint forces of the kings of Syria and of Samaria. A large number of captive Jews were carried to Damascus ; and in one day Pekah, the king of Samaria, killed one hundred and twenty thousand, and took captive two hundred thousand more, whom he purposed to carry captive to Samaria. This he would have done but for the remonstrance of the prophet Obed, who pleaded with him, and represented the impropriety of his carrying his brethren into bondage ; and at his solicitation, and from the apprehension of the "wrath of God, the captives were returned to Jericho, and set at liberty, 2 Chron. xxviii. 15. It was at this juncture, and when Ahaz trem- bled with alarm at the prospect of the invasion of the kings of Syria and Samaria, that he resolved to call in the aid of the Assyrian, and thus to repel the apprehended invasion. Though he had been able to defeat the united armies of Syria and Samaria once, (2 Kings xvi. 5,) yet those armies again returned, and Ahaz in alarm determined to seek the aid of Assyria. Por this purpose he sent messengers, with terms of most humble submission and entreaty, and with the most costly presents that his kingdom could furnish, to secure the alliance and aid of Tiglath-Pileser the king of Assyria, 2 Kings xvi. 7, 8. It was at this time, when Ahaz was so much alarmed, that Isaiah met him at the conduit of the upper pool in the highway of the fuller’s field, (Isa. vii. 3, 4,) and assured him that he had no occasion to fear the united armies of Syria and Samaria ; that Jerusalem was safe, and that God would be its protector. H^ assured him that the kingdoms INTEODITCTIOK. 23 of Syiia and Samaria should not be enlarged by the accession and conquest of the kingdom of Judah, (Isa. vii. 7 — 9 ;) and advised Ahaz to ask a sign or demonstration from Jehovah that this should be fulfilled, Isa. vii. 10, 11. Ahaz indignantly, though with the appear- ance of religious scruple, said that he would not ask a sign, Isa. vii. 12. The secret reason, however, why he was not solicitous to procure a sign from Jehovah was, that he had formed an alliance with the king of Assyria, and scorned the idea of recognising his dependence on Jehovah. Isaiah, therefore, proceeded (ch. vii. 13, seq.) to assure him that Jehovah would himself give a sign, and would furnish a demon- stration to him that the land would be soon forsaken of both the kings which Ahaz dreaded. See notes on ch. vii. Isaiah then proceeded to state the consequences of this alliance with the king of Assyria, and to assure him that the result would be, that, under pretence of aiding him, he would bring up his forces on the land of J udah, and spread devastation and ruin, and that Jerusalem only would be spared : Isa. vii. 17, seq., and ch. viii. The prophecy respecting the speedy removal of the two kings of Syria and Samaria was accomplished. See notes on ch. vii. 16. At about the same time, the kingdom of Judah was threatened with an invasion from the Edomites and Philistines, 2 Chron. xxviii. 17, 18. In this emergency Ahaz had recourse to his old ally the king of Assyria, 2 Chron. xxviii. 20, 21. To secure his friendship, he made him a present obtained from the temple, from his own house, and from the princes, 2 Chron. xxviii. 21. The king of Assyria professedly accepted the offer ; marched against Kezin the king of Syria, took Damascus, and slew Pezin, agreeably to the prediction of Isaiah, ch. vii. 16. While Tiglath-Pileser was at Damascus, Ahaz visited him ; and being much charmed with an altar which he saw there, he sent a model of it to Urijah the priest, to have one constructed like it in Jerusalem, 2 Kings xvi. 10, seq. This was done. Ahaz returned from Damascus, offered sacrifice on the new’ altar which he had had constructed, and gave himself up to every species of idolatry and abomination, 2 Kings xvi. 12, seq. He offered sacrifice to the gods of Damascus, on the pretence that they had de- fended Syria, and might be rendered propitious to defend his own kingdom, (2 Chron. xxviii. 23 ;) he broke up the vessels of the temple, shut up the doors, and erected altars to the heathen deities in every part of Jerusalem, 2 Chron. xxviii. 24, 25. He thus finished his in- glorious reign in the thirty-sixth year of his age, and was buried in the city of Jerusalem, but not in the sepulchres of the kings on account of his gross abominations, 2 Chron. xxviii. 27. The prediction of Isaiah (ch. vii., viii.) that his calling in the aid of the king of Assyria would result in disaster to his own land, and to all the land except Jerusalem, (note, ch. viii. 8,) was not accomplished in the time of Ahaz, but was literally fulfilled in the calamities which occurred by the invasion of Sennacherib in the times of Hezekiah. See notes on ch. viii., and ch. xxxvi. — xxxix. It is not certainly known what prophecies were delivered by Isaiah in the time of Ahaz. It is certain that those contained in ch. vii., viii., and ix. were uttered during his reign ; and there is every proba- bility that those contained in ch. x., xi., xii. were also. Perhaps some of the subsequent predictions also were uttered during his reign. ^ Ahaz was succeeded by his son Hezekiah, one of the most pious kings that ever sat on the throne of David. He was twenty-five years old when he began to reign, and he reigned twenty-nine years, 24 ISAIAH. 2 Chron. xxxix. 1. His character was the reverse of that of hi§ father ; and one of the first acts of his reign was to remove the evils introduced in the reign of Ahaz, and to restore again the pure worship of God. He began the work of reform by destroying the high places, cutting down the groves, and overturning the altars of idolatry. He destroyed the brazen serpent which Moses had made, and which had become an object of idolatrous worship. He ordered the doors of the temple to be rebuilt, and the temple itself was thoroughly cleansed and repaired, 2 Kings xviii. 1 — 6 ; 2 Chron. xxix. 1 — 17. He restored the observance of the Passover, and it was celebrated with great pomp and joy, (2 Chron. xxx. seq. ;) and he restored the regular worship in the temple as it was in the time of Solomon, 2 Chron. xxviii. 18. Successful in his efibrts to reform the religion of his country, and in his wars with the Philistines, (2 Kings xviii. 8,) he resolved to cast off the inglorious yoke of servitude to the king of Assyria, 2 Kings xviii. 7. He refused, therefore, to pay the tribute which had been promised to him, and which had been paid by his father Ahaz. As might have been expected, this resolution excited the indignation of the king of Assyria, and led to the resolution to compel submission. Sennacherib, therefore, invaded the land with a great army ; spread desolation through no small part of it ; and was rapidly advancing towards Jerusalem. Hezekiah saw his error, and, alarmed, he sought to avoid the threatened blow. He, therefore, put the city in the best possible posture of defence. He fortified it ; enclosed it with a second wall ; erected towers ; repaired the fortification Millo in the city of David ; stopped all the fountains ; and made darts and shields, that the city might be defended, 2 Chron. xxxii. 1 — 8. He endea- voured to prepare himself as well as possible to meet the mighty foe ; and he did all that he could to inspire confidence in God among the people. Notes on Isa. xxii. 9 — 11. Yet, as if not quite confident that he could be able to hold out during a siege, and to resist an army so mighty as that of Sennacherib, he sent embassadors to him, acknowledged his error, and sued for peace. Sennacherib proposed that he should send him three hundred talents of silver, and thirty talents of gold, and gave the implied assurance that if this were done his army should be withdrawn, 2 Kings xviii. 13, 14. Hezekiah readily agreed to send what was demanded ; and to accomplish this he emptied the treasury, and stripped the temple of its ornaments, 2 Kings xviii. 15, 16. Sennacherib then went down to Egypt, (see notes on ch. xxxvi., xxxvii.,) and was repelled before Pelusium by the approach of Tirhakah king of Ethiopia, who had come to the aid of the Egyptian monarch. On his return, Sennacherib sent messengers from Lachish, and a portion of his army to Jerusalem, to demand its surrender, Isa. xxxvi. 2. To this embassy no answer was returned by the messengers of Hezekiah, (Isa. xxxvi. 21, 22 ;) and the messengers of Sennacherib returned again to him to Libnah. Note on Isa. xxxvii. 8. At this period, Sennacherib was alarmed by the rumour that Tirhakah, whom he had so much reason to dread, was advancing against him, (Isa^ xxxvii. 9 ;) and he again sent messengers to Hezekiah to induce him to surrender, intending evidently to anticipate the news that Tirhakah -was coming, and to secure the conquest of Jerusalem without being compelled to sit down before it in a regular siege. This message, like the former, was unsuccessful. Hezekiah spread the case before Jehovah, (ch. xxxvii. 15 — 20,) and received the answer that Jerusa- saiem was safe. Sennacherib advanced to attack the city ; but in a. INTRODUCTION. 25 single night 185,000 of his men were destroyed by an angel of the Lord, and he himself fled to his capital, where he was slain by his two sons, ch. xxxvii. 36 — 38. These events were among the most important in Jewish history. Isaiah lived during their occurrence ; and a large portion of his pro- phecies from ch. xiv. to ch. xxxix. are occupied with allusions to and statements of these events. He gave himself to the work of preparing the nation for them ; assuring them that they would come, but that Jerusalem should be safe. He seems to have laboured to inspire the mind of Hezekiah and the minds of the people with confidence in God, that, when the danger should arrive, they might look to him entirely for defence. In this he was eminently successful ; and Hezekiah and the nation put unwavering confidence in God. An accurate acquaint- ance with the causes, and the various events connected with the over- throw of Sennacherib, is indispensable to a clear understanding of Isaiah ; and these causes and events I have endeavoured to present in Notes on the several chapters which refer to that remarkable invasion. Soon after this, Hezekiah became dangerously ill; and Isaiah an- nounced to him that he must die, Isa. xxxviii. 1. Hezekiah prayed to God for the preservation of his life, and an assurance was given to him that he should live fifteen years longer, Isa. xxxviii. 5. In attesta- tion of this, and as a demonstration of it, the shadow on the sun-dial of Ahaz was made to recede ten degrees. See notes on ch. xxxviii. 8. Hezekiah, after his signal success over his foe, and the entire deliverance of his kingdom from the long- dreaded invasion, and his recovery from the dangerous illness, became eminently prosperous and successful. He was caressed and flattered by foreign princes ; presents of great value were given him, and he encompassed himself with the usual splendour and magnificence of an oriental monarch, 2 Chron. xxxii. 23, 27, 28. As a consequence of this, his heart was lifted up with pride ; he gloried in his wealth, and magnificence, and even became proud of the Divine interposition in his favour. To show what was in his heart, and to humble him, he was left to displa3^ his treasures in an ostentatious manner to the embassadors of Merodach- Baladan, king of Babylon, (2 Chron. xxxii. 25, 31,) andybr this re- ceived the assurance that all his treasures and his family should be carried in inglorious bondage to the land from whence the embas- sadors came, 2 Kings xx. 12 — 18. Notes on Isa. xxxix. The rem- nant of the life of Hezekiah was peace, Isa. xxxix. 8. He died at the age of fifty-four years ; and was buried in the most honoured of the tombs of the kings of Judah, (2 Chron. xxxii. 33 ;) and was deeply lamented by a weeping people at his death. The reign of Hezekiah stretched through a considerable portion of the prophetic ministry of Isaiah. A large part of his prophecies are, therefore, presumed to have been uttered during this reign. It is probable that to this period we are to attribute the entire series from ch. xiii. to ch. xxxix. inclusive. The most important of his pro- phecies, from ch. xl. to ch. Ixvi., I am disposed to assign to a subse- quent period — to the reign of Manasseh. The reasons for this may be seen, in part, in § 2 of this Introduction. Hezekiah was succeeded by his son Manasseh. The reasons for thinking that any part of the life of Isaiah was passed under the reign of this wicked prince have been stated above. He was the fifteenth king of Judah, and was twelve years old when he began to reign, ana reigned fifty-five years. It Was during his reign, and by him, as it is VOL. I. c 26 ISAIAH. commonly supposed, that Isaiah -vvas put to death. He forsook the path of Hezekiah and David ; restored idolatry ; worshipped the idols of Canaan ; rebuilt the high places ivhich Hezekiah had destroyed ; set up altars to Baal, and planted groves to false gods. He raised altars to the whole host of heaven, even in Jerusalem and in the courts of the temple ; made his son pass through the fire to Moloch ; was addicted to magic and divination ; set up the idol of Astarte in the house of God, and caused the people to sin in a more aggravated form than had been done by the heathen who had formerly inhabited the land of Canaan. To all this he added cruelty in the highest degree, and “ shed innocent blood very much, till he had filled Jerusalem from one end to another.’^ Probably most of the distinguished men of piety were cut off by him ; and among them, it is supposed, was Isaiah. See 2 Kings xxi. ; 2 Chron. xxxiii. So great were his crimes that God brought upon the land the king of Assyria, who took Manasseh from the hiding-place where he sought a refuge amidst briers and thorns, and bound him, and carried him to Babylon^ (2 Chron. xxxii. 11 :) another proof that Babylon was at this time a dependent province of the Assyrian monarchy. In Babylon, Manasseh repented of his sins and humbled himself, and he was again returned to his land and his throne. After his restora- tion he removed the worship of idols, and re-established the worship of Jehovah. He built a wall on the west side of Gihon, and extended it around to mount Ophel, and put Jerusalem in a posture of defence. He broke down and removed the altars which he had erected in J erusalem and in the temple ; and he removed all traces of idolatrous worship, except the high places, which he suffered still to remain. There is evidence of his reformation ; and the latter part of his reign appears to have passed in comparative happiness and virtue. It was only during the early part of his reign that Isaiah lived, and there is in his prophecies no express mention made of Manasseh. If he lived during any part of it, it is evident that he withdrew entirely, or nearly so, from the public exercise of his prophetic functions, and retired to a comparatively private life. There is evidently between the close of the thirty-ninth chapter of his prophecy, and the period when the latter part of his prophecies commences, (ch. xl.,) an interval of con- siderable duration. It is not a violation of probability that Isaiah, after the death of Hezekiah, being an old man, withdrew much from public life ; that he saw and felt that there was little hope of produc- ing reform during the impious career of Manasseh ; and that, in the distress and anguish of his soul, he gave himself up to the contempla- tion of the happier times which should yet occur under the reign of the Messiah. It was during this period, I suppose, that he composed the latter part of his prophecies, from the fortieth to the sixty-sixth chapter. The nation was full of wickedness. An impious prince was on the throne. Piety was banished, and the friends of Jehovah were bleed- ing in Jerusalem. The nation was given up to idolatry. The king- dom was approaching the period of its predicted fall and ruin. Isaiah saw the tendency of events ; he saw how hopeless would be the attempt at reform. He saw that the captivity of Babylon was hasten- ing on, and that the nation Avas preparing for that gloomy event. In this dark and disastrous period, he seems to have AvithdraAA^i himself from the contemplation of the -joyless present, and to have given his mind to the contemplation of iiappier future scenes. An interval perhaps of some ten or lih. j;.n years may be supposed to have elapsed INTROBUCTIOK. 27 between his last public labours in the time of Hezekiah, and the pro- phecies which compose the remainder of the book. During this interval he may have withdrawn from public view, and fixed his mind on the great events of future times. In his visions he sees the nation about to go into captivity. Yet he sees also that there would be a return from bondage, and he comforts the hearts of the pious Avith the assurance of such a return. He announces the name of the monarch by whom that deliverance would be accomplished, and gives assurance that the captive Jews should again return to their OAvn land. But he is not satisfied Avith the announcement of this comparatively unimportant deliverance. With that he connects a far greater and more important deliverance, that from sin, under the Messiah. He fixes his eye, therefore, on the future glories of the kingdom of God ; sees the long promised Messiah ; describes his person, his Avork, his doctrine, and states in gloAving language the effects of his coming on the happiness and destiny of mankind. As he advances in his pro- phetic descriptions, the deliverance from Babylon seems to die away and is forgotten ; or it is lost in the contemplation of the event to which it had a resemblance — the coming of the Messiah — as the morning star is lost in the superior glory of the rising sun. He throws himself forward in his descriptions ; places himself amidst these future scenes, and describes them as taking place around him, and as events which he saAV. He thinks, and feels, and acts as if in that period ; his mind is full of the contemplation ; and he pours out, in describing it, the most eleA^ated language and the sublimest thoughts. It Avas in con- templations such as these, I suppose, that he passed the close of his life ; and in such visions of the glorious future that he sought a refuge from the gloom and despondency Avhich must have filled a pious mind during the early part of the reign of the impious and bloodthirsty Manasseh. Isaiah was cotemporary Avith the prophets Jonah, Hosea, and Micahy, They, hoAvever, performed a less important public part, and were not favoured with visions of the future glory of the church like his. In a single chapter, hoAvever, the same language is used by Isaiah and by Micah. See Isa. ii. 2 — 4 ; comp. Micah iv. 1 — 4. In which prophet the language is original, it is impossible now to determine. The period of the Avorld in which Isaiah lived was in some respects a forming period. We have seen that it Avas during his life that the kingdom of Assyria, which had so long sAvayed a sceptre of entire dominion over the East, began to Avane, and that its poAver Avas broken. The kingdom of Babylon, AA^hich ultimately became so A^ast and mighty, and which destroyed Assyria itself, Avas established during his life on a basis that secured its future independence and grandeur. The kingdom of Macedon, Avhose rise Avas followed by so great events under the emperor Alexander, Avas founded about the time when Isaiah began his prophetic life, b. c. 814, by Caranus. Carthage had been founded about half a century before, B. c. 869 ; and Boaie Avas founded during his life, b. c. 753. Syracuse Avas built by Archias of Corinth, during his life, b. c. 769. It is of some importance, in recollecting the events of ancient history, to group them together, and some advantage may be derived to the student from connecting these eA^ents with the name and life of Isaiah. The following tables, copied mainly from Jahn’s Biblical Archgeo- logy, Avill give a correct vieAV of the principal chronological cA^ents in the time of Isaiah, and may be of use in the correct understanding of his prophecies. 28 ISAIAH. TABLE I. B. C. JUDAH. ISBAEL. ASSYRIA. MEDIA. BABYLON. OTHERS. 825 Amaziali. Jeroboam II., 41 yrs. Arbaces, 29 years. 814 Jonah^ the Mace- prophet. donia. 811 Uzziah, 52 years. Amos, the prophet. 797 Interreg- 784 Hosea, the prophet. Interreg- num, 79 years. num, 12 773 years. Zechariah, Phul, 21 6 months. Shallum, 1 month. years. 772 Menahem, 10 years. 761 Isaiah. Pekahiah, 2 years. 759 Jotham, 16 years, Pekah, 20 years. Micah. 753 Tiglath- Pileser, 19 years. Borne. 747 Nabonas- 743 Ahaz, 16 years. sar, 14, or Merodach 740 Conquers Baladan. 739 Interreg- Damascus, num, Galilee, & 9 years. Gilead. 734 Shalma- Radius, 2 730 Hosea, 9 neser, 14 years. years. years. Porus, 5 years. 728 Hezekiah, Jugaeus, 722 29 years. OVER- 5 years. Timow OE ISRAEL. TABLE II. B.C. JUDAH. ASSYRIA. MEDIA. BABYLON. 721 720 718 714 713 709 704 702 699 693 692 Hezekiah. Manasseh, 55 years. Sennacherib, 7 years. Seim, in Judea. Esar-haddon, 35 years. Bejoccs, 53 5 T 3 . Arkianus, 5 yrs. Interreg. 2 yrs. Belibus, 3 }ts. Apronadius,6yrs. Rigebelus, 1 year, ilessomordacus, 4 years. INTRODUCTION. 29 § IV. — DIVISIONS OP ISAIAH. Yarious modes of classifying the prophecies of Isaiah have been proposed, in order to present them in the most lucid and clear manner. Gesenius divides the whole into four parts, exclusive of the historical portion, (ch. xxxvi. — xxxix. :) the first, comprising ch. i. — xii. ; the second, ch. xiii. — xxiii. ; the third, ch. xxiv. — xxxv. ; and the fourth, ch. xl. — Ixvi. Horne proposes the following division : Part I. ch. i. — V. ; II. ch. vii. — xii. ; III. ch. xiii. — xxiv. ; IV. ch. xxiv. — xxxiii. ; V. ch. xxxvi. — xxxix.; YI. ch. xl. — Ixvi. See his Introduction, vol. ii. 157, seq. Yitringa divides the book into the following portions : I. Prophetic. (1.) Five prophetic addresses directly to the Jews, including the Ephraimites, reprehending, denouncing, and accusing them, ch. i. — xii. (2.) Eight addresses or prophetic discourses, in which the destiny of foreign nations is foretold, particularly the destiny of Babylon, Philistia, Moab, Syria, Assyria, Ethiopia, Egypt, Arabia, and Tyre, ch. xiii. — xxiii. (3.) Penal judgments against the Jews and their foes, with ample promises of the final preservation and future prosperity of the Jews, ch. xxiv. — xxxvi. (4.) Four consolatory addresses respecting the coming of tlie Messiah, and particularly describing the events which would be introductory to it ; especially the liberation from the captivity at Babylon, ch. xl. — xlix. (5.) A description of the coming and work of the Messiah — his person, his doctrines, his death, and the success of the gospel and its final triumph, ch. xlix. — Ixvi. II. Historic. The events recorded in ch. xxxvi. — xxxix. The natural and obvious division of Isaiah is into two parts ; the first of which closes with the thirty-ninth chapter, and the latter of which comprises the remainder of the book, (xl. — Ixvi.) In this division the latter portion is regarded as substantially a continuous prophecy, or an unbroken oracle or vision, relating to far distant events, and having little reference to existing things at the time when Isaiah lived, except the implied censures which are passed on the idolatry of the Jews in the time of Manasseh. The main drift and scope, however, is to portray events to come — the certain deliverance of the Jews from the bondage in Babylon, and the higher deliverance of the world under the Messiah, of which the former was the suggester and the emblem. The former part (ch. i. — xxxix.) comprises a collection of inde- pendent prophecies and writings composed at various periods during the public ministry of the prophet, and designed to produce an imme- diate effect on the morals, the piety, the faith, and the welfare of the nation. The general drift is, that Jerusalem was secure ; that the kingdom of God on earth could not be destroyed ; that however much his people roight be subjected to punishment for their sins, and however long and grievous might be their calamities, and however mighty their foes, yet that the kingdom of God could not be over- turned, and his promises set at nought. Hence in all the predictions of judgment and calamity — in all the reproofs for crime, idolatry, and sin — there is usually found a saving clause^ an assurance that the 30 ISAIAH. people of God would finally triumph, and be secure. And hence so large a portion of this division of the book is occupied with a pro- phetic statement of the entire and utter overthrow of the formidable states, nations, and cities, with which they had been so often engaged in war, and which were so decidedly hostile to the Jews. The pro- phet, therefore, goes over in detail these cities and nations, and depicts successively the destruction of the Assyrians, of Babylon, Tyre, Moab, Damascus, Edom, etc., until he comes to the triumphant conclusion in ch. XXXV., that all the enemies of the people of God would be de- stroyed, and his kingdom be established on an imperishable basis under the Messiah. See notes on ch. xxxv. This is the scope of this part of the prophecy ; and this is the reason w'hy there is such fearful denunciation of surrounding nations. In the course of the predictions, however, there are frequent reproofs of the Jews for their sins, and solemn warnings and assurances of judgment against them; but there is the uniform assurance that they should be delivered, as a people, from all bondage and calamity, and be restored to ultimate freedom and prosperity. This part of the book comprises the prophecies which were uttered during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. See § iii. Eor convenience, it may be divided in the following manner : — Eirst. Independent prophecies, relating to Judah and Israel, ch. i. — xii. These are seven in number : I. Reproof of national crimes, ch. i. II. Judah, its sins, ch. ii., iii., iv. III. Judah, a vineyard, ch. v. IV. Vision of Jehovah, ch. vi. V. Ahaz ; impending calamity ; prediction of the birth and cha- racter of the Messiah, ch. vii., viii ix. 1 — 7. VI. Samaria, ch. ix. 8 — 21; x. 1 — 4. VII. Sennacherib ; deliverance from him ; advent and work of the Messiah, x. 5 — 34 ; xi., xii. Second. Independent prophecies, mainly relating to surrounding nations, which had been regarded as hostile to the Jews, or which were their natural enemies, or which for their sins were to be cut off, to make w^ay for the introduction and permanent establishment of the kingdom of God, ch. xiii. — xxiii. These prophecies are fourteen in number, and relate to the following kingdoms and people : VIII. Babylon, ch. xiii., xiv. 1 — 27. IX. Philistia, ch. xiv. 28 — 32. X. Moab, ch. xv., xvi. XI. Damascus, ch. xvii. 1 — 11. XII. Sennacherib, ch. xvii. 12 — 14. XIII. Nubia, or Ethiopia, ch. xviii. XIV. Egypt, ch. xix. XV. Egypt and Assyria, ch. xx. XVI. The destruction of Babylon, ch. xxi. 1 — 10. XVII. Dumah, or Idumea, ch. xxi. 11, 12. XVIII. Arabia, ch. xxi. 13 — 17. XIX. Jerusalem, \vhen about to be besieged bv Sennacherib, ch. xxii. 1 — 14. XX. The fall of Shebna, and the promotion of Eliakim, ch. xxii. 15— 25. XXI. Tyre, ch. xxiii. INTEODUCTION. 31 Thiud. Independent prophecies, relating mainly to the times of Hezekiah, and to the prospect of the Assyrian invasion under Senna- cherib ; with a statement of the ultimate safety of the people of God, and the overthrow of all their enemies, ch. xxiv. — xxxv. These pro- pliecies are eight in number, and relate to the following events : XXII. Desolation of the land of Judea, its delivery and triumph, ch. xxiv. — xxvii. XXIII. EphPoAim to be destroyed, and Judah preserved, ch. xxviii. XXIY. The siege and deliverance of Jerusalem, ch. xxix. XXV. An alliance with Egypt condemned, ch. xxx. XXVI. Denunciation on account of the contemplated alliance with Eg}^pt, ch. xxxi. XXVII. The virtuous and yet unsuccessful reign of Hezekiah, ch. xxxii. XXVIII. The destruction of the Assyrian army, ch. xxxiii. XXIX. The destruction of Edom, and of all the enemies of God, and the final triumph and security of the people, ch. xxxiy., xxxv. Eourth. The historical portion (ch. xxxvi. — xxxix.,) relating to the destruction of Sennacherib, and the sickness and recovery of Hezekiah. One great cause of the difficulty of understanding Isaiah arises from the manner in which the division into chapters has been made. This division is known to be of recent origin, and is of no authority 'whatever. It was first adopted by cardinal Hugo in the 13th century, who wrote a celebrated commentary on the Scriptures. He divided the Latin Vulgate into chapters nearly the same as those which now exist in the English version. These chapters he divided into smaller sections by placing the letters A, B, C, etc., at equal distances from each other in the margin. The division into verses is of still later origin. It was made by Stephens on a journey from Lyons to Paris in 1551, and was first used in his edition of the Xew Testament. The Jews formerly divided the books of the Old Testament into greater and smaller sections. It is obvious that these divisions are of no authority; and it is as obvious that they were most injudiciously made. A simple glance at Isaiah will show that prophecies have been divided in many instances which should have been retained in the same chapter ; and that pro- phecies, and parts of prophecies, have been thrown into the same chapter which should have been kept distinct. It is not usually difficult to mark the commencement and the close of the prophecies in Isaiah ; and an indication of such a natural division throws material light on the prophecy itself. The proper divisions have been indi- cated above. That division has been made also in the translation in this work, and is shown by the figures which occur at the commence- ment of each prophetic portion. These divisions are also indicated by the word vision occurring at the commencement of each such- section ; though neither that word, nor the word prophecy or oracle^ expresses precisely the idea respecting the contents of all these por- tions. As the word vision^ however, occurs in the general title to the whole book, (ch. i. 1,) it w'as thought best to use that to mark the beginning of each section. 32 ISAIAH. § V. — THE HISTORICAL Ti^llITINGS OF ISAIAH. It is evident that Isaiah wrote more than we have in the book which bears his name. In 2 Chron. xxvi. 22, it is said, “Now the rest of the acts of TJzziah, first and last, did Isaiah the prophet, the son of Amoz, write.’ ^ But the only portion of the book of Isaiah which can with any certainty be referred to the time of Uzziah is ch. vi. And even if, as we may suppose, the five previous chapters are to be referred to his time, yet they contain no historical statement ; no re- cord of public events sufficient to constitute a history of “ the acts of TJzziah, first and last.” It is therefore morally certain that there were other writings of Isaiah w'^hich w'e have not in this collection of his prophecies. Again, in 2 Chron. xxxii. 32, it is said, “Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz.” In the book of Isaiah w'e have a record of some very important events connected with the life of Hezekiah. See ch. xxxvi. — xxxix. But there is no formal record of the events of the early part of his reign, or of his death. What is said relates to the invasion of Sennacherib, ch. xxxvi., xxxvii. ; to the sickness and recovery of Hezekiah, ch. xxxviii. ; and to the visit of the ambassadors from Babylon, oh. xxxix. But this would scarcely deserve to be called a record, or history of his “ acts” and his “goodness,” (marg. kindnesses;) that is, his doings or plans of beneficence to promote the happiness and piety of his people. It is not, however, on this passage so much that reliance is to be placed to prove that he wrote other documents, as on the passage quoted from 2 Kings. In regard to these historical records which are not now found in the book of Isaiah, there can be but two opinions. (1.) One is, that they are lost; that they formed a part of the record of his times which was then of value, and which was lost when more full and complete records were made in the books of Kings and Chronicles. Many such writings are mentioned which are now lost, or which are not found under the names of their authors. Thus we have accounts of the writings of Gad, and Iddo the seer, and Nathan, and the prophecy of Ahijah the Shilomite, and the book of Jehu, (1 Chron. xxix. 29 ; 2 Chron. ix. 29; xx. 34; 1 Kings xvi. 1 ;) all of which are now lost, unless they have come down to us under some other name. Nor is there any improbability that some portions of the once inspired Avritings are lost. They maA^ have been inspired to accomplish a certain object; and when that object A\'as gained, they may have been lost or destroyed as not farther necessary, or as super- seded by superior clearness of revelation. No man can tell Avhy it should be regarded as more improbable that Divine communications Avhich are written should be lost when they have accomplished their purpose, than it is that Divine communications spoken should be lost. In the mere act of writing there is no peculiar sacredness that should make it necessary to preserve it. And yet no one can doubt (comp. John xxi. 25) that a very large portion of Avhat our blessed Lord spoke, Avho always spoke inspired truth, is now irrecoA^erably lost. It never Avas recorded ; and there can be no impropriety in supposing that portions of truth that have been recorded liave likewise perished. The Avhole Bible Avill be consumed in the conflagration of the last day — but truth will live, God has preserved, vyith remai'kable care, INTRODUCTION. 33 as nmcli truth as he saw was necessary to illuminate and edify his church to the end of time. There is, however, no indispensable necessity of supposing that in fact any part of the sacred record has been destroyed. For, (2.) The records which were made by Isaiah, Iddo, Nathan, Ahijah, etc., may have been public documents that were laid up in the archives of the state, and that were subsequently incorporated into the his- torical books which we now have. It is probable that the history of each reign was recorded by a prophet, a scribe, or a historiographer. See note, Isa. xxxvi. 3. From the following extract from the travels of Mr. Bruce, it is evident that such an officer is known in modern times as attached to a court. The extract will also be descriptive of the duties of such an officer, and perhaps maybe regarded as descriptive of some of the functions discharged by the prophets. “ The king has near his person an officer who is meant to be his histouiographei;. He is also keeper of his seal ; and is obliged to make a journal of the kinfs actions^ good or bad, without comment of his own upon them. This, when the king dies, or at least soon after, is delivered to tlio council, who read it over, and erase everything false in it, whilst they supply every material fact that may have been omitted, whether pur- posely or not.” — Travels, vol. ii. p. 596. Such a record is also kept of all the sayings and purposes of the emperor of China, by an officer appointed for this purpose. It is carefully made, and sealed up during his life, and is not opened until he dies. This is regarded in that empire as an important public security that the emperor will say or do nothing that he will be unwilling should be known by posterity. See Edin. Ency., Art. China. It would seem probable, therefore, that this is an oriental custom, extensively prevalent. There is every reason to believe that a part of these royal biographies, or records of important events in each reign, were written by prophets. See the analysis of Isa. xxxvi. These records would be deposited in the archives of state, and would be regarded as authentic documents, and placed under the custody of proper officers. When the connected history of the nation came to be written ; when the books of the “Kings” and the “Chronicles” were composed, nothing would be more natural than to take these documents or historical records, and arrange and embody them as a part of the sacred history. They may have been incorporated entire into the narratives which we now have ; and the name of the writer simply referred to as the authority for the document, or to preserve the recollection of the original author of each fragment or part of the history. This I regard as by far the most probable supposition ; and if this be correct, then we have still substantially the portions of history which were composed by Isaiah, Gad, etc., and they have been, Avith perhaps some slight changes necessary to constitute a continuous narrative, or to supply some omissions, incorporated into the historical records which we noAV possess. These requisite changes may have been made by Ezra when the canon of the Old Testament was completed. The reasons for this opinion may be seen more at length in the analysis of ch. xxxvi. § VI. — QUOTATIONS OF ISAIAH IN THE NEW TESTAMENT. Isaiah refers more fully to the times of the Messiah than any other of the prophets. It is natural, therefore, to expect to find his writings often quoted or appealed to in the New Testament. The frequence c 2 34 ISAIAH. of the reference, and the manner in which it is done, will show the estimate in which he was held by the Saviour, and by the apostles. It may also contribute, in some degree to the explanation of some of the passages quoted, to have them convenient for reference or for ex- amination. The meaning of Isaiah may be often determined by the inspired statement of the event referred to in the New Testament ; and the meaning of a New Testament writer likewise by a reference to the passage which he quotes. In regard to those quotations, also, it may be of use to bear in remembrance that a portion is made directly and literally from the Hebrew, and agrees also with the Sep- tuagint version, or is in the words of the Septuagint ; a portion agrees with the Hebrew in sense but not in words ; a portion is made from the Septuagint translation even, when the Septuagint differs from the Hebrew ; and in some cases there is a bare allusion to a passage. It may be useful to furnish a classification of the entire passages which are quoted in the New Testament, under several heads, that they may be seen at one view, and may be compared at leisure. For this selec- tion and arrangement, I am mainly indebted to Horne ; Intro, vol. ii. p. 343, seq. I. Quotations agreeing exactly \\ith the Hebrew : — Isa. liu. 4 Isa. liii. 12 . Isa. liii. 1 Isa. lii. 15 . Isa. xxii. 13 . Isa. XXV. 8 Isa. xlix. 8 Isa. liv. 1 Isa. viii. 17, 18 quoted in . Matt. viii. 17. Mark xv. 28 ; Luke xxii. 37. John xii. 38 ; comp. Bom. x. 16. Bom. XV. 21. 1 Cor. XV. 32. 1 Cor. 15. 54. 2 Cor. 6. 2. Gal. iv. 27. Heb. u. 13. II. Quotations nearly agreeing vith the Hebrew : — Isa. vh. 14 Isa. vi. 9, 10 Isa. liv. 13 ... . Isa. Ixvi. 1, 2 . Isa. xhx. 6 . . . . Isa. hi. 5 • . Isa. i. 9 .... Isa. viii. 14 .... Isa. lii. 7 .... Isa. Ixv. 1, 2 Isa. xxix. 14 . Isa. xl. 13 .... Isa. xxviii. 11, 12. Comp. Bom. xi, Isa. xl. 6 — 8 . . . Isa. hii. 9 . . . . Isa. hii. 5 .... Isa. vih. 12, 13 . . . . Matt. i. 23. Matt. xih. 14, 15; comp. Acts xxvhi. 26; Mark iv. 12; Luke viu. 10. . John vi. 45. Acts vh. 49, 50. . Acts xih. 47. ' Bom. h. 24. . Bom. ix. 29. Bom. ix. 33. . Bom. X. 15. Bom. X. 20, 21. . 1 Cor. i. 19. 1 Cor. ii. 16. 34. 1 Cor. 14. 21. 1 Pet. i. 24, 25. . 1 Pet. h. 22. 1 Pet. ii. 24. 1 Pet. hi. 14, 15. III. Quotations agreeing with the Hebrew in sense, but not in words : — Isa. xl. 3 — 5. Matt. hi. 3. Comp. Mark i. 3. Luke hi. 4—6. Isa. xih. 1 — 4 .... J\latt. xii, 18 — 21. Isa. lix. 7, 8 . . , . Bom. hi. 15 — 17. Isa. X. 22, 23 . . . . Bom. Lx. 27, 28. INTHODUCTION. 35 Isa. xlv. 23 . quoted in Bom. xiv. 11. Isa. xi. 10 Bom. xv. 12. Isa. lii. 11, 12 . . . . 2 Cor. vi. 17. IV. Quotations which give the general sense, but which abridge or add to it : — Isa. vi. 9, 10 . . . . John xh. 40 ; Matt. xiii. 14, 15 ; Mark iv. 12; Luke viii. 10; Acts xxxviii. 26. Isa. xxix. 10 .... Bom. xi. 8. V. Quotations which are taken from several different places : — Isa. xxviii. 16 ; viii. 14 . . Bom. ix. 33. Isa. xxix. 10 ; vi. 9 ; Ezek. xii. 2 Bom. xi. 8. Isa. Ixii. 11 ; Zech. ix. 9 . . Matt. xxi. 5. VI. Quotations differing from the Hebrew, but agreeing with the Septuagint : — Isa. xxix. 13 ... . Matt. xv. 8, 9. Isa. Iv. 3 Acts xiii. 34. • VII. Quotations in which there is reason to suspect a different reading in the Hebrew, or that the words w'ere understood in a sense different from that expressed in our Lexicons : — Isa. Ixi. 1, 2 . . . . Luke iv. 18, 19. Isa. liii. 7, 8 .... Acts viii. 32, 33. Isa. hx. 20, 21 . . . . Bom. xi. 26, 27. Isa. Ixiv. 4 1 Cor. ii. 9. Isa. xiii. 2, 4 . . . . Matt. xii. 18, 21. VIII. Allusion to a passage in Isaiah : — Isa. xii. 3 John vii. 37, 38. IX. Quotations made from the Septuagint : — Many of the passages above referred to are made also from the Septuagint, when that version agrees with the Hebrew. I refer here to a few passages which have not been noted before. The apostles wTote in tlie Greek language, and for the use of those among whom the Septuagint was extensively used. Occasionally, however, they quoted directly from the Hebrew ; that is, made a translation them- selves, or quoted according to the general sense. All the quotations that are in accordance with the Septuagint, or that vary from it, may be seen in Horne’s Intro, vol. ii. pp. 387, 428. Isa. xlix. 6 .... Acts xiii. 47. Isa. Ixv. 1, 2 .... Bom. x. 20, 21.- Isa. lii. 15 .... Bom. xv. 21. Isa. xlix. 8 . . . .2 Cor. vi. 2. Isa. xxix. 13 . . . . Matt. xv. 8, 9. Isa. Iv. 3 Acts xiii. 34. Isa. liii. 12 .... Mark xv. 28 ; Luke xxii. 37. X. Quotations wdiich differ from the Hebrew and the Septuagint, and which w'ere perhaps taken from some version or paraphrase, or which were so rendered by the sacred writers themselves : — Isa. ix. 1, 2 . . . . Ivlatt. iv. 15, 16. Isa. xiii. 1, 4 . . . Matt. xii. 18, 21. 536 ISAIAH. So numerous are these quotations, and so entirely do the writings of Isaiah harmonize with those of the New Testament, that it may be regarded almost as an indispensable part of the work of explaining* the New Testament to explain Isaiah. They seem to be parts of the same work ; and an exposition of the apostles and evangelists can hardly be deemed complete -without the accompaniment of the evan- gelical prophet. § VII. — THE CHARACTER AND NATURE OF PROPHECY. I. The words prophet and prophecy are used in the Bible in a larger sense than they are commonly with us. We have attached, in common usage, to the word prophet, the idea simply of one who fore- tells future events, Trpo^^TTjs, from ^p6(py]ixiy to speak bef or to foretell. To a correct understanding of the prophetic functions, and of the writ- ings of the prophets, liowever, it is necessary to bear in remembrance that the office of foretelling future events comprised but a small portion 'if their public duties. They were the messengers of God to his peo- ple and to the world ; they were appointed to make known his will ; to denounce his judgments ; to rebuke the crimes of rulers and people ; to instruct in the doctrines of religion ; and generally to do whatever was needful in order effectually to promulgate the will of God. The prophet was, therefore, a man who -vvas commissioned to teach and rebuke kings and nations, as well as to predict future events. With the idea of a prophet there is necessarily connected the idea that he spoke not his own thoughts, but that what he uttered was received directly from God in one of the modes in which that will was made known. He was God’s ambassador to men ; and of course -was a man -who w’as raised up or designated by God himself. He was not trained for this office, since a man could not be trained for inspiration ; though it w'as a matter of fact that several of the prophets were taken from the “schools of the prophets,” or fi-om among the “sons of the prophets 1 Kings xx. 35 ; 2 Kings ii. 3, 5, 7, 15 ; iv. 1, 38 ; v. 22 ; vi. 1. Yet the choice from among them of any one to perform the functions of the prophet under Divine inspiration seems to have been incidental, and not in a uniform mode. A large part of the prophets had no connexion with those schools. Those schools -svere doubtless usually under the direction of some inspired man, and were probably designed to train those educated there for the functions of public teachers, or for the stations of learning under the theocracy ; but they could not have been regarded as intended to train for that office which depended wholly on the direct inspiration of God. The word rendered prophet, is derived from AtiJa, not used in Kal, which is probably, according to Gesenius, the same as Ndhdng — the Ayin being softened into Aleph — and which means to boil up, to boil forth, as a fountain ; hence to pour forth w'ords as they do who speak with fervour of mind, or under Divine inspira- tion. The word, therefore, properly means, to speak under a peculiar fervour, animation, inspiration of mind produced by aDivine influence ; to speak, either in foretelling future events, or denouncing the judg- ments of God, when the mind -vvas full, and when the excited and agitated spirit of the prophet poured forth -words as water is di'iven from the fountain. But the -word also denotes all the forms or modes in which the INTRODUCTION. 37 prophet communicated the will of God, or discharged the functions of the prophetic office. Hence it is used to denote, (1) the predicting of future events, see Taylor’s Heb. Con. or Cruden ; (2) to speak in the name of God, or as his messenger, and by his authority. Ex. vii. 1 ; iv. 16 ; (3) to chant or sing sacred praises to God while under a Divine influence — 1 Sam. x. 11 ; xix. 20 ; 1 Chron. xxv. 2, 3 — because this was often done by the inspired prophets ; (4) to rave, as e. g. to utter the frantic ravings of the prophets of Baal, 1 Kings xviii. 29 ; 1 Sam. xviii. 10. This latter meaning is in accordance with the cus- toms among the heathen, where the prophet or the prophetess pro- fessed to be full of the divine influence, and where that influence was manifested by writhings and contortions of the body, or by a pretended suspension of the powers of conscious agency, and the manifestation of conduct not a little resembling the ravings of delirium. Hence the Greeks applied the word fxavnS) mantis (from fiaipoixat-i to be mad, to rave, to be delirious) to the frenzied manner of the soothsayers, pro- phetic oracles, etc. It is possible that the true prophets, occasionally, under tlie power of inspiration, exhibited similar agitations and spas- modic affections of the body, (comp. Numb, xxiv. 4 ; Ezek. i. 28 ; Dan. X. 8 — 10 ; 1 Sam. xix. 24 ; Jer. xx. 7 ;) and that this was imitated by the false prophets. The two main ideas in the w'ord prophecy relate (a) to the prediction of future events, and (b) to declaring the will of God, denouncing vengeance, threatening punishment, reproving the wicked, etc., under the influence of inspiration, or by a Divine impulse. II. In order to obtain a clear idea of the nature of prophecy, it is im- portant to have a correct apprehension of the modes in which God com- municated his will to the prophets, or of the manner in which they were influenced, and affected by the prophetic afflatus or inspiration. Of course, all the light which can be obtained on this subject is to be derived from the Scriptures ; but the subject is involved still in much obscurity. Perhaps the following will include all the modes in which the Avill of God was made known to the prophets, or in which they re- ceived a knowledge of w'hat they were to communicate to others. (1.) A direct commission by an audible voice from heaven, spoken in a solemn manner, and in circumstances in which there could be no doubt of the call. Thus Moses was called by God at the bush, (Ex. iii. 2 — 6;) Isaiah in the temple, (Isa. vi. 8, seq. ;) Samuel by God, (1 Sam. iii.4, 6, 8, 10;) Jeremiah, (ch.i. 4;) Ezekiel, (ch.i. 3 ;) and perhaps Joel, (ch. i. 1 ;) Amos, (ch. i. 1 ;) Jonah, (ch. i. 1 ;) Micah, (ch. i. 1,) etc. In these cases, there was no doubt on the mind of the prophet of his call, as it was usually in such circumstances, and probably in such a manner as to leave the fullest demonstration that it was from God. There is no evidence, however, that the whole message was usually communicated to the mind of the prophet in this manner. Perhaps the first call to the prophetic office was made in this mode, and the nature of the message imparted in the manner that will be specified soon. All that is essential to the correct understanding of this is, that there was a clear designation to the prophetic office. (2.) The will of God was made known by dreams. Instances of this kind are common in the sacred Scriptures, as one of the earliest modes of communication between God and the soul. The idea seems to be, that the senses were locked up, and that the soul was left free to hold communication with the invisible world, and to receive the ex- pressions of the will of God. The belief that God made known his 38 ISAIAH. will in this manner was by no means confined to the Jewish nation, God informed Abimelech in a dream that Sarah was the wife of Abra- ham, Gen. XX. 3, 6. Joseph was early favoured with prophetic dreams, which were so clear in their signification as to be easily interpreted by his father and brethren, Gen, xxxvii. 4 — 6. The butler and baker in Egypt both had dreams predicting their future destiny, Gen. xl. 5 ; and Pharaoh had a dream of the future condition of Egypt, which was interpreted by Joseph, Gen. xli. 7, 25. God spake to Jacob in a dream, Gen. xxxi. 11 ; and it was in a dream that he made his promise to impart wisdom to Solomon, 1 Kings hi. 5. Nebuchadnez- zar had dreams respecting his future destiny, and the kingdoms that should arise after him, Dan. ii. 1, 5 ; and the will of God was made known to Daniel in a dream, Dan. i. 17 ; vii. 1. God expressly de- clared that he would make known his will by dreams. Numb. xii. 6 : “If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak unto him in a dream.” Thus also in Joel ii. 28; “Your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.” The false prophets pretended also to have dreams which conveyed to them the will of God. The ancient belief on this subject is expressed in a most sublime manner in the language of Elihu, as addressed to Job : — For God speaketh once, Yea, twice, when man regardeth it not ; In a dream, in a vision of the night, "When deep sleep falleth upon men. In slumberings upon the bed — Then he openeth the ears of men. And sealeth up for them admonition. That he may turn man from his purpose. And remove pride from man. — Chap, xxxiii. 14 — 17. It is now impossible to determine in what wmy God thus communi- cated his will ; or how it was known that the thoughts in sleep ivere communicated by God ; or what criterion the prophet or other person had, by which to distinguish these from common dreams. The cer- tainty that they were from God is demonstrated by the fact that the event was accurately fulfilled, as in the case of Joseph, of Pharaoh, of Nebuchadnezzar, of Daniel. There is no instance in which the wdli of God seems to have been communicated to Isaiah in this manner ; and it is not needful to my purpose to pursue this part of the inquiry any further. The mode in which the will of God was made known to Isaiah ivas mainly, if not entirely, by visions ^ ch. i. 1 ; and that mode Vvdll demand a more full and distinct examination. It may just be remarked here, that no man can demonstrate that God could not convey his wall to man in the visions of the night or in dreams ; or that he could not then have access to the soul, and give to the mind itself some certain indications by Avhich it might be knowm that the communication was from him. It is possible that the mode of com- municating the will of God by the dream — Dibn lihdlom — did not difi'er essentially from the mode of the vision — hhazon — by causing a vision of the subject, as in a landscape, to pass before the mind. (3.) The prophets were brought under such an influence by the Divine Spirit as to overpower them, and while in this state the will of God was made known to them. In what way his will was then com- municated we may not be able to determine. I speak only of an over- IXTE-ODTJCTION. 39 powering influence wliich gave them such views of God and truth as to weaken their animal frame, and as, in some instances, to produce a state of ecstasy ^ or a trance^ in which the truth was made to pass before them by some direct communication which God had with their minds. In these cases, in some instances a,t least, the communication with the external world was closed, and God communicated his will immediately and directly. Reference to this is not unfrequently made in the Scriptures, where there was such a powerful Divine influence as to prostrate the frame, and take aw'ay the strength of the body. Thus in Ezek. i. 3, “The hanfl of Jehovah w'as then upon me.’^ Cornelius a Lapide remarks o/ ‘\iiis passage, that “ the prophets took their station by the side of a rlvor. that in the stillness and delightful scenery around them they might, through the soft pleasing murmur of the v/aters, be refreshed, enlivened, and prepared for the Divine ecstasies.’* — Bib. Repository, vol. ii. p. 141. It is more natural, how'- ever, to suppose that they did not court or solicit these influences, but that they came upon them by surprise. Jer. xx. 7, “ Lord, thou hast persuaded me, and I have suffered myself to be persuaded ; thou hast been too strong for me, and hast prevailed.” This influence is referred to in 1 Sam. xix. 20, “The Spirit of God was upon the mes- sengers [of Saul], and they also prophesied.” In 1 Sam. xix. 24, the power of the prophetic impulse is indicated by the fact that it led Saul to strip off his clothes, probably his robes, and to prophesy in the same manner as Samuel ; and in the statement that “ he lay down naked aU that day, and all that night,” under the prophetic impulse. The ejfect of this strong prophetic impulse on the body and the mind is indicated in the following passages. It is said of Abraham, in Gen. xv. 12, when he had a vision, “ Behold, terror and great dark- ness came upon him.” It was evinced in a remarkable manner in the case of Balaam, Numb. xxiv. 4, 16. It is said of him, that he “ saw the vision of the Almighty, falling into a trance^ ‘ who saw the vision of God, Iv viruq), in sleep') but having his eyes open.” He was probably overcome, and fell to the ground, and yet his eyes w^ere open ; and in that state he uttered the predictions respecting Israel. The same effect is indicated in regard to John, (Rev. i. 17,) “And when I saw him, I fell at his feet as dead.” So of Ezekiel, (ch. i. 28,) “ And when I saw it, I fell upon my face, and I heard a voice of one that spoke.” And in a more remarkable manner in the case of Daniel, (ch. x. 8,) “Therefore I w^as left alone, and saw this great vision, and there remained no strength in me ; for my comeliness was turned in me into corruption, and I retained no strength.” And again, (ch. viii. 27,) “And I Daniel fainted, and was sick certain days.” That there was a remarkable agitation of the body, or sus- pension of its regular functions, so as to resemble in some degree the ravings of delirium, is apparent from 2 Kings ix. 11 ; Jer. xxix. 26. The nature of the strong prophetic impulse is perhaps indicated also in the expression in 2 Pet. i. 21, “Holy men of God spake as they w'ere moved {(pepo/jLevoL — borne alo?ty, tcrged, impelled) by the Holy Ghost.” That it was supposed that the prophetic impulse produced such an effect on the body as is here represented, is w^ell known to have been the opinion of the heathens. The opinion which was held by them on the subject is stated in a beautiful manner by Plato : “ While the mind sheds its light around us, pouring into our souls a meridian splendour, w'e being in possession of ourselves, are not under a super- 40 ISAIAH. natural influence. But after the sun has gone down, as might be expected, an ecstasy, a Divine influence, and a frenzy falls upon us. Por when the Divine light shines, the human goes down ; but when the former goes down, the latter rises and comes forth. This is what ordinarily happens in prophecy. Our own mind retires on the advent of the Divine Spirit; but after the latter has departed, the former again returns : ” quoted in Bib. Bepos. vol. ii. p. 163. In the common idea of the Pythia, however, there was the conception of derangement, or raving madness. Thus Lucan ; — Bacchatur demens aliena per antrum Colla ferens, vittasque Dei, Phoebaeaque serta Erectis discussa comis, per inania templi Anoipiti cervice rotat, spargitque vaganti Obstantes tripodas, magnoque exaestuat igne Iratum te, Phoebe, feroiis. — Fharsalia^ V. “ She madly raves through the cavern, impelled by another’s mind, with the fillet of the god and the garland of Phoebus shaken from her erected liair ; she whirls around through the void space of the temple, turning her face in every direction ; she scatters the tripods which come in her way, and is agitated with violent commotion, be- cause she is under thy angry influence, O Apollo.” Virgil has given a similar description of a demoniacal possession of this kind : — Ait : Deus, ecce, Deus ! cui talia fanti Ante fores, subitb non vultus, non color unus, Nec comptae mansere comae ; sed pectus anhelum, Ik rabie fera corda tument : majorque videri, Kec mortale sonans ; afflata est numine quando Jam propriore Dei. — ^neid. vi. 46, seq. I feel the god, the rushing god ! she cries — While thus she spoke enlarged her features grew ; Her colour changed, her locks dishevelled flew. The heavenly tumult reigns in every part, Pants in her breast and swells her rising heart ; Still spreading to the sight the priestess glowed. And heaved impatient of the incumbent god. Then to her inmost soul, by Phoebus fired. In more than human sounds she spoke insphed. — Titt, See also ^7ieid. vi. 77, seq. Prom all such mad and unintelligible ravings the true prophets were distinguished. The effect of inspiration on the physical condi- tion of their bodies and minds may be expressed in the folloAving particulars. («.) It prostrated their strength ; it threw them on the ground, as we have seen in the case of Saul, and of John, and Avas attended occasionally with sickness, as in the case of Daniel. There seems to have been such a view of God, and of the events which were to come to pass, as to take away for a time their physical strength. Nor is there anything improbable or absurd in this. In the language of Prof. Stuart, (Bib. Hepos. ii. p. 221,) we may ask, “ Why should not this be so? How could it be otherwise than that the amazing disclosm-es sometimes made to them should affect the whole corporeal system? Often does this happen when one and another scene opens upon us in a natural Avay, and which has respect merely to things of the present world. But when the future glories of the Messiah’s INTRODUCTION. 41 kingdom were disclosed to the mental eye of a prophet or a seer ; when the desolation of kingdoms, and the slaughter of many thousands, the subjugation and massacre of God’s chosen people, famine, pestilence, and other tremendous evils were disclosed to his view, what could be more natural than that agitation, yea swooning, should follow in some cases?” It maybe added, that, in the experience of Christians in modern times, the elevated views which have been taken of God, of heaven, of the hopes of glory, and of the plan of salvation, have pro- duced similar effects on the bodily frame. Any deep, absorbing, elevated emotion may produce this state. “ The flesh is weak ; ” and that there may be such a view of glory or of calamity, such hope or fear, such joy or sorrow, as to prostrate the frame and produce sickness or faintness, is nothing more than what occurs every day. (6.) There is no evidence that the true prophets were divested of intel- ligent consciousness so that they were ignorant of what they uttered ; or that the Spirit made use of them merely as organs, or as uncon- scious agents to utter his truth. They everywhere speak and act as men who understood what they said, and do not rave as madmen. Indeed, the very fact to which I have adverted, that the view of future events had such an effect as to take away their strength, shows that they were conscious, and had an intelligent understanding of what they saw or spoke. That the prophet had control of his own mind ; that he could speak or not, as he pleased ; that he acted as a conscious, voluntary, intelligent agent, is more than once intimated, or expressly affirmed. Thus in one of the strongest cases of the overpowering nature of the inspiration which can be adduced — the case of Jeremiah — it is intimated that the prophet even then was a voluntary agent, and could speak or not, as he pleased. The strength of this over- powering agency is intimated in Jer. xx. 7 : — Thou didst aUure me, 0 Jehoa^ah, and I was allured ; Thou didst encourage me, and didst prevail ; I am become a laughingstock every day, Ridicule hath spent its whole force upon me. — Blaney*s Trans. And yet, in immediate connexion with this, the prophet resolved that he would cease to prophesy, and that he would no more speak in the name of Jehovah ; — Then I said, I will not make mention of him, Nor speak any more in his name ; Rut his word was in my heart as a burning fire shut up in my bones, And I was weary with forbearing, And I could not stay. — ver. 9. This proves that Jeremiah was, even under the full power of the prophetic impulse, a free and conscious agent. If he was a mere passive instrument in the hands of the Spirit, how could he determine no more to prophesy? And how could he carry this purpose into execution, as he actually did for awhile ? But this inquiry has been settled by the express authority of the apostle Paul. He affirms, in a manner which leaves no room to doubt, that the prophets were con- scious agents, and that they had control over their own minds, Avheii he says, (1 Cor. xiv. 32,) “The spirits of the prophets are subject to the prophets ; ” and on the ground of this he requires those who were under the prophetic inspii*ation to utter their sentiments in such manner as not to produce confusion and irregularity in the ehuiches, 42 ISAIAH. 1 Cor. xiv. 29 — 31, 33, 40. How could he reprove their disorder and confusion, if they had no control over the operations of their own minds ; and if they were not conscious of what they 'were uttering ? The truth seems to have been that they had the same control over their minds that any man has ; that they were urged or impelled by the Spirit to utter the truth, but that they had power to refuse ; and that the exercise of this power was subjected to substantially the same laws as the 'r-dinary operations of their minds. The true idea has been expressed , probably, by bishop Lowth : “Inspiration may be regarded not as suppressing or extinguishing for a time the faculties of the human mind ; but of purifying, and strengthening, and elevating them above what they would otherwise reach.'* Nothing can be more rational than this view ; and according to this, there was an essential difference between the effect of true inspiration on the mind, and the wild and frantic ravings of the pagan priests, and the oracles of divination. Everything in the Scriptures is consistent, rational, sober, and in accordance with the laws of the animal economy; everything in the heathen idea of inspiration was wild, frantic, fevered, and absurd, (c.) It may be added, that this is the common view of prophecy which prevailed among the fathers of the church. Thus Epiphanius says, “ In whatever the prophets have said, they have been accompanied with an intelligent state of mind Ad. Haeres. Mont. c. 4. Jerome, in his preface to Isaiah, says, “ Nor indeed,, as Montanus and insane women dream, did the prophets speak in an ecstasy, so that they did not know what they uttered, jLud, while they instructed others, did not themselves understand what they said." Chrysostom says, “ Eor this is characteristic of the diviners, to be in a state of frenzy, to be impelled by necessity, to be driven by force, to be drawn, like a madman. A prophet on the contrary is not so ; but utters his communication with sober intelli- gence, and in a sound state of mind, knowing what he says Homil. xxix. in Ep. ad Cor., Bib. Bepos. ii. 141. (4.) The representation of future scenes '\vas made known to the prophets by visions. This idea may not differ from the two former, ‘ except that it intimates that m a dream, and zn the state of prophetic ecstasy, events were made known to them not by loords^ but by caus- ing the scene to pass before their mind or their mental visions, as if they saw it. Thus the entire series of the prophecies of Isaiah is described as a vision, in ch. i. 1, and in 2 Chron. xxxii. 32. It is of importance to have a clear understanding of what is implied by this. The name vision is often elsewhere given to the prophecies : Numb, xxiv. 4, 16 ; 1 Sam. iii. 1 ; 2 Sam. vii. 17 ; Prov. xxix. 18 ; Obad. i. 1 ; Isa. xxi. 2 ; xxii. 1,5; Jer. xiv. 14 ; Lam. ii. 9 ; Ezek. vii. 13 ; Dan. ii. 19 ; vii. 2 ; viii. 1, 13, 16, 17, 26 ; ix. 21, 23, 24 ; x. 1, 7, 8, 14, 16 ; 2 Chron. ix. 29; Ezek. i. 1. The prophets are called Seers, D\s“i rnyhn; and Dnrr Ilhozim ; and their prophecies are designated by words which denote that which is seen, as ninD, pin, etc. — all of which are words derived from the verbs rendered to see, nin and It would be unnecessary to quote the numerous passages where the idea of seeing is expressed. A few will show their general characters. They may be classified according to the following arrangement. {a,) Those which relate to an o^en vision — a distinct and clear see^ ing, 1 Sam. iii. 1 : And the word of the Lonn was precious in those INTRODUCTION. 43 days; there was no open vision*" — 2nc3 Jhn — no vision spread abroad, common, open, public, usual. It was a rare occurrence, and hence the Divine communications were regarded as peculiarly pre- cious and valuable. (b.) Those which pertain to the prophetic ecstasy, or trance — pro- bably the more usual and proper meaning of the word. Numb. xxiv. 3, 4, “The man whose eyes are open hath said; he hath said which heard the words of God, which saw the vision of the Almighty, fall- ing, but having his eyes open.’* Numb. xxiv. 17, “I see him, but not now ; I behold him, but not near ; there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel.” That is, I see, or have a vision of that Star, and of that Scej)tre m the distance, as if looking on a landscape, and contemplating an indistinct object in the remote part of the picture. Thus Ezek. i. 1, “The heavens were opened, and I saw the visions of God ; ” viii. 3 ; xl. 2, “ In visions he brought me to the land of Israel.” Comp. Luke i. 22. (c.) Instances where it is applied to dueams : Dan. ii. 19, 28 ; iv. 5 ; vii. 2; viii. 1, 13, 16, 17, 26, 27; ix. 21, 23, 24; Gen. xlvi. 2, “God spake to Israel in visions of the night Job. iv. 13. (c?.) Instances where the prophets represent themselves as standing on a watch-tower, and looking off on a distant landscape to descry future and distant events. I will stand upon my watch, And will set me upon the tower, And will watch to see what he Avill say unto me. And what I shall answer when I am reproved. — Sah. ii. 1. “Eor thus hath the Lord said unto me. Go, set a watchman, let him declare w'hat he seeth.” Notes, Isa. xxi. 6; comp. vers. 8, 11. Micah vii. 4 ; comp. Jer. vi. 17 ; Ezek. hi. 17 ; xxxiii. 7. In these passages, the idea is that of one who is stationed on an elevated post of observation, who can look over a large region of country, and give timely warning of the approach of an enemy. The general idea of prophecy which is presented in these passages is that of a scene which is made to pass before the mind like a picture or a landscape ; where the mind contemplates a panoramic view of objects around it, or in the distance ; where, as in a landscape, objects may appear to be grouped together, or lying near together, which may be in fact separated a considerable distance. The prophets described those objects which were presented to their minds as they appeared to them, or as they seemed to be drawn on the picture which was before them. They had, undoubtedly, an intelligent consciousness of what they were describing ; they were not mad, like the priestesses of Apollo ; they had a clear view of the vision, and described it as it appeared to them. Let this idea be kept in mind, that the prophets saw IN VISION ; that probably the mode in which they contemplated objects was somewhat in the manner of a landscape as it passes before the mind, and much light and beauty will be cast on many of the prophecies which now seem to be obscure. III. Erom the view Avhich has now been taken of the nature of prophecy, some important remarks may be made, throwing additional light on the subject. (1.) It is not to be expected that the prophets would describe what they saw in all their connexions and relations. See Hengstenberg, in Bib. Repos, ii. p. 148. They would present what they saw as we 44 ISAIAH. describe what we witness in a landscape. Objects which appear to be near, may be in fact separated by a considerable interval. Objects on the mountain side may seem to lie close to each other, between which there may be a deep ravine or a flowery vale. In describing or paint- ing it, we describe or paint the points that appear ; but the ravine and the vale cannot be painted. They are not seen. So in a prophecy, distant events may appear to lie near to each other, and may be so described ; while hetioeen them there may be events, happy or adverse, of long continuance and of great importance. (2.) Some single view of a future event may attract the attention and engross the mind of the prophet. A multitude of comparatively unimportant objects may pass unnoticed, while there may be one single absorbing view that shall seize upon and occupy all the atten- tion. Thus in the prophecies Avhich relate to the Messiah. Scarcely any one of the prophets gives any connected or complete view of his entire life and character. It is some single view of him, or some single event in his life, that occupies the mind. Thus at one time his birth is described ; at another his kingdom ; at another his Divine nature ; at another his sufferings ; at another his resurrection ; at another his glory. The prophetic vieio is made v,p^ not of one of these predictions ^ hut of all combined; as the life of Jesus is not that which is contained in one of the evangelists, but in all combined. Illustra- tions of this remark might be drawn in abundance from the prophecies of Isaiah. Thus in ch. ii. 4, he sees the Messiah as the Prince of peace ; as diffusing universal concord among all the nations, and putting an end to war. In ch. vi. 1 — 5, comp. John xii. 41, he sees him as the Lord of glory, sitting on a throne, and Ailing the temple. In ch. vii. 14, he sees him as a child, the son of a virgin. In ch. ix. 1, 2, he sees him as having reached manhood, and having entered on his ministry, in the land of Galilee where he began to preach. In ch. ix. 6, 7, he sees him as the exalted Prince, the Puler, the mighty God, the Father of eternity. In ch. xi. he sees him as the descendant of Jesse — a tender sprout springing up from the stump of an ancient decayed tree. In ch. xxv. 8, he sees him as destroying death, and introducing immortality. Comp. 1 Cor. xv. 54. In ch. xxxv. the happy effects of his reign are seen ; in ch. liii. he views him as a suffering Messiah, and contemplates the deep sorrows which he w'ould endure when he should die to make atonement for the sins of the world. Thus in all the prophets we have one view presented at one time, and another at another ; and the entire prediction is made up of all these when they are combined into one. It may be observed also of Isaiah, that in the first part of his prophecy the idea of an exalted or triumphant Messiah is chiefly dwelt upon ; in the latter part, he presents more prominently the idea of the suffering Messiah. The reason may have been, that the object in the first part was to console the hearts of the nation under their deep and accumulated calamities, with the assurance that their great Deliverer would come. In the latter part, which may not have been published in his life, the idea of a suffering Messiah is more prominently introduced. This might have been rather designed for posterity than for the generation wdien Isaiah lived ; or it may have been designed for the more pious in- dividuals in the nation, rather than for the nation at large ; and hence, in order to give a full view of the Messiah, he dwelt then on his sufferings and death. * See Hengstenberg’s Christol. vol. i, PP: 153, 154. INTRODUCTION. 45 (S.) Another peculiarity which may arise from the nature of prophecy, as here presented, may have been that the mind of the prophet glanced rapidly from one thing to another. By very slight associations or connexions, as they may now appear to us, the mind is carried from one object or event to another ; and almost before we are aware of it, the prophet seems to be describing some point that has, as appears to us, scarcely connexion with the one which he had but just before been describing. We are astonished at the tran- sition, and perhaps can by no means ascertain the connexion which has subsisted in view of the mind of the prophet, and which has led him to pass from the one to the other. The mental association to us is lost or unseen, and we deem him abrupt, and speak of his rapid transitions, and of the difficulties involved in the doctrine of a double sense. The views which I am here describing may be presented under the idea of what may be called the laws of prophetic sug- gestion ; and perhaps a study of those laws might lead to a removal of most of the difficulties which have been supposed to be connected with the subject of a spiritual meaning, and of the double sense of the prophecies. In looking over a landscape ; in attempting to de- scribe the objects as they lie in vieAv of the eye — if that landscape were not seen by others for Avhom the description is made — the tran- sitions would seem to be rapid, and the objects might seem to be described in great disorder. It would be difficult to tell why this object was mentioned in connexion with that; or by what laws of association the one was suggested by the other. A house or tree, a brook, a man, an animal, a valley, a mountain, might all be described, and between them there might be no apparent laws of close con- nexion ; and all the real union may be that they lie in the same range, in view of him who contemplates them. The Imcs of prophetic sugges- tion may appear to be equally slight ; and Ave may not be able to trace them, because we have not the entire vieAv or grouping which Avas presented to the mind of the prophet. We do not see the associations which in his vieAV connected the one Avith the other. To him, there may have been no double sense. lie may have described objects singly as they appeared to him. But they may have lain near each other. They may have been so closely grouped that he could not separate them even in the description. The AA'ords appropriate to the one may have naturally and easily fallen into the form of appropriate description of the other. And the objects may have been so con- tiguous, and the transition in the mind of the prophet so rapid, that he may himself have been scarcely conscious of the change, and his narrative may seem to floAV on as one continued description. Thus the object with Avhich he commenced may have sunk out of view, and the mind be occupied entirely in the contemplation of that which Avas at first secondary. Such seems to have been, in a remarkable manner, the peculiarity of the mind of Isaiah. Whatever is the object or e\'ent with Avhich he commences^ the description usually closes with the Messiah. His mind glances rapidly from the object imme- diately before him, and fixes on that Avhich is more remote, and the first object gradually sinks aAvay; the language rises in dignity and beauty ; the mind is full, and the description proceeds with a state- ment respecting the Prince of peace. This is not double sense : it is RAPID TRANSITION Under the laAA's of prophetic suggestion; and though at first some object immediately before the prophet was the subject of his contemplation, yet, before he closes, his mind is totally 46 ISAIAH. absorbed in some distant event that has been presented, and his lan- guage is designedly such as is adapted to that. It would be easy to adduce numerous instances of the operation of this law in Isaiah. !For illustration we may refer to the remarkable prophecy in eh. vii. 14. Comp. ch. viii. 8 ; ix. 1 — 7. See notes on those passages. Indeed, it may be presented, I think, as one of the prominent characteristics of the mind of Isaiah, that in the prophetic visions which he con- templated, the Messiah always occupied some place ; that whatever prophetic landscape, so to speak, passed before him, the Messiah was always in some part of it ; and that consequently wherever he began his prophetic annunciations, he usually closed with a description of some portion of the doctrines, or the work of the Messiah. It is this law of the mental associations of Isaiah which gives such value to his writings in the minds of all who love the Saviour. (4.) It follows from this view of prophecy, that the prophets would speak of occurrences and events as they appeared to them. They would speak of them as actually present, or as passing before their eyes. They would describe them as being what they had seen, and would thus throw them into the past tense ; as we describe what we have seen in a landsca]3e, and speak of what we saw. It would be comparatively infrequent, therefore, that the event would be described 2 iS future. Accordingly we find that this is the mode actually adopted in the prophets. Thus in Isa. ix. 6, “Unto us a child is born, unto us a son is given.’’ Isa, xlii. 1, “ Behold my servant whom I uphold^ mine elect in whom my soul delighteth.'* So in the description of the sufferings of the Messiah ; “ He is despised “ He hath no form or comeliness,” ch.- |iii. 2, 3. Thus in ch. xlv. 1 — 8, Cyrus is addressed as if he were personally present. Frequently events are thus de- scribed as pasty or as events which the prophet had seen in vision. “The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined,” ch. ix. 2. So especially in the description of the suffer- ings of the Messiah: “As many xoere astonished at thee.” “His visage was so marred.” “He hath borne our griefs.” “He was oppressed, and he was afflicted.” “He was taken from prison.” “ He was cut off out of the land of the living.” “ He made his grave,” etc. etc., Isa. lii. 14, 15; liii. 4 — 9. In some cases also the prophet seems to have placed himself in vision in the midst of the scenes which he describes, or to have taken, so to speak, a station w'here he might contemplate a part as past, and a part as yet to come. Thus in Isa. liii. the prophet seems to have his stolion between the humiliation of the Saviour and his glorification, in which he speaks of his suffer- ings as pasty and his glorification, and the success of the gospel, as yet to come. Comp, particularly vers. 9 — 12. This view of the nature of prophecy would have saved from many erroneous interpretations ; and especially would have prevented many of the cavils of sceptics. It is a view which a man would be allowed to take in describing a land- scape ; and why should it be deemed irrational or absurd in prophecy? (5.) From this view it also follows, that the prophecies are usually to be regarded as seen in space and not m time; or in other words, the time would not be actually and definitely marked. They would describe the order y or the succession of events ; but between them there might be a considerable and an unmeasured interval of time. In illustration of this we may refer to the idea which has been so often presented cxlready — the idea of a landscape. When one is placed in INTHODUCTIOK. 47 an advantageous position to view a landscape, he can mark distinctly the order of the objects, the succession, the grouping. He can tell what objects appear to him to lie near each other ; or what are appa- rently in juxtaposition. But all who look at such a landscape know very well that there are objects which the eye cannot take in, and which will not be exhibited by any description. For example, hills in the distant view may seem to lie near to each other ; one may seem to rise just back of the other, and they may appear to constitute parts of the same mountain range, and yet between them there may be wide and fertile vales, the extent of which the eye cannot measure, and which the mind m.ay be wholly unable to conjecture. It has no means of measuring the distance, and a description of the whole scene, as it appeared to the observer, would convey no idea of the dis- tance of the intervals. So in the prophecies. Between the events seen in vision there may be long intervals, and the length of those intervals the prophet may have left us no means of determining. He describes the scene as it appeared to him in vision. In a landscape the distance, the length, the nature of these intervals might be de- termined in one of three ways: (1) by the report of one who had gone over the ground and actually measured the distances ; (2) by going ourselves and measuring the distances ; or (3) by a revelation from heaven. So the distance of time occurring between the events seen in vision by the prophets may be determined either by the actual admeasurement as the events occur ; or by direct revelation either made to the prophet himself, or to some other prophet. Accord- ingly we find in the prophecies these facts : {a) In many of them, there are no marks of time, but only of succession. It is predicted only that one event should succeed another in a certain order. (6) Oc- casionally the time of some one event is marked in the succession, as e. g. the time of the death of the Messiah, in Han. ix. 26, 27. (c) Events are apparently connected together, which in fact were to be separated by long intervals. Thus Isaiah (ch. xi.) makes the de- liverance which was to be effected by the Messiah to follow imme- diately the deliverance from the yoke of the Assyrians, without noticing the long train of intermediate occurrences. And in the same manner Isaiah, Hosea, Amos, and Micah very often connect the deliverance under the Messiah with that which was to be effected from the captivity at Babylon, without noticing the long train of intermediate events. There was such a resemblance between the two events, that, by the laws of prophetic suggestion, the mind of the pro- phet glanced rapidly from one to the other, and the description which commenced with the account of the deliverance from the Babylonish captivity closed with the description of the triumphs of the Messiah. And yet not one of the prophets ever intimate that the Messiah would be the leader from the exile at Babylon, {d) The time is sometimes revealed to the prophets themselves, and they mark it distinctly. Thus to Jeremiah it was revealed that the exile at Babylon would continue seventy years, (ch. xxv. 11, 12;) and although this event had been the subject of revelation to other prophets, yet to no one of them Avas there before an intimation of the time during which it Avas to continue. So also of the place. That the Jews Avould be carried aAvay to a distant land, if they Avere disobedient, had been predicted by Moses, and threatened by many of the prophets : and yet there Avas no intimation of the place of their bondage until the embassy of the king of Babylon to Hezekiah, and the sin of Hezekiah in showing 48 ISAIAH. them his treasure, led Isaiah to declare that Babylon was the place to which the nation was to be carried. See notes on Isa. xxxix. 6. Marks of time are thus scattered, though not very profusely, through the prophecies. They were, on the whole, so definite as to lead to the general expectation that the Messiah would appear about the time when Jesus was born. See notes on Matt. ii. (6.) It is a consequence of this view also, that many of the pro- phecies are obscure. It is not to be expected that the same degree of light should be found in the prophecies which we have now. And yet, so far as the prophecy was made known, it might be clear enough ; nor was there any danger or need of mistake. The facts themselves were perfectly plain and intelligible ; but there was only a partial and imperfect development of the facts. The fact^ e. g. that the Messiah was to come ; that he was to be bom at Bethlehem ; that he ■was to be a king ; that he was to die ; that his religion was to prevail among the nations ; and that the Gentiles were to be brought to the knowledge of him, were all made known, and were as clear and plain as they are now. Much is known now, indeed, of the mode in which this was to be done, which was not then ; and the want of this knowledge served to make the prophecies appear obscure. We take the information which we now have, and go back to the times when the prophecies were uttered, and finding them obscure, we seem to infer that because all was not known, nothing was known. But we are to remember that all science at the beginning is elementary ; and that knowledge on all subjects makes its advances by slow degrees. Many things in the prophecies were obscure, in the sense that there had been only a partial revelation ; or that only a few facts were made known ; or that the time was not marked with certainty ; and yet the facts themselves may have been as clear as they are now, and the order of succession may have been also as certainly and clearly determined. The facts were revealed ; the manner in which they were to occur may have been concealed. It may be added here, in the words of Prof. Stuart, that many prophecies have respect to kingdoms, nations, and events, that for thousands of years have been buried in total darkness. In what manner they were fulfilled we know not ; when, we know not. We do not even know enough of the geography of many places and regions that are named in them, to be able to trace the scene of such fulfil- ment. Customs, manners, and many other things alluded to by such prophecies, we have no present means of illustrating in an adequate manner. Of course, and of necessity, then, there must be more or less in all such prophecies that is obscure to us.§ ** — Bib. Repository, vol. ii. p. 237. § VIII. — WORKS ILLUSTRATIVE OP ISAIAH. Probably no book of the Bible has occupied so much the attention of critics, of commentators, and of private Christians, as Isaiah. The beauty, grandeur, and power of his prophecies ; their highly evan- gelical character ; the fact that they are so frequently quoted in the New Testament ; the number and minuteness of his predictions in regard to cities and kingdoms, as w'ell as the intrinsic difficulty of many portions of his writings, all have contributed to this. Of the numerous works which may be consulted in reading, or in explaining Is3aiah, the following are among the principal ; — INTRODUCTION. 49 I* The ancient versions. (1.) The Septuagint, so called from the seventy interpreters who are supposed to have been engaged in it. This is the most ancient, and in some respects the most valuable of all the versions of the Bible, and was formerly esteemed so valuable as to be read in synagogues and in churches. Much uncertainty exists in regard to the real history of this version. According to the common Jewish legend respecting it, Ptolemy Philadelphus, who reigned king of Egypt from 284 to 246 B. c., formed the wish, through the advice of his librarian, Demetrius Phalerius, to possess a Greek copy of the Jewish Scrip- tures, for t>e Alexandrian Library, and sent to Jerusalem for this object. The Jews sent him a Hebrew manuscript, and seventy- two men of learning to translate it. They all laboured together, being shut up in the island of Pharos, where having agreed on the trans- lation by mutual conference, they dictated it to Demetrius, who wrote it down, and thus in the space of seventy-two days the whole was finished. This legend is given in an epistle said to have been written by Aristeas, to his brother in Alexandria. Josephus also relates the story, Ant. xii. II. 2 — 14. But it has every mark of fiction ; and an examination of the Septuagint itself will convince any one that it was not all made by the same persons, or at the same time. The most probable supposition is, that after the Jews had settled in great numbers in Egypt, and had in some measure forgotten the Hebrew language, a Greek version became necessary for the public use in their temple there, (notes Isa. xix. .18,) and in their synagogues. There is no improbability that this was done under the sanction of the sanhedrim, or council of LXXII. in Egypt, and that it thus re- ceived its name and authority. The translation was probably com- menced about 2o0 years before Christ. The Pentateuch would be first translated, and the other books were probably translated at intervals between that time and the time of Christ. “The Penta- teuch is best translated, and exhibits a clear and flowing Greek style ; the next in rank is the translation of Job and the Proverbs. The Psalms and the Prophets are translated worst of all ; and indeed often without any sense. Indeed the real value of the Septuagint, as a version, stands in no sort of relation to its reputation.*’ — Calmet, “ Isaiah has had the hard fate to meet a translation unworthy of him, there being hardly any book of the Old Testament that is so ill rendered in that version as Isaiah.” — Lowth, The authority of this version, however, soon became so great as to supersede the use of the Hebrew among all the Jews who spoke Greek. It was read in the synagogues in Egypt, and was gradually introduced into Palestine. It had the highest reverence among the Jews, and was used by them everywhere ; and is the version that is most commonly quoted in the New Testament. Prom the Jews the reputation and authority of this version passed over to Christians, who employed it with the same degree of credence as the original. The text of this version has suffered greatly, and great efforts have been made to restore it ; and yet probably after all these efforts, and after all the reputation which the version has enjoyed in former times, there has not been any- where, or scarcely in any language, any version of the Scriptures that is more incorrect and defective than the Septuagint. Probably there is no version from which, as a whole, a more correct idea would not be derived of the real meaning of the sacred Scriptures ; and this is true in a special manner of Isaiah. It is valuable as the oldest version ; VOL, I, D 60 ISAIAS. as having been regarded -with so much respect in formet times; and as, notwithstanding its faults and the imperfection of the text, throwing much light on various parts of the Old Testament. But as an authority for correcting the Hebrew text, it is of little or no value. The history of the Septuagint may be seen in Hody, de Biblior. Textibus orig. Ox. 1705; Horne's Intro, vol. ii. 163, seq. ; Prideaux’s Connexions ; Walton's Proleg. c. ix. § 3 — 10; Isaac Vossius de LXX. Inter. Hag. Com. 1661 ; and Brett, Diss. on the Septuagint, in Wat- son's Theo. Tracts, vol. hi. p. 18, seq. (2.) The Latin Vulgate — the authorized version of the papal com- munion. When Christianity had extended itself to the west, where the Latin language was spoken, a version of the Scriptui. -e into that language became necessary. In the time of Augustine there were several of these, but only one of them was adopted by the church. This was called common^ vulgata^ because it was made from the com- mon Greek version, ^ Koivi], In modern times this version is often called Itala^ or the Italic version. This version, in the Old Testament, was made literally from the Septuagint, and copied all its mistakes. To remedy the evils of this, and to give a correct translation of the Scriptures, Jerome undertook a translation directly from the Hebrew. He went to Palestine and enjoyed the oral instructions of a learned Jew. He availed himself of all the labours of his predecessors, and furnished a translation which surpassed all that preceded his in use- fulness. In the seventh century this version had supplanted all the old ones. It was the first book ever printed. By the council of Trent, it was declared to be “authentic" — and is the authorized or standard version of the papists ; and is regarded by them as of equal authority with the original Scriptures. This version is allowed gene- rally to be a very faithful translation ; and it undoubtedly gives a much more correct view of the original than the Septuagint. (3.) The Syriac versions. Of these there are two, both of which are of Christian origin ; having been made by Christians of the Syrian church who dwelt in Mesopotamia. The earliest and most celebrated of these is the Peshito ; i. e. the clear ^ or the literal. It is the authorized version of the Syrian church, and is supposed by them to have been made in the time of Solomon. It was probably made in the first century. It follows, in general, the Hebrew literally ; and is very VALUABLE as an aid in ascertaining the meaning of the Hebrew Scrip- tures. The other Syriac version was made from the Septuagint about the year 616, for the use of the Monophysites. It is of value, there- fore, only for the interpretation of the Septuagint. It is the former of these which is printed in the Polyglotts. Of the latter no portion has been printed except Jeremiah and Ezekiel, 1787, and Daniel, n^^.—Calmet, (4.) The Arabic versions. The Scriptures have been at various times translated into Arabic. After the time of Mohammed, the Arabic became the common language of many of the Jews, and of numerous bodies of Christians in the east. Sometimes the transla- tions were made from the Hebrew, sometimes from the Septuagint, from the Peshito, or the Yulgate. The version of R. Saadias Gaon, director of the Jewish Academy at Babylon, was made in the tenth century. It comprised originally the Old Testament ; but there have been printed only the Pentateuch and Isaiah. The Pentateuch is found in the Polyglotts. Isaiah was published by Paulus in 1791. The Mauritanian version was made in the thirteenth century, by an INTEODXJCTION. 61 Arabian Jew, and was published by Erpenius in 1629. The Arabic version in the Polyglotts was made by a Christian of Alexandria, and was made from the Septuagint. — Robinson. Of course these are of little value in illustrating the Hebrew text. The chief and great value of the Arabic consists in the light which is thrown upon the meaning of Hebrew words, phrases, and customs, from the Arabic language, manners, and literature. (5.) The Targums or Chaldee versions. All these are the works of Jews living in Palestine and Babylon, from a century before Christ, to the eighth or ninth century after. They bear the name Targum, i. e. translation. They comprise the Targum of Onkelos on the Pen- tateuch; of Jonathan Ben TJzziel on the historical books and the prophets; of Jerusalem on the Pentateuch; and of smaller and sepa- rate Targums on the books of Daniel, Ezra, and Nehemiah. That of Jonathan Ben TJzziel, which was made about the time of the Saviour, and w^hich includes Isaiah, is far inferior to that of Onkelos. It often wanders from the text in a wordy, allegorical explanation ; admits many explanations which are arbitrary, and especially such as honour the Pharisees ; and often gives a comme7itary instead of a translation. See Gesenius, Comm, uber den Isa. Einl. § 11. It is valuable, as it often gives a literal translation of the Hebrew, and adheres to it closely, and as it gives a statement of what was the prevailing inter- pretation of the sacred writings in the time when it was made. It may, therefore, be used in an argument with the modern Jews, to show that many of the passages which they refuse to refer to the Messiah were regarded by their fathers as having a relation to him. The more modern versions of the Scriptures are evidently of little or no use in interpreting the Bible, and of no authority in attempting to furnish a correct text. On the general character of the versions above referred to, the reader may consult Horne’s Intro, vol. ii. 156, seq. ; Gesenius, Einl. § 10 — 20. II. Comment A uiES. The following are among the principal, v/hich may be referred to in illustration of Isaiah : — (1.) Commentarius in Librum Prophetiarum Isaiae, Cura et Studio Campegii Yitringii, 2 vol. fol. 1714, 1720, 1724. This great work on Isaiah first appeared at Leuwarden in 1714. It has been several times reprinted. Vitringa was professor of theology at Eranecker, and died in 1722. In this great work, Yitringa surpassed all who went before him in the illustration of Isaiah ; and none of the subsequent efforts which have been made to explain this prophet have superseded this, or rendered it valueless. It is now indeed indispensable to a correct understanding of this prophet. He is the fountain from which most subsequent writers on Isaiah have copiously drawn. His excellencies are — great learning, copious investigation, vast research, judicious exposition, an excellent spirit, and great acuteness. His faults — for faults abound in his work — are, (1.) Great diffuseness of style. (2.) A leaning to the allegorical mode of interpretation. (3.) A minute, and anxious, and often fanciful effort to find something in history thaf accords with his view of each prediction. Often these parts of his work are forced and fanciful ; and though they evince great research and historical knowledge, yet his application of many of the prophecies must be regarded as wholly arbitrary and unsatisfactory. (4.) Ho did not seem to be fully acquainted with the poetic and figurative character of the prophetic style. Hence he is often forced to seek for fulfilment of particular expressions, when a more complete acquaint- 52 ISAIAH. ance with, the character of that style would have led him to seek for no such minute fulfilment. Yet no one can regard himself as furnished for a correct and full examination of Isaiah, who is not in possession of this elaborate work. (2.) The collection of commentaries in the Critici Sacri, nine vols. folio. This great work contains a collection of the best commentaries wVich were known at the time in which it was made. Valuable critical notes will be found in the commentary of Drusius, and occa- sional remarks of great value in the brief commentary of Grotius. Grotius is the father of commentators ; and, especially on the New Testament, he has furnished more materials, which have been worked up into the recent commentaries, than all other expositors united. He is especially valuable for the vast amount of classical learning which he has brought to illustrate the Scriptures. His main faults are — a want of spirituality, and a laxness of opinions ; but no man who wishes to gain a large and liberal view of the sacred writings will deem his library complete who has not the commentary of this great man. His notes, however, on Isaiah and the Old Testament generally, are very brief. (3.) The same work abridged and arranged by Poole, in five vols. folio. This w'ork has often been reprinted, and is well known as Poolers Synopsis. It is a work of great labour. It consists in arrang- ing in one continuous form the different expositions contained in the work last mentioned. With all the learning and labour expended on it, it is, like most other abridgements, a work which will make liim who consults it regret that an abridgement had been attempted, and sigh for the original work. It is an arrangement of opinions without any reasons for those opinions as they existed in the minds of the original authors. To a man disposed to collect opinions merely, this work is invaluable ; to a man who wishes to know on wdiat opinions are based, and what is their true value, it will be regarded generally as of comparatively little use. The original work — the Critici Sacri — is of infinitely more value than this Synopsis by Poole. (4.) The commentary of Calvin. This may be found in his works printed at Amsterdam in 1667. This commentary on Isaiah was originated in discourses Avhich were delivered by him in his public ministry, and which were committed to writing by another hand, and afterwards revised by himself. The critical knowledge of Calvin was not great ; nor does he enter minutely into criticisms or philology. He aims at giving the sense of Isaiah, often somewhat in the form of a paraphrase. There is little criticism of words and phrases ; little at- tempt to describe customs, or to illustrate the geography of the places referred to ; and there is often in the writings of this great man a want of vivacity and of point. But he is judicious and sound. His practical remarks are useful ; and his knowledge of the human heart, and his good wense, enabled him to furnish a commentary that is highly valuable. (5.) Bosenmuller on Isaiah. This distinguished and very valuable work was first published in 1793, in three parts, and afterwards in a completely revised edition in 1810, in three volumes. The merit of Bosenmuller consists in his great learning ; in his cautious and care- ful collection of all the materials which existed to throw light on the prophet; and in his clear and simple arrangement and statement. The basis of this work is indeed Yitringa ; but Bosenmuller is by no means confined to him. He has gathered from all sources what he regarded as necessary to an explanation of the prophet. He is judi- INTEODUCTION. 53 eious in his criticisms, and not rash and reckless in attempting to modify and amend the text. He does not resemble Grotins, who is said to have “found Christ nowhere but he is almost always, par- ticularly in the first part, an advocate for the Messianic interpretation. There can be found nowhere a more valuable collection of materials for an understanding of Isaiah than in Kosenmuller. (6.) Philologisch-Kritischer und Historischer Commentar fiber den Isaiah, von W. Gesenius, 3 Th. Leipzig, 1821. “The commentary of Gesenius has not rendered superfluous the work of Kosenmfiller. Gesenius has certainly been more independent in ascertaining the meaning of words, and in this respect has rendered a great service to the prophet. His diligence has considerably increased the materials of exegesis by collecting a number of striking parallel passages, espe- cially from Arabian and Syrian writers, which, though not numerous, have been very accurately read. His historical illustrations, espe- cially of the prophecies relating to foreign nations, are for the most part very valuable ; and his acuteness has made new discoveries.” — Hengstenherg . The great value of Gesenius consists in his explanation of w'ords and phrases ; in his bringing to bear his vast learning in the Hebrew, and the cognate languages, to an explanation of the prophet ; in his acuteness and skill in philological investigations ; and in his use of illustrations of customs, geography, etc., from modern travel- lers. A favourable specimen of his manner of exposition may be seen in his commentary on the prophecy respecting Moab, ch. xv., xvi. This is translated in the Biblical Repository for January, 1836. See also a translation of ch. xvii. 12 — 14; xviii. 1 — 7, in tl^i^ Biblical Repository for July, 1836. Of this exposition. Prof. Stu|i|r| says, “I consider it the only successful effort which has been mai[^1;o unravel the very difficult passage of which it treats. I consider it a kind of chef d" oeuvre among the philological efforts of this distinguished writer.” — Bib. Rep. July, 1836, p. 220. Por the general merits of Gesenius, see the article “ Hebrew Lexicography,” by Prof. Stuart, in Bib. Repository, 1836, p. 468, seq. (7.) Isaiah; a New Translation, with a Preliminary Dissertation, and Notes, Critical, Philological, and Explanatory. By Robert Lowth, D. D., Lord Bishop of London. This very beautiful transla- tion of Isaiah was first published in London, in quarto, in 1778, and has been several times reprinted. A German translation was pub- lished by M. Koppe, with notes and additions, at Gottingen, 1779, 1781, in 4 vols. 8vo. It is the only work in English, with which I am acquainted, of any very great value on Isaiah ; and it will doubtless continue to hold its rank as a standard work in sacred literature. Of all the interpreters of Isaiah, Lowth has probably most clearly dis- cerned the true nature of the prophetic visions ; has been enabled most clearly to apprehend and express the sense of the prophet ; and has presented a translation Avhich has been universally admired for its beauty. The faults of the work are, that his translation is often too paraphrastic ; that he indulges in great caprice of criticism ; that he often changes the Hebrew text on very slight authority ; and that there is a ivailt of copiousness in the notes for the purpose of those W’ho would obtain a full and accurate view of Isaiah. Lowth made good use of the aids which in his time might be derived from the re- searches of Oriental travellers. But since his time, this department of literature has been greatly enlarged, and important light has been throw'n upon many passages which in his time were obscure. 54 ISAIAH. (8.) A new translation of the Hebrew Prophets, arranged in chro- nological order. By George Noyes, Boston, 1833. This work professes to be simply a literal translation of the prophets, without an extended commentary. A very few notes are appended. The translation is executed with great skill and fidelity, and gives in general very cor- rectly the meaning of the original. The translator has availed himself of the labours of Gesenius, and of the other modern critics. Por a further view of this work, see North American Beview for January, 1838. (9.) Esaias ex recensione Textus Hebraei, ad fidem Codd. et verss. Latine, vertit, et Notas subjecit, J. C. Doedcrlin. Altdorf, 8vo. 1780. Norimbergse, 1789. (10.) The Book of the Prophet Isaiah, in Hebrew and English. The Hebrew text metrically arranged, the translation altered from that of Bishop Lowth. By the Bight Bev. Joseph Stock, D.D., Bishop of Killala, 1804, 4to. “There is a variety of notes, critical and explanatory, supplied partly by the translator, and partly by others. Many of these are uncommonly valuable for their depth and acuteness, and tend to elucidate, in a high degree, the subject matter of these prophecies.” — British Critic, vol. xxviii. p. 466. (11.) Lectures on the Prophecies of Isaiah, by Bobert Macculloch. London, 1791, 4 vols. 8vo. (12.) Hierozoicon, sive de Animalibus Sacrse Scripturse. Auctore Samuele Bocharto. Folio, Lond. 1663. This great work has been several times reprinted. It is a work of immense research and learn- ing ; and is invaluable to all who desire to obtain a knowledge of the subjects on 'vvhich it treats. Great use may be made of it in the interpretation of the Scriptures ; and its authority has often been used in the following translation and notes. There is repeated men- tion of animals in Isaiah ; and in no other work known to me can so accurate and valuable a description of those animals be found as in Bo chart. (13.) Christology of the Old Testament, and a Commentary on the Predictions of the Messiah, by the Prophets. By E. W. Hengsten- berg. Doctor of Phil, and Theol., Professor of the latter in the Uni- versity of Berlin. Translated from the German by Beuel Keith, D.D. Alexandria, 1836. For a notice of Prof. Hengstenberg, and the character of his writings, see Biblical Bepository, vol. i. p. 21. The first volume of this work was published in 1829. It is a very valuable accession to sacred literature, and should form a part of every theo- logical library. It evinces great learning, accurate research, and is deeply imbued with the spirit of piety. Its fault on Isaiah is, that there are many parts of this prophet which should be regarded as predictions of the Messiah, which are not noticed, or so regarded in his work. His expositions of those parts which he has examined (Isa. ii., iv., vii., viii. 23 ; ix. 1 — 6-; xi., xii., xl., seq.) are very valuable. (14.) Oriental travellers. In regard to these, the main design is not usually to demonstrate the truth of the predictions of the prophets, or to furnish formal expositions of the meaning of the passages of Scripture. The illustration of the sacred writings which is to be derived from them is mainly incidental, and often is as far as possible from the intention of the traveller himself. The illustrations which are derived from these travels relate particularly to manners, rites, customs, usages, modes of travelling, conversation, and laws ; to the animals which are mentioned in the Bible ; to houses, articles of dress INTRODUCTION. 55 and furniture ; and more especially to the fulfilment of the prophecies. In this respect almost a new department pertaining to the truth of the Bible has been opened by the researches of modern travellers. Many of the older commentaries were exceedingly defective and un- satisfactory, for the want of the information which can now be derived from such researches ; and the principal advance which can be antici- pated in the interpretation of the prophecies, is probably to be derived from this source. In this respect such researches are invaluable, and particularly in the exposition of Isaiah. Some of the most complete and irrefragable demonstrations of the inspiration of the sacred writ- ings are furnished by a simple comparison of the predictions with the descriptions of places mentioned by modern travellers. In this work, I have endeavoured to embody the results of these inquiries in the notes. As an illustration of the kind of aid to be expected from this quarter, I may refer to the notes on ch. xiii., xiv. respecting Babylon ; ch. XV., xvi. respecting, Moab ; ch. xxiii. of Tyre; and ch. xxxiv., XXXV. of Edom. Perhaps no part of the world has excited more the attention of travellers than those where the scenes of Scripture history and of prophecy are laid. Either for commercial purposes, or by a natural desire to visit those parts of the earth which have been the scenes of sacred events, or by the mere love of adventure, most of the places distinguished either in history or in prophecy have been recently explored. The sites of Babylon, Nineveh, Tyre, Damascus, and Jerusalem have been examined ; Lebanon, Egypt, Arabia, and Palestine in general have been visited ; dnd even Moab and Arabia have been traversed. The ancient land of Idumea, long deemed in- accessible, now Arabia Petrsea, has been explored by Burckhardt, by Captains Irby and Mangles, by Laborde, and still more recently by our own countrymen, Mr. Stephens, and by Messrs. Smith and Robinson. The capital of that once celebrated kingdom has been discovered and examined after it had been unknown for ages, and a most striking fulfilment of the sacred predictions has thus been fur- nished. See notes on ch. xvi. and xxxiv. Perhaps there is no department of sacred learning that promises so much to illustrate the Scriptures as that of modern travels. It is to be remembered, (to use the words of Prof. Bush,) that as “the Bible, in its structure, spirit, and costume, is essentially an Eastern book, it is obvious that the natural phenomena, and the moral condition of the East, should be made largely tributary to its elucidation. In order to appreciate fully the truth of its descriptions, and the accuracy, force, and beauty of its various allusions, it is indispensable that the reader, as far as possible, separate himself from his ordinary associations, and put himself by a kind of mental transmutation into the very circumstances of the writers. He must set himself down in the midst of Oriental scenery — gaze upon the sun, sky, mountains, and rivers of Asia — go forth with the nomade tribes of the desert — follow their flocks — travel with their caravans — rest in their tents — lodge in their khans — load and unload their camels — drink at their watering-places — ^pause during the heat of the day under their palms — cultivate the fields with their own rude implements — gather in or glean after their harvests — beat out and ventilate the grain in their open threshing-floors — dress in their costume — note their proverbial or idiomatic forms of speech, and listen to the strain of song or story with which they beguile their vacant hours.” — Preface to Illustrations of the Scriptures. To use the words of a late writer in the London Quarterly Review, “We confess 56 ISAIAH. that we have felt more surprise, delight, and conviction, in examining the account which the travels of Burckhardt, Mangles, Irby, Leigh, and Laborde have so recently given of Judea, Edom, etc., than we have ever derived from any similar inquiry. It seems like a miracle in our own times. Twenty years ago, we read certain portions of the prophetic Scriptures with a belief that they were true, because other similar passages had, in the course of ages, been proved to be so, and we had an indistinct notion that all these (to us) obscure and indefi- nite denunciations had been — we knew not very well when or how — accomplished ; but to have graphic descriptions, ground-plans and elevations, showing the actual existence of all the heretofore vague and shadowy denunciations of God against Edom, does, we confess, excite our feelings, and exalt our confidence in prophecy to a height that no external evidence has hitherto done. Here we have, bursting upon our age of incredulity, by the labours of accidental, impartial, and sometimes incredulous witnesses, the certainty of existing facts, which fulfil what were hitherto considered the most vague and least intelligible of all the prophecies. The value of one such contempo- raneous proof is immense.” “It is,” to use the language of the Biblical [Repository, (vol. ix. pp. 456, 457,) sensible evidence, graven on the eternal rocks, and to endure till those rocks shall melt in the final catastrophe of earth. The exactness between the prediction and the fulfilment is wonderful. The evidence for the truth of the pro- phecies is sometimes said to be cumulative ; but here we have a iieAV volume at once opened to our view ; a sudden influx of overpowering light. It is a monumental miracle, an attestation to the truth of God, wrought into the very framework of the globe.” Beview of Laborde’s Journey to Petra. It may be added, that the sources of information on these interesting subjects are becoming very numerous, and already leave little to be desired. To see this, it is sufficient to mention the following : — Boberts' Oriental Illustrations. Maundrell’s Journey from Aleppo to Jerusalem. Yolney’s Travels through Egypt and Syria. Mariti’s Travels through Cyprus, Syria, and Palestine. Bussell’s Natural History of Aleppo. Clarke’s Travels in the Holy Land. Burckhardt’ s Travels in Syria. Travels in Nubia and Egypt. Keppel’s Narrative of a Journey from India to England. Morier’s Journey through Persia. Jowett’s Christian Besearches. Burnes’ Travels in Bokhara. Laborde’ s Journey to Petra, and the travels of Chandler, Pocoke, Shaw, Pitts, Niebuhr — the “prince of travellers” — Porter, Seetzen ; from all of whom valuable illustrations may be derived, and confirmations of the truths of the Scripture prophecies. Of all the works of this description, the most valuable for an accurate exposition of the Scriptures, in relation to the geography of the Holy Land, is the recent work of our own country- men — “ Biblical Besearches in Palestine, Mount Sinai, and Arabia Petraea,” a journal of Travels in the year 1838, by E. Bobinson and E, Smith, 3 vols, 8vo. 1841, THE BOOH OE THE PROPHET ISAIAH. ANALYSIS OF CHAPTER I. This chapter contains (1) the inscription, or title, to the whole book of Isaiah, ver. 1 ; and (2) an entire prophecy respecting the land of Judah. In regard to the title, see the notes on ver. 1. The remainder of the chapter (vers. 2 — 31) comprises a single prophecy, complete in itself, and evidently delivered on a siagle occasion. It has no immediate connexion with that wliich follows, though it may have been delivered about the same period. "When it was delivered is not known. We are informed (ch. vi. 1) that the vision of Jehovah, wliich Isaiah had in the temple, occurred during the last year of the reign of Uzziah. The only indication which we can have of the time when this prophecy was uttered, is to be derived from its location^ and from the accordance of its contents with the state of things in Judea. It is evident that the author of the arrange- ment, whoever he was, regarded it as properly placed in the order of time before the account of the vision of Jehovah; i.e. as having been uttered before the death of Uzziah. Nor are the contents of such a nature as to render it improbable that the collector has followed the natural order in which the prophecies were deKvered. On some accounts, indeed, it might better he regarded as spoken during the reign of Ahaz ; but at any time of the Jewish history in which Isaiah lived, it is not an inappropriate description of the character of the Jewish people. There is one internal indication, indeed, that it was not delivered in the time of Ahaz. Ahaz had filled the land with the groves and altars of idolatry. See the Introduction, § 3. But this prophecy does not allude to idolatry as the leading and characteristic sin. It is a description of a people who still kept up the form of the worship of Jehovah; of a people deeply depraved indeed, and suffering under the tokens of the Divine displeasure, but who were professedly the worshippers of the true God. It is descriptive of a tune Avhen the nation was distin- guished for hypocrisy^ rather than idolatry. It naturally falls, therefore, into the time of Uzziah, or Jotham — as it cannot he supposed that, if delivered during the reign of Hezekiah, it would be so far misplaced as to constitute the introductory chapter to the whole series of prophecies. In regard to the time when it was uttered, and the time to which it refers, there have been very different opinions. Abarhanel, Grotius, and Rosenmiiller suppose that it refers to the times of Uzziah; De Wette supposes that it relates to the reign of Jotham ; Piscator, Hensler, Arnold, regard it as relating to the reign of Ahaz ; and Jarchi, Vitringa, and Eichhorn, refer it to the times of Heze- kiah. In such a variety of opinion it is impossible to fix the time with any certainty. Nor is it very material. It was not an inappropriate description of the general character of the Jewish people; and there can be no doubt that there were times, during the long prophetic life of Isaiah, v/hen it would be found to accord fully Avith the condition of the nation. Unhappily, also, there are times in the church now, when it is fully descriptive of the cha- racter of the professed people of God; and it contains truths and fearful denunciations, not less appropriate to them than they were to the people who lived in the time of Isaiah. D 2 58 ISAIAH. CHAPTER 1. ^HE vision “ of Isaiah tlie son of Amoz, wMcli lie saw con- cerning Jndah and Jerusalem, [b. c. 760. in the days ^ of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. cNum. 12. 6. 5 2Chr. 26. 22 NEW TRANSLATION. GENERAL TITLE. 1. The vision op Isaiah, son of Amoz, which he saw concerning Judah and Jerusalem in the days of TJzziah, Jotham, Ahaz, Heze- kiah, KINGS OF Judah. The prophecy is highly objurgatory and severe in its character. It is made up of reproof, and of assurances that the evils which they were suffering Avere for their hypocrisy and other sins. It commences Avith a solemn and very sublime address to heaven and earth, to vdtness the deep depravity and the pervading corruption of the land of Judah. It Avas such as was adapted to attract the attention, and to amaze all beings in heaven and on earth, vers. 2 — 4. The prophet then proceeds to state that the existing calamities of the nation had been inflicted on account of their sins, and that for those sins the land Avas laid waste, vers. 5 — 9. Yet they kept up the appearance of religion. They were constant and regular, externally, in otfermg sacriflces. But their character was deeply hypocritical. The serAuces of God Avere so false and hollow that he spumed and despised them. They were a weariness to him, and a burden, vers. 10 — 15. The prophet then calls on the sinful nation to turn from their sins, and to seek God, with the assurance that he was Avilling to readmit them to his favour, to pardon all their crimes, and to receive them as his OAvn children, vers. 16 — 20. If they did not do it, he assures them that heavier judgments would come upon them than they had yet expe- rienced, vers. 21 — 25 ; and that God would so deal Avith them as to effect a change in the nation, and to restore the happier and purer state of things existing in former days. The Avicked Avould be punished, and Zion would be redeemed, vers. 26 — 31. 1. The vision. The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah ; that is, during the whole pro- phetic life of the prophet. The same title is also given to his pro- phecies in 2 Chron. xxxii. 32 : “Now the rest of the acts of Heze- kiah, and his' goodness, behold they are written in the vision of Isaiah.’* Yitringa supposes that the former part of this title, “ the vision of Isaiah,” was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterwards as an introduction to the Avhole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them. See the intro- duction to ch. xxxvi. The word vision, hhazbn, denotes properly that Avhich is seen, from the verb hhdzd, to see, to behold. It is a term which is often used in reference to the prophecies of the Old Testa- ment, Numb. xii. 6 ; xxiv. 4 ; 1 Sam. iii. J. ; Psa. Ixxxix. 19 ; Dan. ii. 19; vii. 2; viii. 1; Nah. i. 1; Gen. xv. 1; Isa. xxi. 2; xxii. 1. Hence the prophets Avere anciently called seers, as those who saio or witnessed events which Avere yet to come. Comp. 1 Sam. ix. 9 : “He that is now called a prophet was beforetime called a seer,” 1 Sam. ix. 11, 18, 19; 1 Chron. ix. 22; xxix. 29; 2 Kings XAuii. 13. In these CHAPTER I. 59 B. c. 760.] visions y the objects probably were made to pass before the mind of the prophet as a picture in which the various events were delineated wdth more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols^ those symbols became a matter of record, and are often left without explanation. On the nature of the pro- phetic visions, see introduction, § 7, (4.) U Of Isaiah, The name Isaiah from YeshcC — salvation, help, deliverance — and HTTP Yehovd^ or Jehovah, means “salvation of Jehovah,’" or “Jehovah will save.” The Vulgate renders it Isaias ; the Seventy "Ho-atas, JEsaias, This is also retained in the New Testament : Matt. hi. 3 ; iv. 14 ; xii. 17 ; xv. 7 ; Mark vii. 6 ; Luke iv. 17; John xii. 39 ; Acts viu. 28 ; Rom. ix. 27, etc. In the book of Isaiah itself we find the form Yesha'ydhu; but in the inscription the Rabbins give the form TOttP Yesha'yd, It was common among the Hebrews to incorporate the name Jehovah, or a part of it, into their proper names. See note on ch. vii. 14. Probably the object of this was to express veneration or regard for him — as we now give the name of a parent or friend to a child ; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the god that was worshipped into proper names was common in the East. Thus the name Bel^ the principal idol worshipped in Babylon, appears in the proper names of the kings — as Belshazzar, etc. Comp, note, ch. xlvi. 1. It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the book, at least, is the salvation which Jehovah would effect for his people from their oppressors in Babylon, and the far mightier deliverance which the 'vvoiid would experience under the Messiah. The son of Amoz. See the Intro- duction, § 2. ^ Concerning Judah, The Jews after the death of Solomon were divided into two kingdoms : the kingdom of Judah, and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remxaining ten tribes. Eew of the prophets appeared among them ; and the personal minis- try of Isaiah does not appear to have been at all extended to them. If Jerusalem, The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is sup- posed to have been founded by Melchizedek, who is called king of Salem, (Gen. xiv. 18,) and who is supposed to have given this name Salem to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the Jehu- sites^ who extended its walls and built a citadel on mount Zion. By them it was called Jehus. In the conquest of Canaan, Joshua put to death its king, (Josh. x. 23,) and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of Jehus- Salem^ or, for the sake of easier pronuncia- tion by changing the i b into n b, Jerusalem. After the revolt of the ten tribes, it of course became the capital of the kingdom of Judah, 60 ISAIAH. 2 Hear/ 0 heavens ; and give ear, 0 earth ; for the Lord hath spoken : I have nourished and [b. c. 760,. brought up children, ^ and they have rebelled against me. c Deu. 32. 1 ; Jer. 2. 12 ; Mic. 1. 2. d ch. 63. It). Vision I.— Ch. i. 2 — 31. 2 Hear, 0 heavens ; — ^And give ear, 0 earth : For Jehovah speaketh; — I have nourished and brought up sons, And they have rebelled against me. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see notes on Matt. ii. 1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter. See ch. ii. 1. % In the days of Uzziah. In the time^ or during the reign of XJzziah, ?Chron. xxvi. Comp. Intro. § 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained im- portant victories over his enemies, and fortified his kingdom, 2 Chron. xxvi. 5 — 15. He had under him an army of more than three hundred thousand men. But he became proud — attempted an act of sacrilege — was smitten of God, and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria, 2 Chron. xxiv. 23, 24. It is not im- probable that those ravages were repeated during the latter part of the reign of Uzziah. Comp. Isa. i. 7. H Jotham. He began to reign at the age of twenty-five years, and reigned sixteen years, 2 Chron. xxvii. 1, 2. ^ Ahaz, He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities, 2 Chron. xxviii. H Hezekiah, He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty- nine, 2 Chron. xxix. See the Introduction, § 3. 2. HeaVy O heavens. This is properly the beginning of the prophecy. It is a sublime commencement, and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostasy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling, — the bursting forth of a heart filled with amazement at a wonderful and unusual event. The same sublime beginning is found in the song of Moses, Deut. xxxii. 1 : Give ear, 0 ye heavens, and I will speak ; And hear, 0 earth, the words of my mouth. Comp. Psa. 1. 4. Thus also the prophets often invoke the hills and mountains to hear them. Ezek. vi. 3 ; “ Ye mountains of Israel, hear the Avords of the Lord God : Thus saith the Lord God to the mountains, and to the hills, and to the rivers, and to the valleys."' Comp. Ezek. xxxvi. 1. “Be astonished, O ye heavens, at this, "and be horribly afraid, be ye very desolate, saith the Lord,” Jer. ii. 12. By the heavens^ therefore, in this place, we are not to understand the inhabitants of heaven, i, e. the angels, any more than by the hills we CHAPTER I. 61 B. c. 760.] are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which the attention was to be called. ^ Give ear^ O earth. It was common thus to address the earth on any remarkable occasion, especially any one implying warm expostulation, Jer. vi. 19; xxii. 29; Micahi. 2; vi. 2; Isa. xxxiv. 1 ; xlix. 13. IT For. Since it is Jehovah that speaks, all the universe is summoned to attend. Comp. Psa. xxxiii. 8, 9 : “ Let all the earth fear the Lord ; let all the inhabitants of the world stand in awe of him. Eor he spake and it was done ; he commanded and it stood fast.'* H The Loud. — nirr Yehovd^ or Jehovah. The small capitals used here and elsewhere throughout the Bible, in printing the word Loud, denote that the original word is Jehovah. It is derived from the verb hdyd^ to he ; and is used to denote being ^ or the fountain of being, and can be applied only to the true God. Comp. Exod. iii. 14 : “ And God said unto Moses, I AM THAT I AM,” rrn^ Exod. vi. 3 ; Numb. xi. 21 ; Isa. xlvii. 8. It is a name which is never given to idols, or conferred on a creature ; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it but four times, Exod. vi. 3 ; Psa. Ixxxiii. 18 ; Isa. xii. 2 ; xxvi. 4. In combination, however, with other names, it occurs often. Thus in Isaiah, meaning the salvation of Jehovah ; Jeremiah, the exaltation or grandeur of Jehovah, etc. Comp. Gen. xxii. 14; “Abraham called the name of the place Jehovah-jirehl* Exod. xvii. 15 ; Judg. vi. 24 ; Ezek. xlviii. 35. The Jews never pro- nounced this name, not even in reading their own Scriptures. , So sacred did they deem it, that when it occurred in their books, instead of the word Jehovah, they substituted the word Adonai, Lord. Our translators have shown respect to this feeling of the Jews in re- gard to the sacredness of the name ; and hence have rendered it by the name of Lord — a word which by no means conveys the sense of the word Jehovah. It would have been an advantage to our version if the word Jehovah had been retained wherever it occurs in the original. IT I have nourished. Heb., I have made great; In Piel, the word means to make great, to cause to grow ; as e. g. the hair. Numb. vi. 5 ; plants, Isa. xliv. 14 ; then to educate or bring up children, Isa. xlix. 21 ; 2 Kings x. 6. ^ And brought up>. r'omdmt'i, from DT\ rum, to lift up, or exalt. In Piel, it means to bring up, nourish, educate, Isa. xxiii. 4. These words, though applied often to the training up of children, yet are here used also to denote the elevation to which they had been raised. He had not merely trained them up, but he had trained them up to an elevated station ; to peculiar honour and privileges. ^ Children. Heb., bdnlm—sons. They were the adopted children of God ; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care. Hos. xi. 1 : “When Israel was a child, then I loved him, and called my son out of Egypt.” Comp, note. Matt. ii. 15 ; Isa. Ixiii. 8 — 16. ^ They have rebelled. This complaint Avas often brought against the Jews. Comp. Isa. Ixiii. 10; Jer. ii. 6 — 8. This is the sum of the charge against them. God had shoAvn them peculiar favours. He recounted his mercy in bringing them out of Egypt ; and on the ground of this, he demanded obedience and love. Comp. Exod. xx. 1 — 3. And yet they had forgotten him, and 62 ISAIAH. [b. c. 760. 3 Theox^knowetliliisowner, I l)ut Israel dotli not know, my and tke ass kis master’s crib : people dotk not consider. eJer. 8. 7. ’ 3 The ox knoweth Ms owner, And the ass the crib of Ms master Israel knoweth not piis Lord], My people understand not. rebelled against him. The Targum of Jonathan, an ancient Chaldee version, has well expressed the idea here : “Hear, O heavens, which were moved when I gave my law to my people ; give ear, O earth, which didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons, — I loved them, — I honoured them, and they rebelled against me.” The same is true substantially of all sinners ; and, alas, how often may a similar expos- tulation be made with the professed people of God ! 3. The ox, etc. The design of this comparison is to show the great stupidity and ingratitude of the Jews. Even the least sagacious and most stupid of the animals, destitute as they are of reason and con- science, evince knowledge and submission far more than the professed people of God. The ox is a well-kno^vn domestic animal, remarkable for patient willingness to toil, and for submission to his owner. ^ Knoweth his owner. Recognises, or is submissive to him. *11 The ass. A Avell-known animal, proverbial for dulness and stupidity. *11 His master's crib, from dhds, to heap up, and then to fatten. Hence it is applied to the stall, barn, or crib, where cattle are fed, or made fat, Job xxxix. 9 ; Prov. xiv. 4. The ass has sufficient knowledge to understand that his support is derived from that. The idea is, that the ox was more submissive to laws than the Jews ; and that even the most stupid animal better knew whence support was to be derived, than they did the source of their comfort and protection. The ass would not wander away, and the ox would not rebel as they had done. This comparison was very striking, and very humiliating, and nothing could be more fitted to bring down their pride. A similar comparison is elsewhere used. Thus, in Jer. viii. 7, the Jews are con- trasted with the stork: “Yea, the stork in the heaven knoweth her appointed times; and the turtle, [dove,] and the crane, and the swallow, observe the time of their coming ; but my people know not the judgment of the Lord.” This idea has been beautifully expressed by Watts ; — The brutes obey their God, And bow their necks to men ; But we, more base, more brutish things, Reject Ms easy reign. Comp. Hos. xi. 4. *11 But Israel. The name Israel, though after the division of the tribes into two kingdoms specifically employed to de- note that of the ten tribes, is often used in the more general sense to denote the whole people of the Jews, including the kingdom of Judah. It refers here to the kingdom of Judah, though a name is used which is not inappropriately characteristic of the whole people. ^ Doth not htoio. The Latin Yulgate, the Septuagint, and the Arabic, add the word “me.” The word hnoio is used in the sense of recognising him as their Lord ; of acknowledging him, or submitting to him. H Doth not consider. Heb., Do not understand. They have a stupidity greater than the brute. CHAPTER I 63 B. c. 760.] 4 All, sinful nation, a people ^ laden witli iniquity, /a seed of evil-doers, cliildren that are cor- rupters ! they have forsaken the 1 of heaviness, f Mat. 11. 21. Lord, they have provoked the Holy One of Israel nnto anger, they are ^ gone away backward. 2 alienated ^ or separated^ Ps. 58. 3. 4 Ah, sinful nation ! a people laden with iniquity ! A race of evil-doers ! sons corrupting others ! They have forsaken Jehovah, They have despised the Holy One of Israel, They are alienated, — turning their backs upon him. 4. HA, sinful nation. The word rendered “ ah ! — 'in hoy — is not a mere exclamation, expressing astonishment. It is rather an inter- jection, denouncing threatening, or punishment. “Woe to the sinful nation.'’ Vulg., “ Ym genti peccatrici.” ' The corruption pertained to the nation.^ and not merely to a part. It had become general. H Laden with iniquity. The word translated laden — — denotes properly anything heavy or burdensome ; from hdhhUdh^ to be heavy. It means that they were oppressed, and borne down with the weight of their sins. Thus we say. Sin sits heavy on the conscience. Thus Cain said, “My punishment is greater than I can bear,” Gen. iv. 13. The word is applied to an employment' as being burdensome. Exod. xviii. 18 : “This thing is too heavy for thee.” Numb. xi. 14 : “ I arn not able to bear all this people alone ; it is too heavy for me.” It is applied also to a famine^ as being heavy, severe, distressing. Gen. xii. 10 : “ Eor the famine was grievous heavy') in the land.” Gen. xli. 31. It is also applied to speech^ as being heavy, dull, unin- telligible. Exod. iv. 10: “I am slow (heavy ^5^) of speech, and of a slow (heavy tongue.” It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea, however, is very striking, — that of a nation — an en- tire people, bowed and crushed under the enormous weight of accu- mulated crimes. To pardon iniquity, or to atone for it, is represented by bearing it., as if it were a heavy burden. Exod. xxviii. 38, 43 : “ That Aaron may bear the iniquity of the holy things.” Lev. x. 17 : “ God hath given it you to bear the iniquity of the congregation.” (Lev. xvi. 22 ; xxii. 9 ; Numb, xviii. 1.) Isa. liii. 6 : Jehovah hath laid on him the iniquity of us all.” Yer. 11 : “He shall bear their iniquities.” 1 Pet. ii. 24 : “ Who his own self bare our sins in his own body on the tree.” A seed. ^1] zerd\ from zdrd\ to sow, to scatter, to disperse. It is applied to seed sown in a field, Judg. vi. 3 ; Gen. i. 11, 12 ; xlvii. 23. To plants set out, or engrafted ; or to plant- ing, or transplanting a nation: Isa. xvii. 10, “And thou shalt set it shalt sow, or plant it] with strange slips.” Hence it is ap- plied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or pos- terity of Abraham, according to the promise that his seed should be as the stars of heaven, Gen. xii. 7 ; xiii. 15, 16 ; xv. 5, 18 ; xvii. 7, etc. Children, Heb., sons — the same word that is used in ver. 2. They were the adopted people or sons of God, but they had now become corrupt. ^ That are corrupters. D''n'n';pD mdshhlthlm, from nri'd shdhhdth, to destroy, to lay waste, as an invading army does a city or country: Josh. xxii. 33 ; Gen. xix. 13. To destroy a vineyard, Jer. xii. 10. To break down walls, Ezek. xxvi. 4. Applied to conduct. 64 ISAIAH. [b. c. 760. 5 Wliy e should ye lae stricken and more. The whole head is any more ? ye will ^ revolt more sick, and the whole heart faint. Jer 2. :iO. 1 increase revolt. 5 On what part can ye be smitten any more ? Ye will add revolt. The whole head is sick, the whole heart faint : it means to destroy^ or lay waste virtuous principles ; to break down the barriers to vice ; to corrupt the morals. Gen. vi. 12 : “ And God looked upon the earth, and it was corrupt — nnn®3 ; — for all flesh had corrupted his way — n'Trm— upon the earth.’* Dent. iv. 16; xxxi. 29 ; Judg. ii. 19. They were not merely corrupt themselves, but they corrupted others by their example. This is always the case. When men become infidels and profligates themselves, they seek to make as many more so as possible. The Jews did this by their wicked lives. The same charge is often brought against them. See Judg. ii. 12 ; Zeph. iii. 7. H They have provoked. Heb., “They have despised the Holy One.” Comp. Prov. i. 30 ; v. 12 ; xv. 5. Yulg., “ They have blasphemed'' Septuagint, Tvapoopyia-are — “ You have ^ro- voked him to anger.” The meaning is, that they had so despised him as to excite his indignation. IT The Holy One of Israel. God ; called the Holy One of Israel because he was revealed to them as their God, or they were taught to regard him as the sacred object of their worship. H They are gone away backward. Lowth ; “They have turned their backs upon him.” The w'ord rendered they are gone away^ nazbru^ from zur^ means properly, to become estranged; to be alienated. Job. xix. 13 : “ Mine acquaintance are verily estranged from me.” It means especially that declining from God, or that alienation, which takes place when men commit sin, Psa. Ixxviii. 30. 5. Why., etc. The prophet now, by an abrupt change in the dis- course, calls their attention to the effects of their sins. Instead of saying that they had been smitten, or of saying that they had been punished for their sins, he assumes both, and asks why it should be repeated. The Vulgate reads this, “ Super quo — on what part — shall I smite you any more?” This expresses well the sense of the Hebrew — np*^ — xipon what; and the meaning is, “ What part of the body can be found on which blows have not been inflicted ? On every part there are traces of the stripes which have been inflicted for your sins.” The idea is taken from a body that is all covered over with weals or marks of blows ; and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers, is specified in vers. 7 — 9. In vers. 5, 6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de Pin. iv. 14) says, ‘ Quae hie reipublicse vulnera imponebat hie sanabat.’ See also Tusc. Quses. iii. 22 ; Ad Quintum fratrem, ii. 25 ; Sallust. Cat. 10. ^ Should ye be stricken. Smitten, or punished. The manner in which they had been punished, he specifies in vers. 7, 8. Jerome says, that the sense is, “ There is no medicine which I can administer to your wounds. All your members are full of wounds ; and there is no part of your body which has not been smitten before. The more you are afflicted, the more will your impiety and iniquity increase.” The w'ord here, thiikku, from means to smite, CHA.PTER I. 65 B. c. 760.] 6 From tlie sole of tlie foot sores: they have not been closed, even nnto the bead there is no neither bound up, neither mol- Boundness in it ; Mit wounds, lified with ^ ointment, and bruises, and putrifying i or, oU. 6 From the sole of the foot even unto the head there is no soundness in it; It is wound, and bruise, and running sore : They have not pressed it, nor bound it up, Neither hath it been softened mth ointment. to beat, to strike down, to slay, or kill. It is applied to the infliction of punishment on an individual ; or to the judgments of God by the plague, pestilence, or sickness. Gen. xix. 11; “And they smote the men that were at the door with blindness.” Numb. xiv. 12: “And I will smite them with the pestilence.” Exod. vii. 25 ; “After that the Lord had smitten the river,” i. e, had changed it into blood. Comp, ver. 20 ; Zech. x. 2. Here it refers to the judgments inflicted on the nation as the punishment of their crimes. ^ Ye will revolt. Heb., You will add defection, or revolt. The effect of calamity and punish- ment will be only to increase rebellion. Where the heart is right with God, the tendency of affliction is to humble it, and lead it more and more to God. Where it is evil, the tendency is to make the sinner more obstinate and rebellious. This effect of punishment is seen everywhere. Sinners revolt more and more. They become sullen, and malignant, and fretful ; they plunge into vice to seek tem- porary relief, and thus they become more and more alienated from God. H The whole head. The prophet proceeds to specify more de- finitely what he had just said respecting their being stricken. He designates each of the members of the body — thus comparing the Jewish people to the human body when under severe punishment. The word head, in the Scriptures, is often used to denote the princes, leaders, or chiejf's of the nation. But the expression here is used as a figure taken from the human body, and refers solely to the punish- ment of the people, not to their sins. It means that all had been smitten, all was filled with the effects of punishment — as the human body is when the head and all the members are diseased. H Js sick. Is so smitten — so punished, that it has become sick and painful. Heb., '^rf)—for sickness, or pain. The preposition ^ denotes a state, or condition of anything. Psa. Ixix. 21; “And in [«j] my thirst they gave me vinegar to drink.” The expression is intensive, and denotes that the head was entirely sick. H The whole heart faint. The heart is here put for the whole region of the chest, or stomach. As when the head is violently pained, there is also sickness at the heart, or in the stomach ; and as these are indications of entire or total prostration of the frame, so the expression here denotes the perfect desolation which had come over the nation. ^ Faint. Sick, feeble, without vigour ; attended with nausea. Jer. viii. 18; “When I would comfort myself in my sorrow, my heart is faint within me.” Lam. i. 22. When the body is suffering, when severe punishment is inflicted, the effect is to produce languor and faintness at the seat of life. This is the idea here. Their punishment had been so severe for their sins, that the heart was languid and feeble — still keeping up the figure drawn from the human body. 6. From the sole of the foot, etc. Or, as we say, ‘ from head to foot;' C6 ISAIAH. [b. c. 760 . people. The Chaldee paraphrase is, From the lowest of the people even to the princes — all are contumacious and rebellious.’ ' ^ No soundness, Dhn methom^ from onn thdmdniy to be perfect, sound, un- injured. There is no part unaffected; no part that is sound. It is all smitten and sore. But wounds. The precise shade of difference between this and the two following words may not be apparent. Together ^ they mean such wounds and contusions as are inflicted upon man by scourging, or beating him. This mode of punishment was common among the Jews ; as it is in the east at this time. Abarbanel and Kimchi say that the word here rendered wounds — a verbal from to wound, to mutilate — means an open wound, or a cut from which blood flows. ^ Bruises, hhdhhurd. This word means a contusion, or the effect of a blow where the skin is not broken ; such a contusion as to produce a swelling, and livid appear- ance ; or to make it, as we say, black and blue. Putrifying sores. The Hebrew rather means recent^ ox fresh wounds : or rather, perhaps, a running wound, which continues fresh and open ; w^hich cannot be cicatrized, or dried up. The LXX. render it elegantly nrKifiy)] (pheygaU j/ovaUf a swelling, or tumefying wound. The expression is applied usually to inflammations, as of boils, or to the swelling of the tonsils, etc. If They have not been closed. That is, the lips had not been pressed together, to remove the blood from the wound. The meaning is, that nothing had been done towards healing the wound. It was an unhealed, undressed, all-pervading sore. The art of medicine, in the east, consists chiefly in external applications ; accordingly, the pro- phet’s images in this place are all taken from surgery. Sir John Chardin, in his note on Prov. iii. 8, “It shall be health to thy navel, and marrow to thy bones,” observes, that the comparison is taken from the plasters, ointments, oils, and frictions, Vv^hich are made use of in the east, in most maladies. “ In Judea,” says Tavernier, “ they have a certain preparation of oil and melted grease, which they com- monly use for the healing of wounds.” — Lowth, Comp, note on ch. xxxviii. 21. ^ Neither mollified with ointment. Neither made soft^ nor tender, with ointment. Great use was made, in eastern nations, of oil, and various kinds of unguents, in medicine. Hence the good Samaritan is represented as pouring in oil and wine into the wounds of the man that fell among thieves, (Luke x. 34;) and the apostles were directed to anoint with oil those who were sick, James v. 14. Comp. Rev. iii. 18. ^Ointment, Heb., o^7. pg. The oil of olives was used commonly for this purpose. The whole figure in these two verses relates to their being 'punished for their sins. It is taken from the appearance of a man who is severely beaten, or scourged for crime ; wliose wounds had not been dressed ; and who was thus a continued bruise, or sore, from his head to his feet. The cause of this the pro- phet states afterwards, ver. 10, seq. With great skill he first reminds them of what they saw and knew, that they were severely punished ; and then states to them the cause of it. Of the calamities to which the prophet refers they could have no doubt. They were every- where visible in all their cities and towns. On these far-spreading desolations, he fixes the eye distinctly first. Had he begun with the statement of their depravity, they would probably have revolted at it. But being presented with a statement of their sufferings, which they all saw and felt, they were prepared for the statement of the cause. — To find access to the consciences of sinners, and to convince them of CHAPTER I. 67 B. c. 760. J 7 Your country is desolate, *your cities are burned with fire: your land, strangers de- h Deu. 28. 51. YOur it in your presence, and it is desolate, as ^ oyertlirown by strangers. 1 the overthrow of. 7 Tour country is desolate ; Your cities are burnt yitb fire ; Your land — strangers devour it in your presence. And it is desolation, like the overturning produced by enemies. their guilt, it is often necessary to remind them first of the calamities in which they are actually involved ; and then to search for the cause. This passage, therefore, has no reference to their moral character. It relates solely to their punishment. It is often indeed adduced to prove the doctrine of depravity ; but it has no direct reference to it, and it should not be adduced to prove that men are depraved, or applied, referring to the moral condition of man. The account of thct^ character, as the cause of their calamities, is given in vers. 10 — 14. That statement will fully account for the many woes which had come on the nation. 7. Yotcr country is desolate. This is the literal statement of what he had just affirmed by a figure. In this there was much art. The figure (ver. 6) was striking. The resemblance between a man severely beaten, and entirely livid and sore, and a land perfectly desolate, was so impressive as to arrest the attention. This had been threatened as one of the curses which should attend disobedience. Lev. xxvi. 33 ; And I wiU scatter you among the heathen, And will draw out a sword after you : And your land shall be desolate. And your cities v/aste. Comp. vers. 31, 32; Deut. xxviii. 49 — 52. It is not certain, or agreed among expositors, to what time the prophet refers in this passage. Some have supposed that he refers to the time of Ahaz^ and to the calamities which came upon the nation during his reign, 2 Chron. xxviii. 5 — 8. But the probability is, that this refers to the time of TJzziah. See the Ajialysis of the chapter. The reign of IJzziah was indeed prosperous, 2 Chron. xxvi. But it is to be remembered that the land had been ravaged just before, under the reigns of Joash and Amaziah, by the kings of Syria and Israel, 2 Kings xiv. 8 — 14 ; 2 Chron. xxiv., xxv. ; and it is by no means probable that it had recovered in the time of TJzziah. It was lying under the efihct of the former desolation, and not improbably the enemies of the Jews were even then hovering around it, and possibly still in the very midst of it. The kingdom was going to decay, and the reign of TJzziah gave it only a temporary prosperity. H Is desolate, Heb., Is desolation — rran'd shem&md. This is a Hebrew mode of emphatic expression, denoting that the desolation was so universal that the land might be said to be entirely in ruins. II Your land. That is, the fruit, or •productions of the land. Foreigners consume all that it produces, H Strangers, zdrim, from zur, to be alienated, or estranged, ver. 4. It is applied to foreigners, i. e, those who were not- Israelites, Exod. XXX. 33 ; and is often used to denote an enemy, a foe, a bar- barian, Psa. cix. 11 : Let the extortioner catch all that he hath. And let the strangers plunder his labour. 68 ISAIAH. [b. c. 760. 8 And tlie daughter of Zion yard, as a lodge in a garden of is left as * a cottage in a vine- cncnmhers, as a besieged city. I Lam. 2. 6. 8 And the daughter of Zion remams as a shed in a vineyard ; As a hut in a garden of cucumbers ; As a city oppressed by siege. Ezek. xi. 9 ; xxviii. 10 ; xxx. 12 ; Hos. vii. 9 ; viii. 7. The Avord refers here particularly to the Syrians. IT Devour it. Consume its proAusions. H hi your presence. This is a circumstance that greatly heightens the calamity, that they Avere compelled to look on and Avutness the desola- tion, Avithout being able to prevent it. II As overthrown by strangers. oni — from •rjon haphakh^ to turn, to overturn, to destroy as a city, Gen. xix. 21 — 25; Deut. xxix. 22. It refers to the changes Avhich an invading foe produces in a nation, Avhere everything is subverted; Avhere cities are destroyed. Avails are throAvn doAvn, and fields and vineyards laid Avaste. The land Avas as if an inA'ading army had passed through it, and completely OA^erturned eA^erything. Lowth proposes to read this, “as if destroyed by an inundation;” but Avith- out authority. The desolation caused by the raAmges of foreigners, at a time Avhen the nations Avere barbarous, Avas the highest possible image of distress, and the prophet dAvells on it, though Avith some appearance of repetition. 8. And the daughter of Zion. Zion, or Sion, Avas the name of one of the hills on Avhich the city of Jerusalem Avas built. On this hill formerly stood the city of the Jebusites; and Avhen David took it from them he transferred to it his court, and it Avas called the city of David, or the holy hill. It Avms in the southern part of the city. As Zion became the residence of the court, and Avas the most important part of the city, the name was often used to denote the city itself, and is often applied to the whole of Jerusalem. The phrase “daughter of Zion” here means Zion itself, or Jerusalem. The name daughter is given to it by a personification in accordance with a common custom in eastern writers, by which beautiful tOAvns and cities are likened to young females. The name mother is also applied in the same Avay. Perhaps the custom arose from the fact that Avhen a city Avas built, tOAvns and villages would spring up around it — and the first Avould be called the mother-city , (hence the Avord metropolis.) The expres- sion was also employed as an image of beauty, from a fancied re- semblance betAveen a beautiful toAvn and a beautiful and Avell-dressed woman. Thus, Psa. xlv. 13, the phrase daughter of Tyre, means Tyre itself. Psa. cxxxvii. 8, daughter of Babylon, i. e. Babylon. Isa. xxxAui. 22, “ The virgin, the daughter of Zion.” Jer. xlvi, 2; Isa. xxiii. 12 ; Jer. xiv. 17; Numb. xxi. 23, 32 ; (Heb.) Judg. xi. 26. H Is left. rnni:. The Avord here used denotes left as a part or remnant is left — not left entire, or complete, but in a Aveakened or divided state. ^ As a cottage. Literally, a shade, or shelter — kesukka, a temporary habitation erected in vineyards to give shelter to the grape-gatherers, and to those Avho Avere appointed to watch the vineyard to guard it from de- predation. ’ Comp, note, Matt. xxi. 33. The folloAA'ing passage from Mr. Jowett’s “ Christian Researches,” describing Avhat he himself saAV, Avill throAV light on this verse : “Extensive fields of ripe melons and cucumbers adorned the sides of the river, (the Nile.) They greAV in such abundance that the sailors freely helped themselves. Some CHAPTER I. 69 B. c. 760»] guard, however, is placed upon them. Occasionally, but at long and desolate intervals, we may observo a little hut, made of reeds, just capable of containing one man ; being in fact little more than a fence against a north wind. In these I have observed, sometimes, a poor old man, perhaps lame, protecting the property. It exactly illustrates Isa. i. 8.” “ Gardens were often probably unfenced, and formerly, as now, esculent vegetables were planted in some fertile spot in the open field. A custom prevails in Hindostan, as travellers inform us, of planting in the commencement of the rainy season, in the extensive plains, an abundance of melons, cucumbers, gourds, etc. In the centre of the field is an artificial mound with a hut on the top, just large enough to shelter a person from the storm and the heat.” — Bib. Die. A. S. IJ. Such a cottage would be designed only for a temporary habitation. So Jerusalem seemed to be left amidst the surrounding desolation as a temporary abode, soon to be destroyed. ^ As a lodge. The word lodge here properly denotes a place for passing the night; but it means also a temporary abode. It was erected to afford a shelter to those who guarded the enclosure from thieves, or from jackals and small foxes. “The jackal,” says Hasselquist, “is a species of mustela, which is very common in Palestine, especially during the vintage, and often destroys whole vineyards and gardens of cucumbers.” IT A garden of cucumbers. The word cucumbers here x^robably includes everything of the melon kind, as well as the cucumber. They are in great request in that region on account of their cooling qualities, and are produced in great abundance and perfection. These things are particularly mentioned among the luxuries which the Israelites en- joyed in Egypt, and for which they sighed when they W’ere in the wilderness. Numb. xi. 5: “We remember — cucumbers and the 70 ISAIAH. [b. c. 760. 9 Except * tlie Lord of hosts had left Tinto us a yery small remnant, we should haye heen as Sodom, ^ and we should haye heen like unto Gomorrah. k Lam. 3. 22 ; Rom. 9. 29. I Gen. 19. 24. 9 Unless Jehovah of hosts had caused to remain a remnant, We had soon become as Sodom, We had resembled Gomorrah. melons,” etc. The cucumber which is produced in Egypt and Palestine is large — ^usually a foot in length — soft, tender, sweet, and easy of digestion, {Gesenius ;) and being of a cooling nature, was peculiarly delicious in their hot climate. The meaning here is, that Jerusalem seemed to be left as a temporary, lonely habitation, soon to be for- saken and destroyed. ^ As a besieged city. “As a city taken by siege.” — Lowth. “ ‘ So is the delivered city.’ This translation was first proposed by Arnoldi of Marburg. It avoids the incongruity of comparing a city with a city, and requires no altera- tion of the text except a change of the vowel points. According to this translation, the meaning will be, that all things round about the city lay desolate, like the withered vines of a cucumber- garden around the watchman’s hut; in other words, that the city alone stood safe amidst the ruins caused by the enemy, like the hut in a gathered garden of cucumbers.” — Noyes, According to this interpretation, the word netzurd is derived not from tzur,^ to besiege, to press, to straiten; but from ndtzdr., to preserve, keep, defend. Comp. Ezek. vi. 12. The Hebrew will bear this translation; and the con- cinnity of the comparison will thus be preserved. I rather prefer, however, the common interpretation, as being more obviously the sense of the Hebrew, and as being sufficiently in accordance with the design of the prophet. The idea then is, that of a city straitened- by a siege, yet standing as a temporary habitation, while all the country around was lying in ruins. J erusalem, alone preserved amidst the desolation spreading throughout the land, will resemble a temporary lodge in the garden — itself soon to be removed or destroyed. The essential idea, whatever translation is adopted, is that of the solitude, loneliness, and temporary continuance of even Jerusalem, while all around was involved in desolation and ruin. 9. Except^ etc. It is owing entirely to the mercy of God that we are not like Sodom. The prophet traces this not to the goodness of the nation, not to any power or merit of theirs, but solely to the mercy of God. This passage the apostle Paul has used in an argument to establish the doctrine of Divine sovereignty in the salvation of men. See note, Pom. ix. 29. The Lord. Heb., Jehovah. Note, ver. 2. ^ Of hosts. Tzehhaoth — the word sometimes translated Sabaoth^ Rom. ix. 29 ; James v. 4. The word means, literally, armies or military hosts. It is applied, however, to the angels which surround the throne of God, 1 Kings xxii. 19 ; 2 Chron. xviii. 18 ; Psa. ciii. 21 ; and to the stars or constellations that appear to be marshalled in the sky, Jer. xxxiii. 22; Isa. xl. 26. This host^ or the “host of heaven,” was fre- quently an object of idolatrous worship, Deut. iv. 19 ; xvii. 3 ; 2 Kings xvii. 16. God is called Jehovah of hostSy because he is at the head of all these armies, as their leader and commander; he marshals and directs them — as a general does the army under his command. “ This,” says Gesenius, “ is the most common name of God in Isaiah, and in Jeremiah, Zechariah, and Malachi. It represents him as the ruler of the hosts of heaven, i. e. the angels and the stars. Sometimes, but CHAPTER 1. 71 fi. c. 760.] 10 Hear tlie word of tlie Lord, ye rulers of Sodom; give ear unto tlie law of our God, ye people of GomorraL : 11 To wLat purpose tlie multitude of your sacrifices unto m Ps. 50. 8, etc. ; Amos 5. 21, 22. me ? saitli tlie Lord : I am full of the burnt-ofierings of rams, and the fat of fed beasts ; and I delight not in the blood of bul- locks, or of lambs, or of ^ be- goats. 1 great he^goats. 10 Hear the word of Jehovah, princes of Sodom ! Give ear to the law of our God, people of Gomorrah ! 11 For what to me is the multitude of your sacrifices ? saith Jehovah : 1 am satiated with the burnt-ofierings of rams, and the fat of fed beasts ; In the blood of bullocks, and of lambs, and of goats, I have no delight. less frequently, we meet with the appellation Jehovah, God of hosts. Hence some suppose the expression Jehovah of hosts to be elliptical. But it is not a correct assertion that Jehovah, as a proper name, admits of no genitive. But such relations and adjuncts as depend upon the genitive, often depend upon proper names. So in Arabic, one is called Rebiah of the poor in reference to his liability.’" The name is given here, because to save any portion of a nation so wicked implied the exercise of the same power as that by which he controlled the host of heaven. ^ Remnant, A small part — that which is left. It means here, that God had spared a portion of the nation, so that they were not entirely overthrown. IT We should have been as Sodom, etc. This does not refer to the character of the people, but to their destiny. If God had not interposed to save them, they would have been overwhelmed entirely, as Sodom was. Comp. Gen. xix. 24, 25. 10. Hear the word of the Lord. The message of God. Having stated the calamities under which the nation was groaning, the prophet pro- ceeds to address the rulers, and to state the cause of all these woes. IT Ye rulers of Sodom. The incidental mention of Sodom in the pre- vious verse gives occasion for this beautiful transition, and abrupt and spirited address. Their character and destiny were almost like those of Sodom ; and the prophet therefore openly addresses the rulers as being called to preside over a people like those in Sodom. There could have been no more severe or cutting reproof of their wicked- ness than to address them as resembling the people whom God over- tlirew for their enormous crimes. 11. To what purpose. nnb, “What is it to me; or what profit or pleasure can I have in them God here replies to an objec- tion which might be urged by the Jews to the representation which had been made of their guilt. The objection would be, that they were strict in the duties of their religion, and that they even abounded in offering victims of sacrifice. God replies in this and the following verses, that all this would be of no use, and would meet with no acceptance unless it were the offering of the heart. He demanded righteousness ; and without that, all external offerings would be vain. The same sentiment often occurs in the Old Testament. Hath J ehovah as great delight in bmut-ofierings and sacrifices As in obeying the voice of the Lord ^ Behold, to obey is better than sacrifice. And to hearken than the fat of rams. — 1 Sam. xv. 22. To what purpose shall frankincense be brought unto me from Saba ? Or the rich aromatic reed from a far country ? 72 ISAIAH. [u. c. 760, Your burnt-offerings are not acceptable, Kor your sacrifices pleasant unto m^.—Jer. vi. 20. Blaney, For I desired mercy and not sacrifice ; And tbe knowledge of God more than burnt-offerings. — Hosea vi. 6 I hate, I despise your solemn feast days. And I will not smell in your solemn assemblies ; Though ye offer me your burnt- offerings. And your meat-offerings, — I will not accept them ; Neither will I regard the thank-offerings of your fat beasts. Take thou away from me the noise of thy songs ; For I will not hear the melody of thy viols. But let judgment run down- as waters. And righteousness as a mighty stream. — Amos v. 21 — 24. IT Is the multitude. There was no deficiency in the amount of offerings. It was admitted that they complied in this respect with the requirements of the law ; and that they offered an abundance of sacrifices, so numerous as to be called a multitude — it a vast number. Hypocrites abound in outward religious observances just in proportion to their neglect of the spiritual requirements of God’s word. Comp. Matt, xxiii. 23. If Your sacrifices. zlhhhhekhem^ from to slay; especially to slay for sacrifice. The word used here denotes any sacrifice which was made by blood; but is dis- tinguished from the burnt-offering, from the fact that this was not entirely consumed. It is applied to the sin-offering, trespass-offering, thank-offering. The word also stands opposed to the offerings which were made without blood, (rm:’D minhha.) Any offering that con- sisted in an animal that was slain came under this general denomina- tion of sacrifice^ Exod. x. 25; Lev. xvii. 8 ; Numb. xv. 5. If Bur?it~ offerings, oloth^ from dldh, to go up, ascend. It is applied to a sacrifice that was wholly consumed, or made to ascend on an altar. It answers to the Greek dkoKavcrror — holocaust^ that \vliich is entirely consumed. Such offerings abounded among the Hebrews. The burnt- offering was wholly consumed on the altar, excepting the skin and the blood. The blood was sprinkled round the altar, and the other parts of the animal which was slain were laid upon the altar, and entirely burned. See Lev. i. This wns commonly a voluntary offering ; and this shows their zeal to comply with the external forms of religion. ^ I am f all, I am satiated. The word is usually applied to food and drink, denoting satisfaction, or satiety. It is used here with great force, denoting that their offerings had been so numerous and so incessant, that God was satiated with them. It means that he was weary, tired, disgusted with them. Thus in J ob vii. 4: “I am full — — of tossings to and fro unto the dawning of the day.” Prov. xxv. 17 : Withdraw thy foot from thy neighbour’s house, Lest he be weary (Heb. full) of thee, and hate thee. If Fat^ etc. They were required to offer not the lame or the diseased, (Deut. XV. 21; xvii. 1; Lev. xvii. 20; Mai. i. 7, 8;) and God admits here that they had externally complied with this requirement. The fat was burned on the altar. ^ I delight not. That is, I delight not in them when offered without the heart; or I delight not in them in comparison with works of righteousness. See Amos v. 21 — 24 ; Psa. L 9— 13; li. 16— 19. c. 760.1 CHAPTER I. 73 12 When ye come to ‘ appear before me, who hath required this at your hand, to tread my courts ? 13 Bring no more yaiii ohla- 1 be seen, o Luke 11. 42. 2 or, grief. tions : ® incense is an ahomina^ tion unto mo ; the new moons and sabbaths, the calling of as semblies, I cannot away with : it is ^ iniquity, eyen the solemn meeting. 12 When ye come to appear before me, Wlio hath requested this at your hand to tread my com*ts } 13 Bring no more false oblations : Incense ! It is an abomination unto me ; The new moon, and the sabbath, and the calling of the assembly, I cannot endure ; — It is iniquity, even the solemn closing meeting. 12. Whe?i ye come to appear before me. The temple was in Jeru- salem, and was regarded as the habitation^ or dicelling -place ^ of the God of Israel. Particularly the most holy place of the temple was deemed the place of his sacred abode. The Shekinah — from sliakhan, to dweU — the visible symbol of his presence, rested on the cover of the ark; and from this place he was accustomed to commune with his people, and to give responses to their requests. Hence, “to appear before God” — Heb., “to be seen before my face,” >25 for '25 — means to appear in his temple as a worshipper. The phrase occurs in this sense in the following places : Exod. xxxiv. 23, 24; Deut. xxxi. 11; 1 Sam. i. 22; Psa. xlii. 3. H Who hath required this. The Jews were required to appear there to worship God, (Exod, xxiii. 17; Deut. xvi. 16;) but it w'as not required that they should appear with that spirit and temper. A similar sentiment is expressed in Psa. 1. 16. At your hand. Prom you. The emphasis in this expression is to be laid on your. “Who has asked it of youV' It was indeed the duty of the humble, and the sincere, to tread those courts ; but who had required such hypocrites as they were to do it ? God sought the offerings of pure worshippers, not those of the hypocritical and the profane. If To tread my courts. The courts of the temple w'ere the different areas^ or open spaces which surrounded it. None entered the temple itself but the priests. The people worshipped God in the courts assigned them around the temple. In one of those courts was the altar of burnt- offerings ; and the sacrifices were all made there. See notes on Matt. xxi. 12. To tread his courts w'as an expression, therefore, equivalent to worship. To tread the courts of the Lord, here, has the idea of profanation. Who has required you to tread those courts with this hollow% heartless service ? It is often used in the sense of treading down, or trampling on^ 2 Kings vii. 17 — 20 ; Dan. viii. 7 — 10; Isa. Ixiii. 3 — 16. 13. Bring no more. God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which it was done. He desired a better state of mind ; he pre- ferred purit^^ of heart to all this external homage. If Vain. Heb., offering of vanity * — shav. Offerings lYhich were hollow^ false, deceitful, and hypocritical. ^ Oblations. mlnhhdth. This w'ord properly denotes a gift or present of any kind, Gen. xxxii. 13 ; and then especially a present or offering to the Deity, Gen. iv. 3 — 5. It does not denote a bloody offering, but what is iniproperly rendered in the Old VOL. T, E T4 ISAIAH. [b. c. 760. Testament a meat-offering ^ (Ley. ii. 1 ; vi. 14 ; ix, 17) — an offering made of flour or fruits, with oil and frankincense. A small part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt. Lev. ii. 1, 9, 13. The proper translation would have been meal or flour-offering^ rather than meat-offering^ since the word meat with us now denotes animal food only. IT Incense. More frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera, Its leaves were like those of a pear-tree'. It grew around mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dog-days. It was much used in worship, not only by the Jews, but by the heathen. "When burned, it produced an agreeable odour; and hence it is called a sacrifice of sweet smell, an odour acceptable to God. Comp. Phil, iv. 18. That which was burned among the Jews was prepared in a peculiar manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way than that prescribed by the law. See Exod. xxx. 34, etc. Is an abomination. Is hateful, or an object of abhorrence; that is, as it was oflered by them, with hollow service, and with hypocritical hearts. 11 The new moons. On the appearance of the new moon, in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-ofiering, were required to be oflered to God, Numb, x. 10 ; xxviii. 11 — 14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival. Lev. xxiii. 24, 25. The appearance of the new moon was announced by the blowing of silver trumpets, Numb. x. 10. Hence the annual festival was called, sometimes, “the memorial ol the blowing of trumpets.’* The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation ; but persons w^ere stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem ; and when it was discovered the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year ; but it is not improbable that the Jews observed each return of the new moon as such. *ir And sabbaths, shabbath^ from T\W shdbdthf to cease to do anything ; to rest from labour. The words here used are all in the singular number, and should have been rendered “ the new moon, and the sabbath, and the calling of the assembly;” though used in a col- lective sense. The sabbath here refers not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest, Gen. ii. 2, 3; and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness, Lev. xvi. 31 ; xxiii. 24 — 39. *11 The calling of assemblies. The solemn con- vocations or meetings at their festivals and fasts. H I cannot away with, Heb., — I cannot bear, or endure. H It is iniquity. That is, in the way in which it is conducted. This is a strong em- phatic expression. It is not merely evil, and tending to evil ; but it is iniquity itself. There was no mixture of good. 51 Even the solemn meeting. The word which is here used — — comes from the verb dtzar^ which signifies to shut up^ or to close ; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they slmt tip or closed the sacred festivals. Hence that day CHAPTER I. 75 B. c. 760.] 14 Your new moons and your appointed feasts my soul hatetli : they are a trouble unto me ; I am weary to bear 15 And when ^ ye spread forth j? Mic. 3. 4. 14 Your new moons, and your appointed feasts, my soul batetb : They are a burden to me ; I am weary of bearing them. 15 And when ye spread forth your hands, was called f/ie great day of the feast ^ as being a day of peculiar so- lemnity and impressiveness. See note, John vii. 37. Comp. Lev. xxiii. 3 — 36. In the translation of this word, however, there is a great variety in the ancient versions. Yulg., “Your assemblies are iniquitous.’’ LXX., “ Your new moons, and sabbaths, and great day, I cannot endure; fasting and idleness.” Chald. Paraph., “Sacrifice is abominable before me ; and your new moons, and sabbaths, since you will not forsake your sins^ so that your •prayer may he heard in the time of your assembling y Syriac, “ In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that [^. e. sacrifices] which has been obtained by fraud and violence.” The English translation has, however, probably expressed the correct sense of the Hebrew. 14. Your appointed feasts. That is, your assemblies convened on regular set times — moedh^ from ydddh^ to jix^ to appoint. Hengstenberg (Chris, iii. p. 87) has shown that this word is applied in the Scriptures only to the sabbath, passover, pentecost, day of atonement, and feast of tabernacles. Prof. Alexander, in loc. It is applied to those festivals, because they were fixed by law to cer- tain periods of the year. This verse is a very impressive repetition of the former, as if the soul was full of the subject, and disposed to dwell upon it. IT My soul hateth. I hate, Psa. xi. 5. The nouns nepheshf soid^ and rudhh^ spirit, are often used to denote the person himself, and are to be construed as 1. Thus Isa. xxvi. 9 : “ With my soul have I desired thee in the night ; yea, with my spirit within me will I seek thee early;” that is, “I myself seek thee; I myself do desire thee.” So the phrase, “deliver my soul” — — that is, deliver me, Psa. xxii. 20 ; Ixxxiv. 3 ; Ixxxvi. 13, 14 ; that thy sold may hless me, Gen. xxvii. 19 ; his sold shall dwell at ease, Psa. XXV. 13. Comp. Humb. xi. 6 ; Lev. xvi. 29 ; Isa. Iv. 2, 3 ; Job. xvi. 4. So the word spirit: “Thy watchfulness hath preserved my spirit” — — Job. X. 12. Comp. Psa. xxxi. 6; 1 Kings xxi. 5. The expres- sion here is emphatic, denoting cordial hatred ; odi ex animo. They are a trouble, rnto tbrdhh. In Deut. i. 12, this word denotes a burden, . an oppressive load that produces weariness in bearing it. It is a strong . expression, denoting that their acts of hypocrisy and sin had become so numerous, that they became a heavy, oppressive load. *![ I am weary to bear them. This is language which is taken from the act of carrying a burden till a man becomes weary and faint. So, in accord- ance with human conceptions, God represents himself as burdened with their vain oblations and evil conduct. There could be no more impressive statement of the evil effects of sin, than that even Omnb potence was exhausted as with a heavy, oppressive burden. 15. Ye spread forth your hands. This is an expression denoting the act of supplication. When we ask for help, we naturally stretch out 76 ISAIAH. [b. c* 760. your hands, I will hide mine eyes from you; yea, when ye ‘ make many prayers, I will not hear: your hands are full of * blood. 1 rmUtiply prayer. 2 bloods. 16 Wash ? you, make you clean ; put away the evil of your doings from before mine eyes ; cease to do evil ; q Jer. 4, 14. r 1 Pet. 3. 11. I will hide mine eyes from you ; Yea, when ye multiply prayers, I will not hear ; Yom: hands are full of blood ! 16 Wash you ; make you clean ; Put away your evil doings from before mine eyes ; Cease to do evil, our hands, as if to receive it. The expression therefore is equivalent to “when ye pray, or implore mercy.'' Comp. Exod. ix. 29; xvii. 11, 12 ; 1 Kings viii. 22. H I will hide mine eyes., etc. That is, I will not attend to, or regard your supplications. The Chaldee Paraphrase is, “ When your priests expand their hands to pray for you." 4 Your handsy etc. This is given as a reason why he would not hear. The expression full of blood, denotes crime and guilt of a high order — as, in murder, the hands would be dripping in blood, and as the stain on the hands would be proof of guilt. It is probably a figurative expres- sion, not meaning literally that they Avere murderers, but that they were given to rapine and injustice ; to the oppression of the poor, the widow, etc. The sentiment is, that because they indulged in sin, and came, even in their prayers, Avith a determination still to indulge it, God Avould not hear them. The same sentiment is elsewhere ex- pressed. Psa. Ixvi. 18 : “ If I regard iniquity in my heart, the Lord will not hear me." Prov. xxviii. 9 : “He that turneth away his ear from hearing the laAV, eA’en his prayer shall be abomination." Jer. xvi. 10 — 12; Zech. vii. 11, 12; Prov. i. 28, 29. This is the reason Avhy the prayers of sinners are not heard. But the truth is abun- dantly taught in the Scriptures, that if sinners Avill forsake their sins, the greatness of their iniquity is no obstacle to forgiveness, Isa. i. 18 ; Matt. xi. 28 ; Luke xvi. 11 — 24. 16. Wash you. This is, of course, to be understood in a moral sense ; meaning that they should put aw^ay their sins. Sin is repre- sented in the Scriptures as defiling or polluting the soul, (Ezek. xx. 31 ; xxiii. 30 ; Hos. v. 8 ; ix. 4 ;) and the removal of it is represented by the act of washing. Psa. li. 2: “Wash me throughly from mine iniquity, and cleanse me from my sin." Jer. iv. 14 : “ O Jerusalem, wash thine heart from wickedness, that thou mayest be saved." Job ix. 30 ; 1 Cor. vi. 11 ; Heb. x. 22 ; 2 Pet. ii. 22 ; Rev. i. 5 ; vii. 14. It is used here in close connexion Avdth the preAuous Averse, Avhere the prophet says that their hands loere filled xcith blood. He now admonishes them to toash away that blood, Avith the implied understanding, that then their prayers Avould be heard. It is Avorthy of remark also that the prophet directs them to do this themselves. He addresses them as moral agents, and as having ability to do it. This is the uniform manner in Avhich God addresses sinners in the Bible, requiring them to put aAV'ay their sins, and to make themseWes a new heart. Comp. Ezek. xviii. 31, 32. II The evil of xjour doings. This is a Hebraism, to denote your evil domgs. IT From before mine eyes. As God is omniscient^ to put them away from before his eyes, is to put them 1 B. c. 760.] CHAPTER I. 77 17 Learn to do well ; seek ed ; judge tke fatkerless ; plead judgment; * relieve the oppress- for the widow. 1 or, Tighten. 17 Learn to do well; Seek judgment ; relieve the oppressed ; Defend the fatherless ; plead for the widow. away altogether. To pardon or forgive sin, is often expressed by hiding it. Psa. li. 9 : Hide thy face from my sins. IF Cease to do evil. Comp. 1 Pet. iii. 10, 11. The prophet is specify- ing what was necessary in order that their prayers might be heard, and that they might find acceptance wdth God. What he states here is a universal truth. If sinners wish to find acceptance wdth God, they must come renouncing all sin ; resolving to put away every- thing that God hates, however dear it may be to the heart. Comp, Mark ix. 43 — 47. 17. Learn to do well. To learn^ here, is to become accustomed to, to practise it. To do well stands opposed to all kinds of evil. IF Seek judgment. The word judgment — 'CS'CD — here means justice. The direction refers particularly to magistrates, and it is evident that the prophet had them particularly in his view in all this discourse. Exe- cute justice between man and man with impartiality. The word seek — — means, to pursue, to search for, as an object to be gained ; to regard, or care for it, as the main thing. Instead of seeldng gain, and bribes, and public favour, they were to make it an object of in- tense interest to do justice. IF Relieve. Literally, make straight, or right, (margin, righten.') The root ashdr means, to proceed, to walk forward in a direct line ; and bears a relation to n©' ydshdr, to be straight. Hence it often means to be successful, or prosperous — to go straightforward to success. In Piel, which is the form used here, it means, to cause to go straight ; and hence, applied to leaders, judges, and guides, to conduct those under their care in a straight path, and not in the devices and crooked ways of sin. Prov. xxiii. 19 : Hear thou, my son, and be wise. And guide make straight) thine heart in the way. IF The oppressed. Him to whom injustice has been done in regard to his character, person, or property. Compare notes on chap. Iviii. 6. % Judge the fatherless. Do justice to him — vindicate his cause. Take not advantage of his weak and helpless condition — his ignorance and want of experience. This charge was particularly necessary on account of the facilities which the guardians of orphans have to defraud or oppress, without danger of detection or punishment. Orphans have no experience. Parents are their natural protectors ; and, therefore, God especially charged on their guardians to befriend, and do justice to them. Deut. xxiv. 17 : “Thou shalt not pervert the judgment of the stranger, nor of the fatherless, nor take the widow’s raiment to pledge.” IF Plead for. Contend for her rights. Aid her by vindi- cating her cause. She is unable to defend herself; she is liable to oppression ; and her rights may be taken away by the crafty and de- signing. It is remarkable that God so often insists on this in the 78 ISAIAH. B. c. 760. 18 Come now, and let ns reason together, ^ saith the Lord : Though your sins he as scarlet, s ch. 43. 26. they shall he as white as snow; though they he red like crim son, they shall he as wool, t Ps. 51. 7. 18 Come now and let us reason together, saith Jehovah ! Though your sLus be as scarlet, they shall be white as snow; Though they be red as crimson, they shall be like wool. Scriptures, and makes it no small part of religion. Deut. xiv. 29 — xxiv. 17 ; Exod. xxii. 22 : “ Ye shall not afflict any widow, or father- less child.*" The ancient views of piety on this subject are expressed in the language and in the conduct of Job. Thus impiety was said to consist in oppressing the fatherless and widow : They drive away the ass of the fatherless. They take the widow’s ox for a pledge. — Job xxiv. 3. He evil- entr eat eth the barren that beareth not, And doeth not good to the widow. — Ver. 21. Job’s own conduct was an illustration of the elevated and pure viev/s of ancient piety ; "When the ear heard me, then it blessed me ; And when the eye saw me, it gave witness to me ; Because I delivered the poor that cried, — And the fatherless, And him that had none to help him. The blessing of him that was ready to perish came upon me ; And I caused the widow’s heart to leap for joy. — Job xxix. 11 — 13. See also Jer. vii. 6 ; Mai. iii. 5 ; James i. 27. Hence God is himself represented as the vindicator of the rights of the widow and orphan ; A father of the fatherless, — And a judge of the widows. Is God in his holy habitation. — Jsa. Ixviii. 5. Leave thy fatherless children, I will preserve them alive ; And let thy widows trust in me. — Jer, xlix. 11. 18. Come now. This is addressed to the nation of Israel ; and the same exhortation is made to all sinners. It is a solemn act on the part of God, submitting the claims and principles of his government to reason^ on the supposition that men may see the propriety of his service and of his plan. ^ Let us reason together, from not used in Kal, but in Hiphil ; meaning to show,, to prove. Job. xiii. 15 ; Surely I will prove my ways (righteous) before him;” i. e. I will justify my wa)'s before him. Also to correct, reprove, convince. Job xxxii. 12 ; to re- buke, reproach, censure. Job vi. 25 ; to punish. Job v. 17 ; Prov. iii. 12 ; to judge, decide, Isa. xi. 3 ; to do justice, Isa. xi. 4; or to contend. Job xiii. 3 ; xvi. 21 ; xxii. 4. Here it denotes the kind of contention, or argumentation, which occurs in a court of justice, where the parties reciprocally state the grounds of their cause. God had been address- ing magistrates particularly, and commanding them to seek judgment, to relieve the oppressed, to do justice to the orphan and widow ; all of which terms are taken from courts of law. He here continues the language, and addresses them as accustomed to the proceedings of courts, and proposes to submit the case as if on trial. He then proceeds (vers. 18 — 20) to adduce the principles on which he is willing to bestow pardon on them ; and submits the case to them, assured that those principles will commend themselves to their CHAPTEH I. 79 B. c. 760.] reason and sober judgment. ^ Though your sms he as scarlet. The word used here — denotes, properly, a bright red colour, much prized by the ancients. The Arabic verb means to shine; and the name was given to this colour, it is supposed by some, on account of its splendour, or bright appearance. It is mentioned as a merit of Saul, that he clothed the daughters of Israel in scarlet^ 2 Sam. i. 24. Our word scarlet^ denoting a bright red, expresses the colour intended here. This colour was obtained from the eggs of the coccus illcis^ a small insect found on the leaves of the oak in Spain, and in the countries east of the Mediterranean. The cotton cloth was dipped in this colour txoice ; and the word used to express it means also douhle~dyed, from the verb nJO shdna^ to repeat. Prom this douhle-dymg many critics have supposed that the name given to the colour was derived. The interpretation which derives it from the sense of the Arabic word to shine^ however, is the most pro- bable, as there is no evidence that the double-dying was peculiar to this colour. It was a more permanent colour than that which is men- tioned under the word crimson. White is an emblem of innocence. Of course sins would be represented by the opposite. Hence we speak of crimes as hlach^ or deep-dyed^ and of the soul as stained by sin. There is another idea here. This was o.fast or fixed colour. Neither dew, nor rain, nor washing, nor long usage would remove it. Hence it is used to represent the fixedness and permanency of sins in the heart. No human means will wash them out. No effort of man, no external rites, no tears, no sacrifices, no prayers, are of themselves sufficient to take them away. They are deep-fixed in the heart, as the scarlet colour was in the w'eb of cloth, and an almighty power is needful to remove them. Shall he as white as snow. That is, the deep, fixed stain, which no human power could remove, shall be taken away. In other words, sin shall be pardoned, and the soul be made pure. White, in all ages, has been the emblem of innocence or purity. Comp. Psa. Ixviii. 14 ; Eccles. ix. 8 ; Dan. vii. 9 ; Matt. xvii. 2 ; xxviii. 3 ; Pev. i. 14 ; hi. 4, 5 ; iv. 4 ; vii. 9, 13. *11 Though they be red. The idea here is not materially different from that expressed in the former part of the verse. It is the Hebrew poetic form of expressing sub- stantially the same thought in both parts of the sentence. Perhaps., also, it denotes intensity, by being repeated. See Intro. § 8. IT Like crimson, The difference between scarlet and crimson is, that the former denotes a deep red; the latter a deep red slightly tinged with blue. Perhaps this difference, however, is not marked in the original. The purple or crimson colour was obtained commonly from a shell-fish, called murex, or purpura, which abounded chiefly in the sea near Tyre ; and hence the Tyrian dye became so celebrated. That, however, which is designated in this place was obtained not from a shell-fish, but a worm, (Heb. tola,) snail or conchylium — the helix ianthina of Linneeus. This colour was less permanent than the scarlet; was of a bluish cast; and is commonly, in the English Bible, rendered blue. It was employed usually to dye luool, and was used in the construction of the tabernacle, and in the garments of the high priest. It was also in great demand by princes and great men, Judg, viii. 26 ; Luke xvi. 19. The prophet has adverted to the fact that it W'as employed mainly in dying wool, by what he has added, shall he as wool. *11 As wool. That is, as wool tmdyed, or from which the 80 ISAIAH. [B. c. 760. 19 If ye "be willing and obe- dient, ye sball eat the good of the land : 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord “ hath spoken it. u Le. 26. 33. 19 If ye be willing and obedient, Ye shall eat the good of the land. 20 But if ye refuse and rebel, Ye shall be devoured with the sword ; ,For the mouth of Jehovah hath said it. colour is removed. Though your sins appear as deep stained and as per- manent as the fast colour of crimson in wool, yet they shall be removed — as if that stain should be taken away from the wool, and it should be restored to its original whiteness. 19. If ye he willing. If you submit your wills, and become volun- tary in your obedience to my law. ^ And obedient. Heb., If you ■will hear^ i. e. my commands. H Ye shall eat^ etc. That is, tlie land shall yield its increase ; and you shall be saved from pestilence, war, famine, etc. The productions of the soil shall no more be devoured by strangers, ver. 7. Comp, notes on ch. Ixv. 21 — 23. This was in accordance with the promises which God made to their fathers, and the motives to obedience placed before them, which were drawn from the fact that they should possess a land of distinguished fertility, and that obedience should be attended with eminent national prosperity. Such an appeal was adapted to the infancy of society, and to the cir- cumstances of the people. It should be added, however, that with this they connected the idea that God would be their God and pro- tector ; and, of course, the idea that all the blessings resulting from that fact would be theirs. Exod. iii. 8 : “ And I am come dowm to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey.’* Comp. Exod. iii. 17 ; xiii. 5 ; Deut. xxviii. 1 — 9. In accordance with this, the language of promise in the New Testament is that of inheriting the earth, i.e. the land. Note, Matt. V. 5. The expression here means, that if they obeyed God they should be under his patronage, and be prospered. It refers also to ver. 7, where it is said that strangers devoured the land. The promise here is, that if they were obedient this calamity should be removed. 20. But if ye refuse — ye shall he devoured with the sword. Your ene- mies shall come in, and lay waste the land. This prediction was ful- filled, in consequence of their continuing to rebel, when the land was desolated by Nebuchadnezzar, and the nation was carried captive to Babylon. It illustrates a general principle of the Divine government, that if men persevere in rebelling against God they shall be destroyed. The word devour is applied to the sword, as if it were insatiable for destruction. Whatever destroys may be figuratively said to devour. See notes on ch. xxxiv. 5, 6. Comp. Isa. v. 24 ; Lam. ii. 3 ; Ezek. XV. 4 ; Joel ii. 3 ; Rev. xi. 5, where fire is said to devour. % The mouth of the Lord. Jehovah himself. This had been spoken by the mouth of the Lord, and recorded. Lev. xxvi. 33 : — And I will scatter you among the heathen, And will di*aw out a sword after you ; And your land shall be desolate,— And your cities waste. On these points God proposed to reason ; or rather, perhaps, these CHAPTEK I. 8f B. c. 760.] 21 How is tlie faitliful city become an barlot ! it was full of judgment; righteousness lodged X Jer. 2. 20, 21. in it ; but now murderers. 22 Thy silver is become dross, thy wine mixed with water : 21 How is the faithful city become an harlot ! It was full of justice ; Eighteousness abode in it ; Eut now, murderers ! 22 Thy silver has become dross ; Thy wine is mixed with water. principles are regarded as reasonable^ or as commending themselves to men. They are the great principles of the Divine administration, that if men obey God they shall prosper; if not, they shall be punished. They commend themselves to men as just and true ; and they are seen and illustrated everywhere. 21. How is. This is an expression of deploring or lamenting. It indicates that that had occurred which was matter of grief. The prophet had stated the principles of the Divine government; had urged the people to reason with God ; and had affirmed his willingness to pardon. But it was seen that they would not repent. They were so wicked and perverse that there was no hope of their reformation. His mind is full of this subject ; he repeats the charge of their wicked- ness, (vers. 21 — 23,) and states what must he the consequences. H The faithful city, Jerusalem. It is represented here under the image of a wife — once faithful to her husband ; once a devoted and attached partner. Jerusalem was thus once. In former days it was the seat of the pure worship of God ; the place where his praise was cele- brated, and where his people came to offer sincere devotion. In the Scriptures the church is often represented under the image of a wife, to denote the tenderness and sacredness of the union, Hos. ii. 19, 20 ; Isa. Ixii. 5 ; liv. 6 ; Hev. xxi. 9. U An harlot. She has proved to be false, treacherous, unfaithful. The unfaithfulness of the people of God, particularly their idolatry, is often represented under the idea of unfaithfulness to the marriage contract, Jer. iii. 8, 9 ; v. 7 ; xiii. 27 ; xxiii. 14 ; Ezek. xvi. 32 ; xxiii. 37 ; Hos. ii. 2 ; iv. 2. U It was fidl of judgment. It was distinguished for justice and righteousness. H Lodged in it. This is a figurative expression, meaning that it was characterized as a righteous city. The word is from pV lun^ to pass the night, to remain through the night, Gen. xix. 2 ; and then to lodge, to dAvell, Psa. xxv. 13 ; Job xvii. 2 ; xxix. 19. In this place it has the sense of abiding, remaining, continuing permanently, Jeru- salem was the home of justice, where it found protection and safety. H Now murderers. By murderers here are meant probably unjust judges ; men who did not regard the interests of the poor, the widow, and the orphan ; and who therefore, by a strong expression, are characteric:ed as murderers. They had displaced justice from its home ; and had become the permanent inhabitants of the city. Comp, note on ver. 15. 22. Thy silver. The sentiment in this verse, as it is explained by the following, is. Thy princes and people have become corrupt and polluted. Silver is used here to denote what should have been more valuable — virtuous princes. H Dross, This word — — means the icoriw, or baser metal, which is separated from the purer in smelting. E 2 82 ISAIAH. [b. c. 760, 23 Tliy princes are rebellious, find companions of thieves : every one loveth gifts, and followeth after rewards ; they judge not the fatherless, neither doth the cause of the widow come unto them. 24 Therefore saith the Lord, the Loud of hosts, the mighty 23 Thy princes are rebellious, and associates of robbers ; Every one loveth gifts, and seeketh rewards ; To the fatherless he doth not administer justice ; And the cause of the widow cometh not before them. 24 Wherefore saith the Lord, Jehovah of hosts, the mighty One of Israel; It is of little or no value ; and the expression means that the rulers had become debased and corrupt, as if pure silver had been converted wholly to dross. ^ Thy wine. Wine was regarded as the most pure and valuable drink among the ancients. It is used, therefore, to express that -which should have been most valued and esteemed among them — to wit, their rulers. ^ Mixed with water. Diluted, made weak. According to Gesenius, the word rendered mixed — mdhul—As, from brra mdhUX^ the same as mul^ to circumcise ; and- hence, by a figure common with the Arabians, to adulterate or dilute wdne. The word does not occur in this sense elsewhere in the Scriptures, but the connexion evidently requires it to be so understood. Wine mixed with water is that which is weakened, diluted, rendered comparatively useless. So with the rulers and judges. They had lost the strength and purity of their integrity by intermingling those things which tended to weaken and destroy their virtue — pride, the love of gifts, and bribes, etc. Divested of the figure, the passage means that the rulers had become wholly corrupt. 23. Thy princes^ etc. This is an explanation of the previous verse. Princes mean here those attached to the royal family ; those who by rank or office had an influence over the people. ^ Rebellious. Against God. The corruption of a nation commonly begins with the rulers. Companions of thieves. That is, they connive at the doings of rob- bers ; they do not bring them to justice ; they are their accomplices, and are easily bribed to acquit them. Every one loveth gifts. Every magistrate can be bribed. IT Followeth after rewards, rjii This word denotes the act of pursuing after in order to obtain something ; and means here that they made it an object to obtain rewards by selling or betraying justice. They sell justice to the highest bidder. No more distressing condition of a people can be conceived than this, W'here justice could not be secured betAveen man and man, and wffiere the wicked could oppress the poor, the widow, and the orphan as much as they pleased, because they knew they could bribe the judge. ^ They judge not. They do not render justice to, ver. 17. The Chaldee has well expressed the sense of a part of this verse ; “ They say, each one to his neighbour, Eavour me in my judgment, or do me good in it, and I will recompense you in your cause. U The cause of the widoio come unto them. Or, rather, come before them. They would not take up her cause, but rather the cause of those who were es- teemed able to offer a bribe, and from whom a gift might be expected, if a decision were made in their, favour. 24. Therefore saith the Lord., etc. The prophet having stated the guilt of the nation, proceeds to show the consequences of their crimes ; or to foretell what would happen. The name of God is repeated to c. 760.J CHAPTER I. 83 One of Israel; Ah, I will ease ^ 1 me of mine adversaries; and y Deu. 28. 63 ; Eze. 5. 13. | avenge me of mine enemies : Ha ! I will ease me of mine adversaries, And avenge me of mine enemies. attract attention, to fill tlie mind with, awe, and to give emphasis to the solemn sentence which was about to be uttered. IT The Lord, ji“r« . This word properly denotes master, lord, owner, Gen. xxiv. 9 : Lord over his whole house. 1 Kings xvi. 24 : Owner of the hill Samaria. It is applied here to Jehovah, not as a peculiar title, or as one of the names which he assumes to himself, but as owner, proprietor, master, ruler of the nation. The word, when applied to God as one of his peculiar titles, has the form of an ancient plural termination, adonai. The root is probably' pT dhun, to judge, which in ancient times was also closely connected with the idea of ruling. ^ The Lord of hosts. Jehovah — ruling in the hosts of heaven, and therefore able to accomplish his threatenings. Note, ver. 9. *1T The mighty One of Israel. He who had been their defender in the days of their peril ; who had manifested his mighty power in overthrowing their enemies ; and who had shown, therefore, that he was able to inflict vengeance on them. *11 Ah. 'in. This is an expression of threatening. It is that which is used when an affront is offered, and there is a purpose of revenge. See ver. 4. U / loill ease me. This refers to what is said in ver. 14, where God is represented as burdened wdth their crimes. The Hebrew word is, I will be consoled or comforted, i. e. by being delivered from my foes — from in Niphil, to suffer pain, to be grieved ; and hence, to have pity, to show compassion. In Piel, to console or comfort one’s self ; to take revenge. The idea included in the word is that of grief or distress, either in beholding the sufferings of others, or from some injury received from others. Hence in Piel it denotes to obtain relief from that distress, either by aiding the dis- tressed object, or by taking revenge. In both instances the mind, by a law of its nature, finds relief. The passion expends itself on its proper object and the mind is at ease. It is used here in the latter sense. It is an instance where God uses the language which men employ to denote passion, and where they obtain relief by revenge. When applied to God it is to be understood in accordance with his nature, as implying simply that he would punish them. Comp, note on ver. 13. It means that he had been pained and grieved by their crimes ; his patience .had been put to its utmost trial ; and now he would seek relief from this by inflicting due punishment on them. An expression explaining this may be seen in Ezek. v. 13 : ‘‘ Then shall mine anger be accomplished, and I will cause my fury to rest upon them, and 1 will he comforted.*' Also Deut. xxviii. 63: “As the Lord rejoiced over you, to do you good ; so the Lord will rejoice over you, to destroy you.” ^ Mine adversaries. The enemies to his law and government among the rebellious Jews. The expression in this verse is a remarkable instance of God’s adapting himself to our apprehension by using our language. Instances occur often in the Scriptures where language expressive of human passions is applied to God ; and as human language must be employed in revelation it was indispensable. But those expressions are not to. be understood as they are when applit'rl to the passions of men. In God they are 84 ISAIAH. [b. c. 760. 25 And I win turn my hand upon thee, and ^ purely purge away thy dross, and take away all thy tin . 26 And I will restore thy z Mai. 3. 3. 1 according to pureness. judges as at the first, and thy counsellors as at the beginning : afterward thou shalt he called. The city of righteousness, The faithful city. 2o And I will turn my hand towards thee, And wholly refine away thy dross, And take away all thy tm. 26 And I will restore thy judges as at the first. And thy counsellors as at the beginning ; Then thou shalt be called. The city of righteousness. The faithful city. consistent with all that is pure, and glorious, and holy, and should be so understood. The Chaldee renders this verse, “ I will console the city of Jerusalem ; but woe to the impious when I shall be revealed to take vengeance on the enemies of my people.” But this is manifestly a false interpretation ; and shows how reluctant the Jews were to admit the threatenings against themselves. 25. And I will turn my hand wpon thee. This expression is capable of two significations. The hand may be stretched out for two pur- poses, either to inflict punishment or to afford help and protection. The phrase here refers evidently to the latter, to the act of redeeming and restoring his people, vers. 26, 27. The idea may be thus ex- pressed : “I will stretch out my hand to punish my enemies, (ver. 24,) and will turn my hand upon thee for protection and recovery.” IT Purge away. This refers to the process of smelting or purifying metals in the fire. It means, I will remove all the dross which has accumulated, (ver. 22,) and will make the silver pure. This was commonly done by fire ; and the idea is, that he would render his own people pure by those judgments w'hich would destroy his enemies who were intermingled with them. H Purely. The original word here — hahobr — has been commonly understood to mean, according to purity ; i.e. effectually or entirely pure. Thus it is translated by the Septuagint and by the Latin Yulgate. But by the Chaldee it is translated, “ I will purify thee as with the herb horith.” The word may mean lye^ alkali^ or potash^ (Job ix. 30 ;) and it may mean also borax — a substance formed of alkali and boracic acid, much used in purifying metals. The essential idea is, I will make you effectually or entirely pure. U Thy tin. Tin is wdth us a well-known white metal. But the word used here does not mean tin. It denotes the stannum of the ancients ; a metal formed of lead mixed with silver- ore. Here it means, I will take away all the impure metal mixed with thee ; varying the idea but little from the former part of the verse. 26. And I will restore^ etc. That is, I will give you such judges as the nation had in former days — in the times of Moses, Joshua, etc. Most of the charges in this chapter are against the magistrates. The calamities of the nation are traced to their unfaithfulness and corrup- tion, vers. 17 — 23. God now says that he will remove this cause of their calamity, and give them pure magistrates. II Thy counsellors. Thy advisers ; that is, those occupying places of trust and respon- sibility. When this should be the prophet does not gay. The J ewish CHAPTEK I. 85 •5. c. 760.] 27 Zion sliall be redeemed I yerts witb ® rigbteousness. with judgment, and her ^ con- | lov,they that return of her. a 1 Cor. 1.30. 27 Through justice shall Zion be redeemed, And they that return of her through righteousness. commentators suppose that he refers to the time after the return from captivity, and to such men as Zerubbabel, Ezra, and Neliemiah ; and to the times of Hircanus and Herod. Jerome supposes that the times of the Messiah are referred to. It is impossible to determine which is the correct opinion ; though as the Babylonish captivity was the punishment of those national sins which the prophet was denouncing, it is more probable that he refers to the time immediately succeeding that punishment, when the nation would be restored. I am inclined therefore to the opinion, that the prophet had reference solely to the prosperity of the Jewish nation, under a succession of comparatively virtuous princes, after the Babylonish captivity. IT Thoit shalt be called., etc. The principal cause of your wickedness and calamity, ^. e. your unfaithful rulers, being removed and punished, you shall afterwards be distinguished as a city of righteousness. The faithful city. That is, faithful to Jehovah — faithful in keeping his laws, and maintaining the rites of his religion as formerly. Comp. ver. 21. 27. Zion. See note, ver. 8. The word Zion here is used to desig- nate the whole Jewish people to whom the prophet had reference ; that is, the inhabitants of Judah and Jerusalem, ver. 1. IT Shall be redeemed. The word used here — — is employed in two senses in the Scriptures. It implies always the idea of deliverance, as from captivity, danger, punishment, slavery, sin. But this idea occurs (1) sometimes without any reference to a price paid, but simply denoting to deliver, or to set at liberty; and (2) in other instances the price is specified, and then the word occurs under the strict and proper sense of redeem — i. e. to rescue or deliver by a ransom price. Instances of the former general sense occur often ; as e. g. to deliver from slavery, without mention of a price. Deut. vii. 8 : “ The Loud loved you, QXidi redec7ned you out of the house of bondmen.’* See also Jer. xv. 21 ; xxxi. 11. The idea of delivering in anyway from danger occurs often. Job v. 20 : “In famine he shall redeem thee from death, and in war from the power of the sword. 1 Kings i. 29 : “As Jehovah liveth, that hath redeemed my soul out of all distress.” 1 Sam. iv. 9. But the word often occurs in connexion with the mention of XhQ price; and in this sense the words rendered redeem are commonly used in the New Testament. See Exod. xiii.*'13 ; Numb, xviii. 15 — 17 ; comp. Gal. hi. 13 ; 1 Pet. i. 18 ; Bev. v. 9 ; Eph. i. 17 ; Matt. xx. 28 ; 1 Tim. ii. 6. In these last places the blood of Christ or his atoning sacrifice is mentioned as the price or the valuable consideration by which deliver- ance from sin is efiected. Comp, note on ch. xliii. 3. In the case now before us, however, the word is used in the genc7'al sense, to denote that God would rescue and save his people from the calamities and judgments to which they were to be subjected on account of their sins; Though they were to be taken captive for their sins, yet they should again be delivered and restored to their land. The Septuagint evidently so understands it: “Her captivity shall be saved with judgment and with mercy.” The Chaldee Paraphrase renders it in a manner somewhat similar : “But Zion, when judgment shall have been accomplished in her, shall be redeemed ; and they who keep the 86 ISAIAH. [b.c.760. 28 And tlie ^ destruction of tlie transgressors and of tlie sin- ners shall 1)6 ^ together, and they 1 breaking^ c Ps. 125. 5 ; X.uke 12. 45, 4S. that forsake ^ tho Loud shall he consumed. d Zeph. 1. 6. 28 But the crushing of the transgressors and of the sinners shall be together, And they that forsake Jehovah shall be entirely consumed. law shall be returned to it in righteousness.* ^ With judgment. In a righteous, just manner. That is, God shall evince his justice in doing it ; his justice to a peojile to whom so many promises had been made, and his justice in delivering them from long and grievous oppression. All this would be attended with the displays of judg- ment y in effecting their deliverance. This might be evinced (1) in keeping his promises made to their fathers ; (2) in delivering an oppressed people from bondage ; and (3) in the displays of judgment on the nations necessary in accomplishing the deliverance of the Jews. This is the common interpretation. It may he^ however, that the expression docs not refer to the character of God, which is not at all the subject of discourse, but to the character of the people that should be redeemed. Before, the nation was corrupt; after the captivity they would be just. Zion should be redeemed ; and the effect of that redemption would be that the people would be reformed, and holy, and just. This does not refer, properly, to redemption by the Lord Jesus, though it is equally true that that will be accomplished with justice ; ^. e. in entire consistency with the character of a just and holy God. ^ Her converts. This is an unhappy translation. Tlie Hebrew here means simply, “they that return of her,” (margin;) that is, those who return from captivity. It is implied that all would not return — which was true — but those who did return would come back in righteousness. With righteousness. This refers to the character of those who shall return. The prediction is, that the character of the nation would be reformed, (ver. 26 ;) that it would be done by means of this very captivity ; and that they who returned would come back v/ith a different character from the nation at the time that Isaiah wrote. They w^ould be a reformed, righteous people. The character of the nation was greatly improved after the captivity. Their propensity to idolatry, in a particular manner, was effectually re- strained ; and probably the character of the people after the captivity, for morals and religion, was not inferior to the best periods of their history before. ^ 28. And the destruction. Heb., — the hreakingy or crushingy i. e. the punishment which v/as about to come upon them. Com^p. Lam. ii. 11; hi. 47; Prov. xvi. 18. Of the transgressors. RevolterSy or those that rebel against God. And of the simiers. Of all the sinners in the nation, of all kinds and degrees. ^ Together. At the same time with the redemption of Zion. Shall he consumed, 'h'j^y from kaluy to be completed, or finished; to be consumed, wasted avv^ay; to vanish, or disappear. It denotes complete and entire extinction ; or the completing of anything. It is applied to a cloud of smoke, that entirely dissolves and disappears : As the cloud is consumed and vanisheth away; So he that goeth down to the grave shall come up no more. — Joh vii. 9. B. c. 760.] CHAPTER I. 87 29 For they shall "be asLamed for tlie gardens that ye have of the oaks which ye have de- chosen, sired, and ye shall he confounded 29 For they shall be ashamed of the terebinth groves which ye have desired, Ye shall blush for the gardens which ye have chosen. But the wicked shall perish, And the enemies of the Lord shall be as the fat of lambs ; They shall consume, Into smoke shall they consume away. — jPm. xxxvii. 20. It is applied to time, as vanishing and disappearing. Job vii. 6 ; and to the destruction or perishing of men, Jer. xvi. 4; Ezek. v. 13. The idea is that of complete and entire consumption and destruction, so that none shall be left. Applied to future punishment, it means that the destruction of sinners shall be total and complete. There shall be no sinner who shall not be destroyed ; and there shall be none destroyed whose destruction shall not be entire and total. The expression here refers to the heavy calamities which were about to come upon the guilty nation ; but it is as descriptive of the future punishment that shall come upon the wicked. 29. For they shall he ashamed. That is, when they see the punish- ment that theh idolatry has brought upon them, they shall be ashamed of the folly and degradation of their worship. Moreover, the gods in which they trusted shall yield them no protection, and shall leave them to the disgrace and confusion of being forsaken and abandoned. *11 Of the oaks. Groves, in ancient times, were the favourite places of idolatrous worship. In the city of Rome, there were thirty-two groves consecrated to the gods. Those were commonly selected which were on hills or high places ; and they were usually furnished with temples, altars, and all the implements of idolatrous worship. Different kinds of groves were selected for this purpose, by different people. The Druids of the ancient Celtic nations in Gaul, Britain, and Germany, offered their worship in groves of oak : hence the name Druid, derived from drus, an oak. Frequent mention is made in the Scriptures of groveo and high places, and the Jews were forbidden to erect them: Deut. i'vi. 21 ; 1 Kings xvi. 23 ; 2 Kings xvi. 4 ; Ezek. vi. 13 ; xvi. 16, 39 ; Exod. xxxiv. 13 ; Judg. hi. 7 ; 1 Kings xviii. 19 ; Isa. xvii. 8 ; Mic. V. 14. When, therefore, it is said here that they should be ashamed of the oaks, it means that they should be ashamed of their idolatrous worship, to which they were much addicted, and into which, under their wicked kings, they easily fell. Their calamities were coming upon them mainly for this idolatry. — It is not certainly known what species of tree is intended by the word translated oaks. The liXX. have rendered it by the word idols— airb ruy eibwKoiV avrd>v. The Chaldee, “Ye shall be confounded by the groves of idols. The Syriac version also has idols. Most critics concur in supposing that it means not the oak, but the terebinth or turpentine tree — a species of fir. This tree is the pistacea terebinthus of Linnaeus, or the common turpentine tree, whose rosin or juice is the Chian or Cyprus turpen- tine, used in medicine. The tree grows to a great age, and is common in Palestine. The terebinth — now called in Palestine the butm-tree — “ is not an evergreen, as is often represented ; but its small, feathered, lancet-shaped leaves fall in the autumn, and are reneAved in the spring. The flowers are small, and are followed by small oval berries, 88 ISAIAH. c. 700. hanging in clusters from two to five inches long, resembling much the clusters of the vine when the grapes are just set. From incisions in the trunlc there is said to flow a sort of transparent balsam, constitut- ing a very pure and fine species of turpentine, with an agreeable odour like citron or jessamine, and a mild taste, and hardening gradually into a transparent gum. The tree is found also in Asia Minor, Greece, Italy, the south of France, and in the north of Africa, and is described as not usually rising to the height of more than twenty feet.** — Kobinson’s Bib. Research. III. 15, 16. It produces the nuts called the pistachio nuts. They have a pleasant, unctuous taste, resembling that of almonds, and they yield in abundance a sweet and pleasant oil. The best Venice turpentine, which, when it can be obtained pure, is superior to all the rest of its kind, is the produce of this tree. The following cut will give an idea of the appearance of the terebinth ; The Hebrew word elim, from el, or more commonly i/a, seems to be used sometimes as the Greek Bpvs is, to denote any xarge tree, whether evergreen or not ; and especially any large tree, or cluster of trees, where the worship of idols was celebrated. H Which ye have desired. The Jews, until the captivity at Babylon, as all their history shows, easily relapsed into idolatry. The meaning of the prophet is, that the punishment at Babylon would be so long and so severe as to make them ashamed of this, and turn them from it. H Shall be con- founded. Another word meaning to be ashamed. H For the gardens. The places planted with trees, etc., in Avhich idolatrous worship was practised. “In the language of the Hebrews, every place where plants and trees were cultivated with greater care than in the open field was called a garden. The idea of such an inclosure was certainly borrvowed from the garden of Eden, which the bountiful Creator TURPENTINE TREE, {pistachia tcrcbinthus'). CHAPTER I. 89 B. c. 760.] 30 For ye sliall be as an oak whose leaf fade til, and as a gar- den that liatb no water. 31 And tlie strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall c[uench them. 30 For ye shall be as a terebinth-tree whose leaf fadeth, And as a garden which hath no water. 31 And the strong shall become tow, And his work as a spark of fire, And both shall burn together. And none shall quench them. planted for the reception of his favourite creature. The garden of Hesperides, in eastern fables, was protected by an enormous serpent ; and the gardens of Adonis, among the Greeks, may be traced to the same origin ; for the terms horti Adonides^ the gardens of Adonis, were used by the ancients to signify gardens of pleasure, which corresponds ivith the name of paradise, or the garden of Eden, as horti Adonis answers to the garden of the Lord. Besides, the gardens of primitive nations were commonly, if not in every instance, devoted to religious purposes. In these shady retreats were celebrated, for a long suc- cession of ages, the rites of pagan superstition.'* — Paxton, These groves or gardens were furnished with the temple of the god that ^vas worshipped, and with altars, and with everything necessary for this species of worship. They were usually, also, made as shady and dark as possible, to inspire the worshippers with religious awe and rever- ence on their entrance. Comp, note on ch. Ixvi. 17. 30. For 2/e, etc. The mention of the t7'ee in the previous verse gives the prophet occasion for the beautiful image in this. They had desired the oak, and they should be like it. That, when the frost came, was divested of its beauty, and its leaves faded and fell ; so should their beauty, and privileges, and happiness, as a people, fade away at the anger of God. H A garden that hath no water. That is therefore withered and parched up ; where nothing would flourish, but where all would be desolation — a most striking image of the approaching desolation of the Jewish nation. In eastern countries this image 'would be more striking than with us. In those hot regions, a con- stant supply of water is necessary for the cultivation, and even for the very existence and preservation of a garden. Should it want water for a few days, everything in it would be burned up Avith heat, and totally destroyed. In all gardens, therefore, in those regions, there must be a constant supply of Avater, either from some neighbouring river, or from some fountain or reservoir Avithin it. To secure such a fountain! became an object of indispensable importance, not only for the coolness and pleasantness of the garden, but for the very existence of the vegetation. Dr. Russell, in his Natural History of Aleppo, says that “ all the gardens of Aleppo are on the banks of the river that runs by that city or on the sides of the rill that supplies their aqueduct and all the rest of the country he represents as perfectly burned up in the summer months, the gardens only retaining their verdure on account of the moistness of their situation. 31. And the strong. Those Avho have been thought to be strong, on Avhom the people relied for protection and defence — their rulers, princes, and the commanders of their armies. H As toio. The coarse or broken part of flax or hemp. It means here that Avhich shall be 90 ISAIA'H. [b. c. 760. . easily and quickly kindled, and rapidly consumed. As tow burns and is destroyed at the touch of fire, so shall the rulers of the people be consumed by the approaching calamities. IT And the maker of it. This is an unhappy translation. The word iVs may he indeed a par- ticiple, and be rendered “ its maker but it is more commonly a noun^ and means his work or his action. This is its plain meaning here. So the Latin Vulgate, the Septuagint, and the Chaldee. It means, that as a spark enkindles tow, so the xoorks or deeds of a wicked nation shall be the occasion or cause of their destruction. The ambition of one man is the cause of his ruin ; the sensuality of a second is the cause of his ; the avarice of a third is the cause of his. These pas- sions, insatiable and ungratified, shall be the occasion of the deep and eternal sorrows of hell. So it means here, that the crimes and hypo- crisy of the nation would be the real cause of all the calamities that would come upon them as a people. Shall both hum together. The spark and the fiame from the kindled fiax mingle, and make one fire. So the people and their works would be enkindled and destroyed together. They would burn so rapidly that nothing could extinguish them. The meaning is, that the nation would be punished ; and that all their works of idolatry and monuments of sin would be the occa- sion of their punishment, and would perish at the same time. The •principle involved in this passage teaches us the following things (1.) That the wicked, however mighty, shall be destroyed. (2.) That their works will be the cause of their ruin — a cause necessarily leading to it. (3.) That the works of the wicked — all that they do and all on which they depend — shall be destroyed. (4. ) That this destruc- tion shall be final. Nothing shall stay the fiame. No tears of peni- tence, no power of men or devils, shall put out the fires which the works of the wicked shall enkindle. ANALYSIS OF CHAPTEKS II., IH., lY. The prophecy in this and the two following chapters constitute one continued discourse. At Avhat time it was dehvered is not known, and cannot be ascer- tained by the prophecy itself. Bishop Lowth supposes that it was in the time of iotham or Uzziah, and this opinion is probably correct ; for it is to be presumed that, in collecting the prophecies, those would be placed first which were first delivered. Besides, the prophecy relates to a time of pros- perity, when the fruits of commerce abounded, and did much to corrupt the people, (see ch. ii. 7, 16, 20; iii. 18—23;) and this accords best %vith the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon ; others to the times of the Messiah. The description in ch. ii. 2 — 4, and iv. 5, 6, cannot easily be referred to any other times than tliose of the Messiah. The main scope of the prophecy is to denounce the crimes which prevailed in the time when it was dehvered ; to threaten certain punishment for those crimes ; and to assm'e the nation that there would be happier times vrhen those crimes should have received then appropriate punishment, and when the nation should be reformed. The prophecy has relation solely to the kingdom of Judah, ch. ii. 1. The prophet opens the prophecy (ch. ii. 2) by a brief but strildng statement of the happy period when the Messiah should' come, and the happy infiuence of his advent, ch. ii. 2 — 4. It would seem, in looking at the entire prophecy, as if he had been contemplating the sins of CHAPTER II. 9 B. c. 760 .] the nation which then abounded, until Ms heart was sickened, and he in- voluntarily cast his mind forward to brighter and happier days, when these things should cease, and the Messiah should reign in his glory. See Intro- duction, § 7. The future times of the Messiah he exMbits, by showmg (ch. ii. 2) that the benefits of the true religion would be extended to all people, and would be so conspicuous as to attract their attention — as if the temple, the plade of the worship of the true God, should be made conspicuous in the sight of all nations. It would excite a deep interest, and a spirit of earnest inquiry everywhere, ver. 3 ; and the effect of Ms reign would be to put an end to wars, and to introduce ultimately umversal peace, ver. 4. In view of that, the prophet (ver. 5) exhorts all the people to turn from their sins, and to walk in the light of Jehovah. TMs leads Mm to a statement of the, crimes wMch he would seem to have been contemplating, and the punish- ment wMch must follow from their prevalence. The statement of the crimes and their pumshment is somewhat intermingled ; but they may be exMbited so as to be contemplated separately and distinctly. Chimes. Punishments. God would so judge them as to pro- duce uMversal consternation, ver. 10 . He would humble their pride, and bring them low, vers. 11, 12. He would smite and destroy all their wealth, and the sources of national corruption and depravity, vers. 13—17. He would entirely destroy the idols, ver. 13. He would produce universal terror and alarm, vers. 19 — 21. In view of these heavy judgments, the prophet calls on the people (ver. 22) to cease to trust in men, since all were mortal and unworthy of their confidence. In CHAPTER III. the description of the pumshment of the nation is continued, (vers. 1 — 15,) intermingled Avith the account of their sins. There would be calamity, the removal of the means of support, and the removal of the men in whom the nation had reposed confidence, vers. 1 — 4. There would be oppression, and a violation and disregard of all the proper laws of social life, ver. 5. There would be a state of anarchy and calamity, so that no one would be willing to be a leader, or undertake to remove the difficulties of the nation, or hold an office of trust, vers. 6, 7. Jerusalem would be ruined, ver. 8. The cause of this was pride and hypocrisy, vers. 8, 9. The prophet states the principles of the Divine admmistration — that it should be well with the righteous, but iU with the wicked, vers. 12 — 15. The rulers of the nation were corrupt and oppressive, vers. 12 — 15. The chapter closes (vers. 16 — 26) with a grapMc description of the gaiety, pride, and folly of the female part of the Jewish community ; and with the assurance that they would be involved in the calamities which were coming upon the nation. Chapter rv. is a continuation of the same prophecy. It contains the fol- lowing parts : — 1. A statement of the general calamity of the nation, indicated by the fact that the men would be destroyed ; and that the women would apply to the few that remained that they might be called by their name, andTheir re- proach be taken away, ver. 1. 2. At that future time there would be a looking to the Messiah ; a feeling that God only could interpose and save them ; and a high estimate placed on Forsaking Jehovah; Patronage of soothsayers ; Alliance with strangers, ver. 6. Accumulation of treasures ; Preparation of Avar-chariots, ver. 7 ; Universal and debasing idolatry, vers. 8, 9. 92 ISAIAH. CHAPTER II. ^"'HE word that Isaiali the son of Amoz saw concerning J udah and J erusalem. [b. c. 760. 2 And ^ it shall come to pass in the last days, that the moun- tain of the Lord^s house shall « Mic. 4. 1, etc. Vision II. — Ch. ii.— iv. INSCRIPTION. 1 The word which Isaiah the son op Amoz saw concerning Judah AND Jerusalem. 2 It shall come to pass in the future times, The mountain of the house of Jehovah shall be established on the top of the moimtains, the “Branch of Jehovah,” the Messiah, to whom alone they could look for deliverance, ver. 2. 3. The people would turn to God, and there would be a reformation from their national sins, vers. 3, 4. The judgments of Jehovah would be effectual to the removal of the peculiar crimes which the prophet had denounced, and the nation would become holy. God would, in that future time, become the protector of his people ; and the symbols of his presence and protection would be manifest everywhere in the midst of them, vers. 5, 6. It is evident, therefore, that this prophecy was uttered when the nation was proud, haughty, and hypocritical; wlien they had been successfully engaged in commerce, and when the means of luxury abounded ; when the national pride and vanity were manifested in dress, and luxur}", and in the oppressive acts of the rulers ; when general disorder and anarchy prevailed ; and when a part of the nation at least was idolatrous. The entire prophecy may be regarded as a condemnation of these sins, and a solemn declaration that for these sins, wherever they prevail, the judgments of God will be poured out on a people , The prophecy also contemplates happier and purer times ; and contains the assurance that the series of judgments which God would bring on a guilty people would ultimately have the effect to purify them ; and that all these crimes and calamities would be succeeded by the pure and peaceful reign of the Messiah. It is in accordance with the manner of Isaiah, when he surveys existing crimes ; when he sees the degradation of his countrymen, and is deeply distressed ; when he portrays the judgments that must certainly come upon them ; and when, as if sickened with the contemplation of their crimes and calamities, his mind seeks repose in the contemplation of the purer and happier period when the Messiah should reign, and peace, prosperity, and purity should prevail. 1. The xoord. This indicates that this is the commencement of a new prophecy. It has no immediate connexion with, the preceding. It was delivered, doubtless, at a different time, and with reference to a different class of events. In the previous chapter the term vision is used, (ver. 1 ;) but the meaning is substantially the same. The term wordf ddhdr^ denotes a command^ a promise^ a doctrine^ an oracle^ a revela, tion^ a message^ a thing ^ etc. It means here, that Isaiah fore- saw certain future events or things that w’ould happen in regard to Judah and Jerusalem. ^ Judah^ etc. See notes, ch. i. 1. 2. In the last days. bedhhdrith hdyydnum. In the after days ; in the futurity of days ; i. e. in the time to come. This is an expression that often occurs in the Old Testament. It does not of itself refer to any 2^cirticidar period, and especially not, as our trans- lation would seem to indicate, to the end of the w'orld. The expres- sion properly denotes only f uture time in general. But the prophets B. c. 760.] *be ‘ establislied in tlie top of tbe mountains; and shall be exalted 1 or, prepared. 98 aboye the lulls ; and all / nations shall flow unto it. /Ps. 2. 8. CHAPTER II. And shall be exalted above the hills, And all nations shall flow unto it. were accustomed to concentrate all their hopes on the coming of the Messiah. Tliey saw his advent as giving character, and sublimity, and happiness to all coming times. Hence the expression came to denote, by woj' of eminence, the times of the Messiah, and is fre- quently used in the New Testament, as well as the Old, to designate those times. See Acts ii. 17. Comp. Joel ii. 28 ; Heb. i. 2 ; 1 Pet. i. 5, 20; 1 John ii. 18; Gen. xlix. 1 ; Micah iv. 1 ; Deut. iv. 30; Jer. xlviii. 47 ; Dan. ii. 28. The expressions which follow are figurative, and cannot 'well be interpreted as relating to any other events than the times of the Messiah. They refer to that future period, then remote, which would constitute the last dispensation of things in this world — the last time — the period, however long it might be, in which the affairs of the world would be closed. The patriarchal times had passed away ; the dispensation under the Mosaic economy would pass away ; the times of the Messiah would be the last times, or the last dispen- sation, under which the affairs of the world w^ould be consummated. Thus the phrase is evidently used in the New Testament, as denoting the last time, though without implying that that time would be short. It might be longer than all the previous periods put together, but it would be the last economy ; and under that economy, or in that time, the world would be destroyed, Christ would come to judgment, the dead would be raised, and the affairs of the Avorld would be wound up. The apostles, by the use of this phrase, never intimate that the time would be short, or that the day of judgment was near ; but only that in that time the great events of the world’s history would be consummated and closed. Comp. 2 Thess. ii. 1 — 5. This prophecy occurs in Micah (ch. iv. 1 — 5) with scarcely any variation. It is not known whether Isaiah made use of Micah, or Micah of Isaiah, or both of an older and well-known prophecy. Hengstenberg (Christ, i. pp. 289, 290) supposes that Isaiah copied from Micah, and suggests the following reasons : (1.) The prediction of Isaiah is disconnected with what goes before, and yet begins with the copulative Yav \ and. In Micah, on the contrary, it is connected with what precedes and follows. (2.) In the discourses of the prophets the promise usually follows the threatening. This order is observed by Micah; in Isaiah, on the contrary, the promise contained in the passage precedes the threat- ening, and another promise follows. Many of the older theologians supposed that the passages were communicated alike by the Holy Spirit to both WTiters. But there is no improbability in supposing that Isaiah may have availed himself of language used by Micah in describing the same event. ^ The mountain of the Lord’s house. The temple was built on mount Moriah, which was hence called the mountain of the Lord’s house. The temple, or the mountain on which it w'as reared, w’ould be the object which would express the public wor- ship of the true God. And hence, to say that that should be elevated higher than all other hills or mountains, means that the worship of the true God would become an object so conspicuous as to be seen by all nations ; and so conspicuous that all nations would forsake other 94 ISAIAH. 3 And many people shall go and say, Come s ye^ and let ns go up to the mountain of the Lord, to the house of the God of Jacob : and he will teach us g Jer. 31. 6; 50. 5 ; Zech. 8. 21, 23. [b. C. 760. of his ways, and we will walk in his paths : for out of Zion shall go forth the law, and the word of the Lord from Jeru- salem. h Luke 24. 47. 3 And many people shall go and say, Come ye, and let ns go up to the mountain of Jehoyaii, To the house of the God of Jacob, And he will teach us of his ways. And we will walk in his paths.^’ Por from Zion shall go forth the law. And the word of Jehovah from Jerusalem. objects and places of worship, being attracted by the glory of the worship of the true God. Shall he established. Shall be fixed, ren- dered permanent. *ll In the top of the mountains. To be in the top of the mountains, would be to be conspicuous^ or seen from afar. In other words, the true religion would be made known to all people. ^ Shall flow unto it. This is a figurative expression, denoting that they would be converted to the true religion. It indicates that they would come in multitudes, like the flowing of a mighty river. The idea of the flowing of the nations, or of the movement of many people towards an object like a broad stream, is one that is very grand and sublime. Comp. Psa. Ixv. 7. This cannot be understood of any period previous to the establishment of the gospel. At no time of the Jewish history did any events occur that would be a complete fulfilment of this prophecy. The expressions evidently refer to that period elsewhere often predicted by this prophet, (Isa. xi. 10 ; xlii. 1, 6 ; xlix. 22 ; liv. 3 ; lx. 3, 5, 10 ; Ixii. 2 ; Ixvi. 12, 19,) when the Gentiles would be brought to the knowledge of the true religion. In Isa. Ixvi. 12, there occurs a passage remarkably similar, and which may serve to explain this : Behold I will extend peace to her [to Zion] as a river; And the glory of the Gentiles like a flowing stream. Tinder the Messiah, through the preaching of the apostles and by the spread of the gospel, this prophecy was to receive its full accom- plishment. 3. And many people shall go. This denotes a prevalent desire to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to seek God — as if they were satisfied of the folly and danger of their w^ays, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods, and remained without any religion, as if waiting for the message of life. Thus, too, the heathen not unfrequently come from a considerable distance to missionary stations to be in- structed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in wdiich Christianity is to be spread. God, who has all power over human hearts, may excite the heathen to anxious inquiry ; may show them the folly of their religion ; and may lead them to this preparation to embrace the gospel, and this disposition to go and seek it. He has access to all men. By a secret influence on the understanding, the heart, and the conscience of the heathen, he CHAPTER II. 95 B. c. 760.] can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favour of their long-established systems ; can break down the barriers between them and Christians ; and can dispose them to receive -with joy the messengers of salvation. He can raise up, among the heathen themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such re- markable preparation among the nations ; by a secret, silent, but most mighty influence from God on the heathen generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send everywhere the light of life. ^ He will teach ^is of his ways. He will make us acquainted with his will, and with the doctrines of the true religion. ®[f For out of Zion. These are the words of the prophet, not of the people. The prophet declares that the law would go from Zion ; that is, Zion would be the centre from which it would be spread abroad. See note, ch. i. 8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread from Jerusalem. Hence the Messiah commanded his disciples to tarry “in Jerusalem until they should be endued with power from on high,’’ Lulie xxiv. 49. Hence also he said that re- pentance and remission of sins should “be preached among all nations, beginning at Jerusalem f Luke xxiv. 47 — perhaps referring to this very passage in Isaiah. ^ The law. This is put here for the doctrines of the true religion in general. The law or will of God under the reign of the Messiah w'ould proceed from Zion. The word of the Lord. The message of his mercy to mankind ; that which he has spoken respecting the salvation of men. The truth which is here taught is, that Zion or the church is the source of religious truth, and the centre of religious influence in the icorld. This is true in the fol- lowing respects : (1.) Zion was the source of religious truth to the ancient w'orld. Knowledge was gained by travel ; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by intercourse with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind. (2.) The church is now the centre of religious truth to the world around it. (a) The world by its philo- sophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salva- tion. (5) The most crude, unsettled, coBtradictory, and vague opinions on religion, prevail in this community called *^the world.’* {c) If in this community there are any opinions that are true and valuable, they can in most instances be traced to the church. They are owing to the influence of the pulpit, or to an early training in the Bible, or to early teaching in the sabbath-school, or to the instructions of a pious parenc, or to the general influence which Christianity exerts on the community. (3.) The church holds the power of reformation in her hands, every cause of moral advancing or retarding as she enters into the work, or as she withdraws from it. (4.) The heathen world is dependent on the church for the knowledge of the true religion. There are no systems of truth that start up on a pagan soil. There is no elastic energy in a heathen mind. There is no recuperative power to bring it back to God. There is no advance made toward the truth 96 ISAIAH. 4 And lie shall judge among the nations, and shall rebuke many people ; and they ‘ shall beat their swords into plow- shares, and their sj)ears into [b» c. 760. * pruning-hooks : nation shall not lift up sword against nation, neither shall they learn war any more. i Ps. 46. 9 ; IIos. 2. 18. 1 or, scythes. 4 And be shall be a judge among the nations ; And shall produce conviction among many people ; And they shall beat their swords into plowshares ; And their spears into pruninghooks : Nation shall not lift up the sword agaiast nation ; Neither shall they learn war any more. in any heathen community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks ; they bow down before worse-looking idols ; they enter less elegant and more polluted temples. The idols of the heathen are not constructed with half the skill and taste evinced two thousand years ago ; nor are their temples built with such exquisite art. No idol of the heathen world now can compare with the statue of Minerva at Athens ; no temple can be likened to the Parthenon ; no sentiment of heathenism in China, India, or Africa, can be compared with the views of the sages of Greece. The heathen world is becoming w'orse and worse, and if ever brought to better views, it must be by 2 ^ foreign influence ; and that influence will not go forth from philosophy or science, but from the church. If light is ever spread, it is to go forth from Zion ; and the world is dependent on the church for any just knowledge of God and of the way to life. The “ law is to go forth from Zion;” and the question whether the millions of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light Avhich has arisen on her. 4. And he shall judge. Or he shall exercise the office of a judge, or -umpire. This literally refers to the God of Jacob, (ver. 3,) though it is clear that the meaning is, that he will do it by the Messiah, or under his reign. One office of a judge is to decide controversies ; to put an end to litigations, and thus to promote peace. The comiexion shows that this is the meaning here. Nations that are contending shall be brought to peace by the influence of the reign of the Messiah, and shall beat their swords into ploughshares. In other words, the influence of the reign of the Messiah shall put a period to wars, and reduce contending nations to peace. ^ And shall rebuke. Shall re~ prove them for their contentions and strifes. Shall work conviction in many peoples. — Loivth. He shall be a judge of the nations, And an umpire of many kingdoms. — Noyes. He shall show them the evil of war ; and, by reproving them for those wicked passions which cause wars, shall promote universal peace. This the gospel everywhere does ; and the tendency of it, if obeyed, would be to produce universal peace. In accordance -with predictions like these, the Messiah is called the Prince of peace, Isa. ix. 6 ; and it is said that of his peace there shall be no end, Isa. ix. 7. ^ Aiid^ they shall heat, etc. They shall change the arts of war to those of CHAPTER It. 97 B. c. 760.] peace ; or they shall abandon the pursuits of war for the mild and useful arts of husbandry. Comp. Psa. xlvi. 9 ; Hos. ii. 20. A similar prophecy is found in Zech. ix. 10. The following extracts may serve to illustrate this passage : “ The Syrian plough, which was probably used in all the regions around, is a very shnple frame, and commonly so light that a man of moderate strength might carry it in one hand". Volney states that in Syria it is often nothing else than the branch of a tree, cut below a bifurcation, and used without wheels. The plough- share is a piece of iron, broad but not large, which tips the end of the shaft. So much does it resemble the short sword used by the ancient warriors, that it may, with very little trouble, be converted into that deadly weapon ; and when the work of destruction is over, reduced again to its former shape, and applied to the purposes of agriculture.” ^ Their spears. Spears were much used in war. They W'ere made of wood, with a sharpened piece of iron or other metal attached to the end. The pruning-hook, made for cutting the limbs of vines or trees, is, in like manner, a long piece of wood with a crooked knife attached to it. Hence it was easy to convert the one into the other. U Pruning -hooks. Hooks or long knives for trimming vines. The word here, however, means anything employed in reaping or moicing^ a sickle, or a scythe, or any instrument to cut loith^ as well as a pruning-hook. These figures, as images of peace, are often used by the prophets. Micah (iv. 4) has added to this description of peace in Isaiah the following ; Tut they shall sit — Every man under his vine, And under Ms fig-tree ; — And none shall make them afraid : For the mouth of Jehovah hath spoken it. Joel (hi. 10) has reversed the figure, and applied it to war prevailing ever peace : Teat your ploughshares ii\to swords ; And your pruninghooks into spears. The same emblems to represent peace, which are here used by Isaiah, also occur in heathen poets. Thus Martial, Epigr. xiv. 34 ; Falex et ense. Pax me certa duels placidos conflavit in usus, Agricolee nunc sum, militis ante fui. So Yirgil, Georg. 1, 507 : Squalent abductis arva colotus, Et curvee rigidum falces conflantur in enseKU So also Ovid, Fast. 1, 699 : Sarcula cessabunt, versiqiie in pila Hgones. ^ Nation shall not lift up^ etc. This is a remarkable prediction of universal peace under the gospel. The prediction is positive, that the time will come when it shall prevail. But it has not yet been fully accomplished. We may remark, however, in relation to this: (1.) That the tehdency of the gospel is to promote the arts, and to pro- duce the spirit of peace. (2.) It will dispose the nations to do right, and thus to avoid the occasions of war. (3.) It will fill the mind with horror at the scenes of cruelty and blood that war produces. (4.) It will diffuse honour around the arts of peace, and teach the nations to prize the endearments of home and country, and the sweet scenes of domestic life. (5.) Just so far as it has influence over princes and rulers, it will teach them to lay aside the passions of ambition and VOL. i. F 98 ISAIAH. [b.c. 760. 5 0 lionse of Jacob, come ye, and let ns walk * in the light of the Loud. 6 Therefore then hast for- saken thy people, the honse of k Eph. 5. 8. Jacob, because they be reple- nished ^from the east, and are soothsayers ^ like the Philistines, and they ^ please themselves in the children of strangers. 1 or, more than. I Deu. 18. 14. 2 or, abound with, m Neh. 13. 23. 6 0 house of Jacob, come ye, And let us walk iu the light of Jehovah ! 6 For thou hast forsaken thy people, the house of Jacob, Because they are filled [with diyiners] from the East, And are soothsayers like the Philistines, And form compacts with the children of strangers. revenge, and the love of conquest and “ glory,” and indispose them to war. (6.) The tendency of things now is towards peace. The laws of nations have been established under the gospel. Difficulties can even now be adjusted by negotiation, and without a resort to arms. (7.) Wars are far less barbarous than they were formerly. The gospel has produced humanity, mildness, and some degree of justice even in war. It has put an end to the unmerciful treatment of prisoners ; has prevented their being sold as slaves ; has taught even belligerents not to murder women and children. (8.) Nothing remains to be done to make peace universal, but to send the gospel abroad through every land. When that is done, the nations will be disposed to peace ; and the prophet, therefore, has predicted the uni- versal prevalence of peace only when all nations shall be brought under the influence of the gospel. 5. O house of Jacob, This is a direct address, or exhortation, of the prophet to the Jews. It is made in view of the fact that God had gracious purposes towards them. He intended to distinguish them by making them the source of blessings to all nations. As this was to be their high destiny, he exhorts them to devote themselves to him, and to live to his honour. The word house here means family ^ or nation. The phrase is applied to the Jew's because their tribes were descended from the twelve sons of Jacob. ^ Let us walk. Let us live. The word walk is often used to denote human life or conduct. Comp. ver. 3 ; Rom. vi. 4; viii. 1 ; 2 Cor. v. 7 ; Gal. vi. 16, etc. H In the light of the Lord. The sense of this is — Let us obey the com- mandments of Jehovah ; or, as the Chaldee expresses it, “ Let us walk in the doctrine of the law of the Lord.” The idea may be thus expressed; “Let us not walk in the darkness and error of sin and idolatry, but in the light or instruction which God sheds upon us by his law. He teaches us what we should do, and let us obey him.” Light is often, in the Scriptures, thus put for instruction or teaching. Comp, note, Matt. iv. 16 ; John i. 4 ; also Eph. v. 8. 6. Therefore, The prophet proceeds, in this and the following verses, to state the reasons of their calamities, and of the judgments that had come upon them. Those judgments he traces to the crimes which he enumerates — crimes growing chiefly out of great commercial prosperity, producing pride, luxury, and idolatry. If Thou hast for- saken, The address is changed from the exhortation to the house of Jacob (ver. 5) to God, as is frequently the case in the wuitings of Isaiah. It indicates a state where the mind is full of the subject, and where it expresses itself in a rapid and hurried manner, *11 Bast CHAPTER II. 99 B.c. 760.] 7 Their ” land also is full of silver and gold, neither is there any end of their treasures ; their n Deu. 17. 17* land is also full of horses, nei- ther is there any end of their chariots : 7 His land also is full of silver and gold ; Neither is there any end of his treasures ; His land also is full of horses ; Neither is there any end of his chariots. forsaken. Hast withdrawn thy protection, and given them over to the calamities and judgments which had come upon them. H They be replenished. Heb., They are fxdl. That is, these things abound. From the east, Marg., More than the east. The meaning of the expression it is not easy to determine. The word translated east, denotes also antiquity, or that which is of old, as well as the east. Hence the LXX. render it, “their land is, as of old, filled.’' The Chaldee, “their land is filled with idols as at the beginning,'^ Either idea will suit the passage ; though our translation more nearly accords with the Hebrew than the others. The East, i. e. Arabia, Persia, Chaldee, etc., was the country where astrology, soothsaying, and divination particularly abounded. See Dan. ii. 2 ; Dent, xviii. 9 — 11. IF And are soothsayers. Our word soothsayers vci^ei-n.^ foretellers, prognosticators, persons who pretend to predict future events without inspiration, differing in this from true prophets. What the Hebrew word means it is not so easy to determine. The \vord dto onhiim may be derived from dxidn, a cloud — and then would denote those who augur from the appearance of the clouds, a species of divination from certain changes observed in the sky. Comp. Lev. xix. 26 : “Neither shall ye — observe times 2 Kings xxi. 6. This species of divination Avas expressly forbidden. See Deut. xviii. 10 — 12 ; “ There shall not be found among you any one that useth divination, or an observer of times, or an enchanter,” etc. Or the word maybe derived from ain, an eye; and then it will denote those Avho fascinate, enchant, or bcAvitch by the eye. It is probable that the word includes augury, necromancy, and witchcraft, in general — all which Avere ex- pressly forbidden by the laAV of Moses, Deut. xviii. 10 — 12. IF Like the Philistines. The Philistines occupied the land in the south-Avest part of Palestine. The LXX. use the foreigners here, as they do generally, instead of the Philistines. *1F Aoid they please themselves. The word here used (p5^) means literally, to clap the hands in token of joy. It may also mean, to join the hands, to shake hands, and then it will signify that they joined hands Avith foreigners ; that is, they made compacts or entered into alliances Avith them contrary to the laAv of Moses. The LXX. seem to understand it of unlaAvful marriages Avdth the women of surrounding nations — re/rm TroAAci aAAoc^vAAa cyei/iidT] avro7s. Comp. Neh. xiii. 23. It means probably, in general, that they entered into improper alliances, Avhether they Avere military, matrimonial, or commercial, Avith the surrounding nations. The Avords children of strangers may mean, with the descendants of the foreigners Avith A\"hom Moses forbade any alliances. The Jews were to be a separate and peculiar people ; and, in order to this, it was necessary to forbid all such foreign alliances, Exod. xxiii. 31, 32 ; xxxiv. 12 — 15 ; Psa. cvi. 3, 5 ; Ezra ix. 7. Their land also is full of silver and gold. This gold was brought 100 ISAIAH. [b. c. 760. . chiefly from Ophir. Solomon imported vast quantities of silver and gold from foreign places, 'I Chron. viii. 18 ; ix. 10 ; 1 Chron. xxix. 4. Comp. Job xxviii. 16; 1 Kings x. 21, 27 ; 2 Chron. ix. 20. “And the king made silver to be in Jerusalem as stones.’" “ It was nothing accounted of in the days of Solomon.” Prom these expressions we see the force of the language of Isaiah, “their land is full** etc. This accumulation of silver and gold was expressly forbidden by the law of Moses. Deut. xvii. 17 : “ Neither shall he [the king of Israel] greatly multiply to himself silver and gold.” The reason of this prohibition was, that it tended to produce luxury, effeminacy, profli- gacy, the neglect of religion, and vice. It is on this account that it is brought by the prophet as an accusation against them that their land was thus filled. IT Treasures, Wealth of all kinds; but chiefly silver, gold, precious stones, garments, etc. Comp, note. Matt. vi. 19. Their land also is fxdl of horses. This was also forbidden in the law of Moses. Deut. xvii. 16: “But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses.” This law, however, was grossly violated by Solomon. 1 Kings x. 26 : “ And Solomon gathered together chariots and horsemen ; he had a thousand and four hundred chariots, and twelve thousand horsemen.” It is not quite clear why the use of horses was forbidden to the Jews. Perhaps several reasons might have concurred. (1.) Egypt v/as distinguished for producing fine horses, and the Egyptians used them much in war, (Deut. xvii. 16 ;) and one design of God was to make the Jews distinguished in all respects from the Egyptians, and to keep them from commerce with them. (2.) Horses were chiefly used in war^ and the tendency of Iceeping them would be to produce the love of war and conquest. (3. ) The tendency of keeping them would be to lead them to put trust in them rather than in God for protection. This is hinted at in Psa. XX. 7 : “ Some trust in chariots, and some in horses ; but we will remember the name of Jehovah our God.” (4.) Horses were regarded as consecrated to the sun. See Univ. Hist. Anc. P. vol. x. 177. Ed. 1780. They were sacrificed in various nations to the sun, their swift- ness being supposed to render them an appropriate offering to that luminary. Their is no evidence, however, that they were used for sacrifice among the Hebrews. They were probably employed to draw the chariots in the solemn processions in the worship of the sun. The ancient Persians, who were sun-worshippers, dedicated white horses and chariots to the sun ; and it is supposed that other nations derived the practice from them. The sun was supposed to be drawn daily in a chariot by four wondrous coursers ; and the fate of Phaeton, who undertook to guide that chariot and to control those coursers, is known to all. The use of horses, therefore, among the Hebrews in the time of Ahaz, when Isaiah lived, (see 2 Kings xxiii. 11,) was con- nected with idolatry, and it was mainly on this account that the prophet rebuked their use with so much severity, 2 Kings xxiii. 11. It may be added, that in a country like Judea, abounding in hills and mountains, cavalry could not be well employed even in war. On the plains of Egypt it could be employed to advantage ; or in predatory excursions, as among the Arabs, horses could be used with great success and effect, and Egypt and Arabia therefore abounded Avith them. Indeed these may be regarded as the native countries of the liorse. As it Avas the design of God to separate, as much as possible, the JcAYS from the surrounding nations, the use of horses Avas forbid- CHAPTER II. 101 B, c. 760. J 8 Tlieir land also is full of idols : ® they worship the work of their own hands, that which their own fingers haye made : 0 Jer. 2. 28. 9 And the mean man howeth down, and the great man hum- hleth himself : therefore forgiye them not. 8 His land is also full of idols ; The work of their own hands they bow down to, To that which their own fingers have made. 9 And the man of humble rank boweth down ; And the man of elevated rank humbleth himself : — And [therefore] thou wilt not forgive them. den. H Chariots, Chariots were chiefly used in war, though they were sometimes used for pleasure. Of those intended for war there were two kinds — one for the generals and princes to ride in, the other to break the enemy’s ranks. These last were commonly armed with hooks or scythes. They were much used by the ancients. Josh. xi. 4; Judg i. 19. The Philistines, in their war against Saul, had 30,000 chariots, and 6000 horsemen, 1 Sam. xiii. 5. There is no evidence, however, that the Jews used chariots for war. Solomon had many of them, (1 Kings x. 26;) but they do not appear to have been used in any military expedition, but to have been kept for display and plea-r sure. Judea was a mountainous country, and chariots would har,e been of little or no use in war. 8. Their land also is full of idols. Comp. Hos. viii. 4 ; x. 1. Yitringa supposes that Isaiah here refers to idols that were kept in private houses, as Hzziah and Jotham were worshippers of the true God, and in their reign idolatry was not publicly practised. It is certain, how- ever, that though TJzzlah himself did right, and was disposed to worship the true God, yet he did not effectually remove idolatry from, the land. The high places were not removed, and the people still sacrificed and burnt incense on them, 2 Kings xv. 4. It was customary with the heathen to keep in their houses Fenates or household gods — small images, which they regarded as protectors^ and to which they paid homage. Comp. Gen. xxxi. 19 ; Judg. xvii. 5 ; 1 Sam. xix. 13 ; Hos. iii. 4. This is a true and literal description of India. The traveller cannot proceed a mile through an inhabited country without seeing idols, and vestiges of idolatry in every direction. See their vessels, their implements of husbandry, their houses, their furniture, their ornaments, their sacred trees, their domestic and public temples ; and they all declare that the land is full of idols.” — Roberts, U The work of their own hands^ etc. Idols. It is often brought as proof of their great folly and degradation that they paid homage to what they had themselves made. See this severely satirized in Isa. xl. 18 — 20 ; xli. 29 ; xliv. 9 — 17. 9. A7id the mean man. That is, the man in humble life, the poor, the low in rank — for this is all that the Hebrew w^ord here im- plies. The distinction between the two words here used — as denoting a man of humble rank, and as denoting one of elevated rank — is one that constantly occurs in the Scriptures. Our word mean conveys an idea of moral baseness and degradation which is not im- plied in the Hebrew. IT Boweth down. That is, before idols. Some commentators, however, have understood this of bowing down in affliction^ but the other is probably the true interpretation. 51 And the 102 ISAIAH. [b. c. 760. 10 Enter ° into tlie rock, and kide tkee in tlie dust, for fear of tke Lord, and for tke glory of Ills majesty. 11 Tke lofty looks p of man 0 vers. 19, 21 ; Rev. 6. 15, l6. p ver. 17 ; ch. 5. 16 ; Ps. 18. 27* skall ke kumkled, and tke kaugktiness of men skall he bowed down; and tke Lord alone skall ke exalted in tkat day.^ q Zeph. 3. 11, l6; Zech. 9. 16. 10 Go into tke rock, and hide in the dust, From before the terror of Jehovah, and the glory of his majesty. 11 The lofty looks of man shall be humbled ; And the loftiness of mortals shall be abased ; And Jehovah alone shall be exalted in that day. great man. The men in elevated rank in life. The expressions together mean the same as all ranks of people. It was a common or universal thing. No rank was exempt from the prevailing idolatry. H T/iere- fore forgive them not. The Hebrew is, future — cnb . Thou wilt not hear for them ; that is, thou wilt not bear away their sins [by an atonement], or “thou wilt not forgive them;” but agreeably to a common Hebrew construction, it has the force of the imperative. It involves a threatening of the prophet, in the form of an address to God. “ So great is their sin, that thou. Lord, wilt not pardon them.” The prophet then proceeds in the following verses to denounce the cer- tainty and severity of the judgment that was coming upon them. 10. Enter into the rocJi. That is, into the holes or caverns in the rocks, as a place of refuge and safety. Comp. ver. 19, and Rev. vi. 15, 16. In times of invasion by an enemy, it was natural to flee to the fastnesses or to the caverns of rocks for refuge. This expression is highly figurative and poetic. The prophet warns them to flee from danger. The sense is, that such were their crimes that they would certainly be iDunished ; and he advises them to flee to a place of safety. •fT And hide thee in the dust. In ver. 19 this is “ caves of the dust.” It is parallel to the former, and probably has a similar meaning. But may there not be reference here to the mode prevailing in the east of avoiding the monsoon or poisonous heated wind that passes over the desert ? Travellers there, in order to be safe, are obliged to throw themselves down, and to place their mouths close to the earth until it has passed. H For fear of the Lord. Heb., “From the face of the terror of the Lord.” That is, the punishment which God will inflict will sweep over the land, producing fear and terror. H And for the glory ^ etc. That is, the honour or splendour which will attend him when he comes forth to inflict judgment on the people, vers. 19, 20. 11. The lofty looks. Heb., “The eyes of pride f i. e. the proud eyes or looks. Pride commonly evinces itself in a lofty carriage and su- percilious aspect, Psa. xviii. 27. ^ Shall be humbled. By the calami- ties that shall sweep over the land. This does not mean that he shall be brought to be humble, or to have a humble heart, but that that on which he so much prided himself would be taken away. IT The Lord alone, etc. God will so deal with them as to vindicate his honour ; to turn the attention entirely on himself, and to secure the reverence of all the people. So terrible shall be his judgments, and so manifestly shall they come from him, that they shall look away from everything else to him alone. *11 In that day. In the day of which the prophet speaks, when God would punish them for their sins. Reference is CHAPTER II. 103 B, c. 760.] 12 For tlie day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall he brought low; 13 And upon all the cedars ^ of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, r Ezek. 31. 3 ; Zech. 11. 1, 2. 12 For the day of Jehovah of hosts shall be Against every one that is proud and lofty ; Against every thing that is exalted ; And it shall be humbled. 13 Against all the cedars of Lebanon that are high and lifted up; And against all the oaks of Bashan ; probably made to tlie captivity at Babylon. It may be remarked that one design of punishment is to lead men to regard and honour God, He will humble the pride of men, and so pass before them in his judgments, that they shall be compelled to acknowUdge him as their just Sovereign and Judge. 12. The day^ etc. This expression evidently denotes that the Lord would inflict severe punishment upon every one that was lofty. Such a severe infliction is called the day of the Lord of hosts, because it would be a time when he would particularly manifest himself, and when he would be recognised as the inflictor of that punishment. His coming forth in this manner would give character to that time, and would be the prominent event. The punishment of the wicked is thus frequently called the day of the Lord. Isa. xiii. 6, 9 ; “Behold the day of the Lord cometh, cruel both with wrath and fierce anger,'' etc. Jer. xlvi. 10: “The day of the Lord God of hosts, a day of vengeance." Ezek. XXX. 3 ; Zeph. i. 7, 14 ; Joel ii. 31. See also in the New Tes- tament, 1 Thess. V. 2 ; 2 Pet. hi. 10. ^ Every one that is proud and lofty. Or, rather, every thing that is high and lofty. The phrase is not restricted to persons, though it embraces them. Biit though the language here is general, the reference is doubtless, mainly, to the princes, magistrates, and nobility of the nation ; and is designed not only to designate them as men of rank and power, but as men who were haughty in their demeanour and feelings. At the same time, there is included in the language, as the subsequent verses show, all on which the nation prided itself. 13. And upon all the cedars of Lebanon. This is a beautiful specimen, of the poetic manner of writing so common among the Hebrews, where spiritual and moral subjects are represented by grand or beautiful imagery taken from objects of nature. Mount Lebanon bounded Palestine on the north. It was formerly much celebrated for its large and lofty cedars. These cedars were from thirty-five to forty feet in girth, and very high. They were magnificent trees, and were valu- able for ceiling, statues, or roofs, that required durable and beautiful timber. The roof of the temple of Diana of Ephesus, according to Pliny, was of cedar ; and no small part of the temple of Solomon was of this wood. A few lofty trees of this description are still remaining on mount Lebanon. “After three hours of laborious travelling," says D’Arvieux, “we arrived at the famous cedars about eleven o'clock. We counted twenty-three of them. The circumference of these trees is thirty-six feet. The bark of the cedar resembles that of the pine ; the leaves and cone also bear considerable resemblance. The stem is up- right, the wood is hard, and has the reputation of being incorruptible. 104 ISAIAH, [B. c. 760, The leaves are loi> narrow, rough, very greeu, ranged in tufts along the branch? shoot in spring, and fall in the begin- ning of winter. V flowers and fruit resemble those of the pine. Prom the full-gr(/n trees a fluid trickles naturally, and Avithout incision ; this is cr^> transparent, whitish, and after a time dries and hardens : it is suj^osed to possess great virtues. The place where these great trees stationed is in a plain of nearly a league in cir- cumference, on tF summit of a mount Avhich is environed on almost all sides by othe niounts, so high that their summits are always covered Avith sn?* This plain is level, the air is pure, the heavens always serene.’* I Maundrell fou'^ sixteen cedars of large growth, and a natural plantation of sm^l^^^ Avhich Avere A^ery numerous. One of the largest was tAA^eh® yards six inches in girth, and thirty-seven yards in the spread of ^ts boughs. At six yards from the ground, it Avas divided into AaP linibs, each equal to a great tree. Dr. Richardson visited them ir 1818, and found a small clump of large, tall, and beautiful trees, which he pronounces the most picturesque produc- tions of the ve^Gtable world that he had ever seen. In this clump are two generations of trees ; the oldest are large and massy, rearing their heads to enormous height, and spreading their branches to a great extent. Ho measured one, not the largest in the clump, and found it thirty-fwo feet in circumference. Seven of these trees appeared to be’ very old, the rest younger, though, for AA^ant of space, their branches not so spreading. — Bush* s Illustrations of Scripture. “ The celebra;tod cedar-grove of Lebanon,” says Dr. Robinson, “is at least two dayls* journey from Beirut, near the northern, and perhaps the highest mountain. It has been often and suffi- ciently descriljPed by travellers for the last three centuries ; but they all difer as t« tAc number of the oldest trees, inasmuch as in countmg, some have ijicluded more and some less of the younger ones. At present the hiiBiber of trees appears to be on the increase, and amounts in all to seve»al hundred. This grove was long held to be the only remnant of tite ancient cedars of Lebanon. But Seetzen, in 1805, dis- covered twofOtflcr groves of greater extent; and the American mis- sionaries, cedars in of none so Research. I used in the Ezek. xxxi it means th renders it, IT And tipc Jordan, in ravelling through the mountains, have also found many er places. The trees are of all sizes, old and young ; but lent and venerable as those usually Ausited.” — Bih, [., 440, 441. The cedar, so large, lofty, and grand, is criptures to represent kings, princes, and nobles. Comp. 3; Dan. iv. 20 — 22; Zech. xi. 1, 2; Isa. xiv. 8. Here princes and nobles of the land of Israel. The Chaldee upon all the strong and mighty kings of the people.” all the oaks of Bashan. Bashan was east of the river le limits of the half tribe of Manasseh. It Avas bounded b. and east by Gilead, south by the river Jabbok, and Avest an. It was celebrated for pasturage, and for producing Numb. xxi. 33 ; xxxii. 33 ; Psa. xxii. 12 ; Ezek. xxxix. iv. 1 ; Micah vii. 14. Its lofty oaks are also particularly : Ezek. xxvii. 6 ; Amos ii. 9 ; Zech. xi. 2. The sense here rent from the former member of the sentence — denoting the d nobles of the land. upo7i all the high mountains. Judea abounded in lofty , which added much to the grandeur of its natural scenery, ipposes that by mountains and hills are meant here “king- D. c. 760. j CHAPTER II. 105 14 And upon all tlie liigh mountains, and upon all the lulls that arc lifted up, 15 And upon every liigli 1 pictures of desire. tower, and upon every fenced wall, 16 And upon all tlie sliips of TarsMsh, and upon all ^ pleasant pictures. 14 And against all the lofty mountains ; And against all the high hills ; 15 And against every lofty tower ; And against every wall strongly fortified ; 16 And against all tne ships of Tarshish ; And against every sight of desire. doms, republics, states, cities but there are probably no parallel places where they have this meaning. The meaning is probably this : High mountains and hills would not only be objects of beauty or grandeur, but also places of defence and protection. In the caverns and fastnesses of such hills, it would be easy for the people to find refuge when the land was invaded. The meaning of the prophet then is, that the day of God’s vengeance should be upon the places of refuge and strength ; the strongly fortified places, or places of sure retreat in cases of invasion. Comp, notes on ver. 19. ^ Hills that are lifted up. That is, high, elevated hills. 15. Every high tower. Towers, or fortresses, were erected for de- fence and protection. They were made on the walls of cities, for places of observation, (comp, note, ch. xxi. 5 ;) or in places of strength, to be a refuge for an army, and to be a point from which they might sally out to attack their enemies. They were highy to afford a defence against being scaled by an enemy, and also that from the top they might look abroad for observation ; and also to annoy an enemy froPxi the top, when the foe approached the walls of a city. H Every fenced wall, rrain TfTiSl The word fencedy hetzuroy is from baizavy to make inaccessible, and hence to fortify. It denotes a wail that is inaccessible, or strongly fortified. Cities were commonly surrounded by high and strong walls to defend them from enemies. The sense is, God would overturn all their strong places of refuge and defence. 16. And upon all the ships of Tarshish, Ships of Tarshish are often mentioned in the Old Testament, but the meaning of the expression is not quite obvious. See 1 Kings x. 22; 2 Chron. ix. 21 ; xx. S6, 37 ; Psa. xlviii. 7, etc. It is evident that Tarshish was some distant land from Avhich was imported silver, iron, lead, tin, etc. It is now gene- rally agreed that Tartessus in Spain is referred to by the Tarshish of Scripture. Bruce, however, supposes that it was in Africa, south of Abyssinia. See note on ch. lx. 9. That it was in the west is evident from Gen. x. 4. Comp. Psa. Ixxii. 10. In Ezek. xxxviii. 13 it is mentioned as an important place of trade ; in Jer. x. 9 it is said that silver was procured there ; and in Ezek. xxvii. 12 it is said that iron, lead, silver, and tin were imported from it. In 2 Chron. ix. 21 it is said that the ships of Tarshish returned every three years, bringing gold, and silver, ivory, apes, and peacocks. These are productions chiefly of India, but they might have been obtained in trade during the voyage. In Isa. xxiii. 1, and lx. 9, the phrase “ships of Tin- shish” seems to denote ships that were bound on long voyages; and ’t is probable that they came to denote a particular kind of ships adapted to long voyages, in the same way as the word Indiaman docs F 2 106 ISAIAH. 17 And ^ the loftiness of man shall he howed down, and the haughtiness of men shall he made low : and the Loud alone shall he exalted in that day. 18 And the idols ^he shall utterly abolish. s ver. 11. 1 or, shall utterly pass away. [b. c. 760. 19 And they shall go into the holes of the rocks, and into the cayes of the ^ earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly ^ the earth. 2 or, dust. t Hag. 2. 6, 21 ; Heb. 12. 26, 27. 17 And the pride of man shall he humbled ; And the loftiuess of mortals shall be abased ; Aud Jehovah alone shall be exalted in that day. 18 And the idols he shall cause utterly to disappear. 19 And men shall go into caverns of the rocks, and into holes of the dust, From the terror of Jehovah, and from the glory of his majesty, "When he ariseth to strike the earth with terror. with us. The precise situation of Tarshish is not necessary to he known in order to understand the passage here. The phrase, “ ships of Tarshish/" denotes clearly ships employed in foreign trade, and in introducing articles of commerce, and particularly of luxury. The 3neaning is, that God would embarrass, and destroy this commerce ; that his judgments would be on their articles of luxury. The LXX. render it, “ And upon every ship of the sea, and upon every beautiful appearance of ships.’" The Targum, “ And upon those wLo dwell in the isles of the sea, and upon those who dwell in beautiful palaces."" ^ And upon all pleasant pictures. Margin, “pictures of desire;’" that is, such as it should be esteemed desirable to possess, and gaze upon ; pictures of value or beauty. Targum, “ costly palaces.” The word rendered “pictures” — — denotes properly sights^ or objects to be looked at ; and does not designate paintings particularly, but every- thing that was designed for ornament or luxury. Whether the art of painting was much known among the Hebrews, it is not now possible to determine. To a certain extent it may be presumed to have been practised ; but the meaning of this place is, that the Divine judgment should rest on all that was designed for mere ornament and luxury; and, from the description in the previous verses, there can be no doubt that such ornaments would abound. 17. And the loftiness^ etc. See note, ver. 11. The repetition of this makes it strongly emphatic. 18. And the idols. Note, ver. 8. ^ Abolish. Heb., “ Cause to pass away or disappear.” He shall entirely cause their w'orship to cease. This prediction was most remarkably fulfilled. Before the captivity at Babylon, the JeAVS were exceedingly prone to idolatry. It is a remarkable fact tliat no such propensity Avas ever evinced after that. In their OAvn land they were entirely free from it ; and scattered as they have been into all lands, they have in every age since kept clear from idolatry. Not an instance, probably, has been knoA\m of their relapsing into this sin ; and no temptation, or torture, has been suffi- cient to induce them to boAV doAvn and Avorship an idol. This is one of the feAV instances that have occurred where affliction and punish- ment have completely ansAvered their design. 19. And they shall go. That is, the Avorshippers of idols. IT Into the holes of the rocks. Judea Avas a mountainous country, and the mountains abounded with caves that offered a safe retreat for those CHAPTER II. 107 B. c. 760.] 20 In that day a man shall cast ^ his idols of silyerj and his idols of goldj which they made 1 the idols of his silver. each one for himstlf to worship, to the moles, and to the hats ; 2 or, for him. 20 In that day shall a man cast away his idols of silver, and his idols of gold, AVhich they have made to worship, To the moles and to the bats ; who were in danger. Many of those caverns were very spacious. At Engedi, in particular, a cave is mentioned where David, with six hun- dred men, hid himself from Saul in the sides of it, 1 Sam. xxiv. Some- times caves or dens were artificially constructed for refuge or defence in danger, Judg. vi. 2 ; 1 Sam. xiii. 6. Thus, “ because of the Midianites, the children of Israel made them the dens which are in the mountains, and caves, and strong holds,” Judg. vi. 2. To these they fled in times of hostile invasion. “ When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits,” 1 Sam. xiii. 6. Comp. Jer. xli. 9. Mahomet speaks of a tribe of Arabians, the tribe of Thamud, who ‘‘ hewed houses out of the mountains to secure themselves,” Koran, ch. xv., and xxvi. Grots or rooms hewed out of rocks for various purposes are often men- tioned by travellers in Oriental regions. See Maundrell, p. 118, and Burckhardt’s Travels in Syria, and particularly Laborde’s Journey to Arabia Petrsea. Such caves are often mentioned by Josephus as affording places of refuge for banditti and robbers : Ant. b. xiv., ch. 15, and Jewish Wars, b. i., ch. 16. To enter into the caves and dens, therefore, as places of refuge, was a very natural image to denote consternation. The meaning here is, that the worshippers of idols should be so alarmed as to seek for a place of security and refuge. Comp. ver. 10. ^ When he ariseth. This is an expression often used in the Scriptures to denote the commencement of doing anything. It is here derived, perhaps, from the image of one who has been in repose — as of a lion or warrior, rousing up suddenly, and putting forth mighty efforts. ^ To shake terribly the earth. An image denoting the presence of God, for judgment or punishment. One of the magni- ficent images which the sacred writers often use to denote the pre- sence of the Lord is, that the earth shakes and trembles ; the moun- tains bow and are convulsed. 2 Sam. xxii. 8 : “ Then the earth shook and trembled; the foundations of heaven moved, because he was wroth.” See also vers. 9 — 16; Judg. v. 4. Hab. hi. 6 — 10: “The mountains saw thee and trembled.” Heb. xii. 26: “Whose voice then shook the earth.” The image here denotes that he would come forth in such wrath that the very earth should tremble, as if alarmed at his presence. The mind cannot conceive more sublime images than are thus used by the sacred writers. 20. In that day. That is, in the time when God would come forth to inflict punishment. Probably the day to which the prophet refers here was the time of the captivity at Babylon. ^ A man shall cast^ etc. That is, all who have idols, or who have been trusting in them. Valuable as they may be — made of gold and silver — and much as he may now rely on them or worship them, yet he shall then see their vanity, and shall cast them into dark, obscure places, or holes where are moles and bats. ^ To the moles, njns nbTi) Probably this should 108 ISAIAH. [:b. c. 760. 21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. 21 To go into the clefts of the rocks, and into the fissures of the craggy rocks ; From the ten’or of Jehovah and the glory of his majesty, "When he ariseth to shake the earth with terror. be read as a single word, and it is usually interpreted moles. Jerome interprets it mice, or moles, from hhdpMr^ to dig. The word is formed by doubling the radical letters to give intensity. Similar in- stances of words being divided in the Hebrew, which are nevertheless to be read as one, occur in 2 Chron. xxxiv. 6 ; Jer. xlvi. 20 ; Lam. iv. 3 ; Ezek. xxvii. 6. The mole is a well-known animal, with exceedingly small eyes, that burrows under ground, lives in the dark, and subsists on roots. The bat lives in old ruins, and behind the bark of trees, and flies only in the night. They resemble each other, and are used here in connexion, because both dwell amidst ruins and in obscure places ; both are regarded as animals of the lowest order ; both are of the same genus, and both are almost blind. The sense is, there- fore, that the idols which had before been so highly venerated would now be despised, and cast into obscure places, and amidst ruins, as worthless. See Bochart’s Hieroz. p. 1, lib. hi. p. 1032, Ed. 1663. H And to the hats. “The East may be termed the country of bats ; they hang by hundreds and thousands in caves, ruins, and under the roofs of large buildings. To enter such places, especially after rain, is 7nost offensive. I have lived in rooms where it Avas sickening to remain, on account of the smell produced by those creatures, and Avhence it was almost impossible to expel them. What from the appearance of the creature, its sunken diminutive eye, its short legs, (with Avhich it cannot walk,) its leather-like wings, its half-hairy, oily skin, its offensive ordure ever and anon dropping on the ground, its time for food and sport, darkness, makes it one of the most dis- gusting creatures to the people of the East. No Avonder, then, that its name is used by the Hindoos (as by the prophet) for an epithet of contempt. When a house ceases to please the inhabitants, on account of being haunted, they say, give it to the hats. ‘Alas! alas! my Avife and children are dead ; my houses, my buildings, are all given to the bats.* People ask, Avhen passing a tenantless house, ‘ Why is this habitation given to the bats?’ ” — Boherts. The meaning is, that the man Avould throAV his idols into such places as the bats occupy — he Avould so see their vanity, and so despise them, as to throAV them into old ruins and dark places. 21. To go. That is, that he may go. H Clefts of the roeks. See note on ver. 19. *1T Into the tops^ etc. The tops of such rocks AA'ere not easily accessible, and Avere therefore deemed places of safety. We may remark here, how A'ain Avere the refuges to Avhich they Avould resort — as if they Avere safe from God, Avhen they had fled to the places in AAdiich they sought safety from onan. The image here is, however, one that is Amry sublime. The earth shaking ; the con- sternation and alarm of the people ; their renouncing confidence in all to which they had trusted; their rapid flight; and their appearing on the high projecting cliffs, are all sublime and terrible images. They denote the severity of God’s justice, and the image is a faint representation of the consternation of men Avhen Christ shall come tc judge the earth, Rev. vi. 15 — 17. CHAPTER III. 109 B. c. 760.] 22 Cease ye from man, wliose breatli is in his nostrils ; for wherein is he to he accoimted of? X Ps. 146. 3, 4; Jer. 17. 5. CHAPTER III. ■pOR, hehold, the Lord, the Lord of hosts, doth take away 22 For yourselves, cease hom [trusting in] man. Whose breath is in his nostrils ! For what account is to be made of him }f 1 For lo, the Lord, Jehovah of hosts, Removeth from Jerusalem and from Judah, 22. Cease ye from man. That is, cease to confide in or trust in him. The prophet had just said (vers. 11, 17) that the proud and lofty men would be brought low — that is, the kings, princes, and nobles would be humbled. They in Avhom the people had been accustomed to confide should show their insufficiency to afford protection. And he calls on the people to cease to put their reliance on any of the devices and refuges of men, implying that trust should be placed in the Lord only. See Psa. cxlvi. 3, 4 ; Jer. xAui. 5. H Whose breath is in his nostrils. That is, who is weak and short-lived, and Avho has no control over his life. All his power exists only while he breathes, and his breath is in his nostrils. It may soon cease, and Ave should not confide in so frail and fragile a thing as the breath of man. See Psa. cxlvi. 3 — 5 : Put not your trust in princes, Nor in the son of man in Vv^hoin there is no help. His breath goeth forth, he returneth to his earth ; In that very day Ms thoughts perish. Happy is he that hath the God of Jacob for Ms help. Whose hope is in the Lord Ms God. The Chaldee has translated this verse, “Be not subject to man Avhen he is terrible, whose breath is in his nostrils ; because to-day he lives and to-morroAV he is not, and shall be reputed as nothing." It is remarkable that this verse is omitted by the LXX., as Yitringa sup- poses, because it might seem to exhort people not to put confidence in their rulers. ^ For wherein^ etc. That is, he is unable to afford the assistance which is needed. When God shall come to judge men, Avhat can man do, Avho is Aveak, and frail, and mortal ? Refuge should be sought in God. The exhortation of the prophet here had respect to a particular time, but it may be applied in general to teach us not to confide in weak, frail, and dying man. For life and health, for food and raiment, for home and friends, and especially for salvation, Ave are dependent on God. He alone can saA''e the sinner ; and though Ave should treat men with all due respect, yet Ave should remember that God alone can sa\"e us from the great day of wrath. 1. For, This is a continuation of the previous chapter. The same prophecy is continued, and the force of the argument of the prophet Avill not be seen unless the chapters are read together. See the analysis prefixed to ch. ii. In the close of the second chapter (\'er. 22) the prophet had cautioned his countrymen against confiding in man. In this chapter a reason is gMen here Avhy they should cease to do it — to Avit, that God would soon take away their kings and jjrinces. 11 The Lord, See note on ch. i. 24. H The Lord of hosts. See note, ch. i. 9. The prophet calls the attention of the Jews 110 ISAIAH. Lb. c. 760. V from J erusalem, and from Judah, the stay and the staff, ^the whole stay of bread, and the whole stay of water. y ch. 3G. 12; Jer. 38. 9. z Lev. 26. 26. 2 The mighty ® man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, a 2 Ki. 24. 14. The stay and the staff ; The whole stay of bread, And the whole stay of water. 2 The mighty man, and the man of war ; The judge, and the prophet ; The sagacious adviser, and the wise man ; particularly to the fact that this was about to be done by Jehovah of hosts — a title which he gives to God when he designs to indicate that that which is to be done implies peculiar strength, power, and majesty. As the work which was now to be done was the removal of the mighty men, on which the nation was depending, it is implied that it was a work of power which belonged peculiarly to the God of armies — the Almighty. If Doth take axoay. Is about to remove. In the Hebrew the word here is a •participle^ and does not mark the precise time. It has reference here, however, to the future. ^ From Jerusalem^ etc. Note, ch. i. 1. If The stay. In the Hebrew the words translated stay and staff are the same, with the exception that the former is in the masculine, and the latter in the feminine gender. The meaning is, that God would remove all kinds of support^ or everything on which they relied. The reference is undoubtedly to the princes and mighty men on whose counsels and aid the nation was resting for defence. See vers. 2, 3. ^ The lohole stay of bread. We use a similar expres- sion when we say that bread is the staff of life. The Hebrews often expressed the same idea, representing the heart in man as being sup- ported or upheld by bread, Gen. xviii. 5, marg. ; Judg. xix. 5, marg. ; Lev. xxvi. 26; Psa. cv. 16. IT Stay of water. He would reduce them from their luxuries, introduced by commerce, (ch. ii.,) to absolute want. This often occurred in the sieges and wars of the nation ; and in the famines which were the consequence of the wars. The refer- ence here is probably to the invasion of the land by Nebuchadnezzar. The famine consequent on that invasion is described in Jer. xxxviii. 9, 21. Lam. iv. 4 : “ The tongue of the sucking child cleaveth to the roof of his mouth for thirst ; the young children ask bread, and no man breaketh it unto them.’' 2. The mighty man. The hero. The idea expressed is not simply that of personal strength and proAvess, but the higher one of military eminence or heroism. — Frof. Alexander, This Avas fully accomplished in the time of Nebuchadnezzar, 2 Kings xxiv. 14. ^ And the prudent. This word in the original — Dpp — properly means a diviner ^ or a sooth- sayer. But it is sometimes used in a good sense. See Prov. xvi. 10, margin. The Chaldee understands it of a man xoho is consulted^ or whose opinion is asked, in times of perplexity or danger. The word was originally applied to false prophets, diviners, and soothsayers, who claimed the power of looking into futurity. It came, however, to denote also the man of sagacity, the statesman, the experienced counsellor, Avho from the records of the past could judge of the future, and to Avhom, therefore, the nation could look in times of perplexity CHAPTER III. Ill B. c. 760.] 3 The captaiu of fifty, and ^ the honourable man, and the counsellor, and the cumiing arti- ficer, and the ^ eloquent orator. 1 a man eminent tn countenance. 4 And I will give children * to te their princes, and babes shall rule over them. 2 or, skilful of speech, b Ecc. 10. 16. 3 The commander of fifty, and the honourable man ; The counsellor, and the skilful artist ; And the [man] powerful in persuasion. 4 And I will appoint children to be their princes ; And infants shall rule over them. and danger. Yitringa supposes that it may refer here to the false prophets on whose advice the nation might be relying. IT The ancient. The old man. Such men, especially among the Hebrews, were deemed particularly qualified to give advice. They had experience; they kept the traditions of their fathers ; they had conversed with the wise of the preceding generation; and in a land where there were few books, and knowledge was to be gained mainly by conversation and experience, great respect was shown them. See Lev. xix. 32 ; 2 Chron. xxxvi. 17 ; 1 Kings xii. 6, 8. 3. The captain of fifty. By this was probably denoted an officer in the army. The idea is, that the commanders of the various divisions of the army should be taken away. ^ The honourable man, Heb., nesu pamm — The man of elevated countenance. That is, the man high in office. He was so called from the aspect of dignity W’hich a man in office would assume. In the previous chapter, the phrase is used to denote rather the pride which attended such officers, than the dignity of the office itself. And the counsellor. Note, ch. i. 26. IT The cunning artificer, Heb., the wise man in mechanic arts; skilled in architecture, etc. ^ And the eloquent orator, "©nb 'pnD nebhon lahhash. Literally, skilled or learned in whispering, in conjuration, in persuasion. The word lahhash denotes properly a whispering, sighing, or calling for help. (Isa. xxvi. 16, “ they have poured out a prayer,’* — a secret speech, a feeble sigh for aid.) It is applied to the charm of the serpent — the secret breathing or gentle noise by which the charm is supposed to be effected, Psa. Iviii. 6; Jer. viii. 17 ; Eccles. X. 11. In ver. 20 of this chapter it denotes a charm, or amulet worn by females. See note on that verse. It is also applied to magic, or conjuration — because this was usually done by gentle whispering, or incantation. See note, ch. viii. 19. Prom this use of the word it comes to denote one that infiuences another ; one who per- suades him in any way, as an orator does by argument and entreaty. Ancient orators also probably sometimes used a species of recitative, or measured cadence, not unlike that employed by those who practised incantations. Jerome says that it means here, “ a man who is learned, and acquainted with the law and the prophets.” Chaldee, “ The prudent in council.” It may be used in a good sense here ; but if so, it is probably the only place where the word is so used in the Old Testament. A prophecy similar to this occurs in PIos. iii. 4: “Eor the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim.” 4. And I will give children. Not children in respect to age so much 112 ISAIAH. Lb. c. 760. 5 And the people shall be oppressed, every one by another, and every one by his neighbour : the child shall behave himself proudly against the ancient, and the base against the honourable. 6 When a man shall take hold of his brother, of the house of his father, sayin-g^ Thou hast clothing, be thou our ruler, and let this ruin l)e under thy hand: 5 And the people shall he oppressed ; Man (striving) against man, and man against his neighbour ; The boy shall be insolent to the aged ; And the ignoble to the honourable. 6 Then shall a man take hold of his brother, Of the house of his father, [saymg] — Thou hast clothing. Be thou our ruler, And let this [our] ruin be under thy hand. as in regard to talent for governing. I will commit the land to the government of weak and imbecile princes. This vrould naturally occur when the wise and great were removed. Comp. Eccles. x. 16: “Woe to thee, O land, when thy king is a child. “ Comp. Isa. hi. 12. ‘fl And hahes shall rule^ etc. That is, babes in experience and know- ledge. This was fully accomplished in the succession of weak and wicked princes that succeeded Isaiah, until the time of Zedekiah, the last of them, Avhen the temple was taken by Nebuchadnezzar. — Loioth. 5. And the people shall he oppressed. This describes the state of anarchy and confusion which would exist under the reign of children and babes, (ver. 4,) wken all law would be powerless and all rights violated, and when the feeble would be oppressed and borne down by the strong. The word used here properly denotes, that unjust exactions or demands would be made, or that the people w'ould be urged to fulfil them. H Every one by another. In turn they shall oppress and vex one another. Heb., “man by man; and man by his neighbour” — a strong mode of expression, denoting that there would be a state of mutual strife, and violation of rights. Comp. 1 Kings xx. 20. ^ The child ^ etc. All ranks of society shall be broken up. All respect due from one rank in life to another shall be violated. IT Shall behave himself proudly. The word here used means rather to urge^ or press on. The child shall crowd on the old man. This was particularly descriptive of a state of anarchy and disorder, from the fact that the Jews inculcated so much respect and deference for age. See note on ver. 2. ^ The ancient. The old man. H And the base. The man of low rank in life. The word properly means the man that is despised, the vile, the ignoble, 1 Sam. xviii. 23 ; Prov. xii. 9. The honourable. All the forms of respect in life W'ould be broken up ; all the proper rules of deference between man and man would be violated. Neither dignity, age, nor honour would be respected. 6. When a man shall take hold^ etc. In this verse, and the following verses, the prophet continues to describe the calamitous and ruined state that would come upon the Jews — when there would be such a want of wealth and men, that they would seize upon any one that they thought able to defend them. The act of taking hold here denotes supplication and entreaty^ as Avhen one in danger or distress clings to that which is near, or which may be likely to aid him. Comp. ch. iv. 1 ; 1 Sam. xv. 27. *IT His brother. His kinsmen, or one of the same tribe and family — cvaiming protection because they be- CHAPTEll III. 113 /i. 0. 760.] 7 lu tliat day sliall lie ^ swear, saying, I will not be an ^ bealer ; 1 lift up the hand, Ge. 14. 22. 2 binder up. for in my bonse is neither bread nor clothing: make me not a ruler of the people. 7 He shall lift up [his voice] in that day, saying, I will not be a healer ; For in my house is neither bread nor clothing ; — Make me not a ruler of the people. longed to the same family. H Of the house of his father. Descended from the same paternal ancestors as himself. Probably this refers to one of an ancient and opulent family — a man who had kept himself from the civil broils and tumults of the nation, and who had retained his property safe in the midst of the surrounding desolation. In the previous verse, the prophet had said that one characteristic of the times would be a want of respect for the aged and the honourable. He here says that such would be the distress, that a man would be com- pelled to show respect to rank ; he would look to the ancient and wealthy families for protection. *^1 Thotc hast clothing. In ancient times, wealth consisted very much in changes of garments ; and the expression “thou hast clothing,” is the same as “you are rich, you are able to assist us.” See Exod. xii. 34 ; xx. 26 ; Gen. xlv. 22 ; 2 Kings v. 5. H And let this ruin, etc. This is an expression of entreaty. “ Give us assistance, or defence. We commit our ruined and dilapidated affairs to thee, and implore thy help.” The LXX. read this, “ and let my food,” ^. e. my support, “be under thee” — do thou furnish me food. There are some other unimportant variations in the ancient versions, but the sense is substantially given in our translation. It is expressive of great distress and anarchy — when there would be no ruler, and every man would seek one for himself. The whole deportment evinced here by the suppliant is one of sub- mission, distress, and humility. 7. In that day shall he swear. Hebrew, — “shall he lift up,” i. e. the voice, or the hand. To lift up the hand Avas one of the modes of taking an oath. Perhaps it means only that he should lift up the voice — i. e. should answer. Comp. Numb. xiv. 1. The Vulgate, the LXX., and the Chaldee, read it simply “he shall answer'* II I will not he an healer. Heb., “ a hinder upf ch. i. 6. The Vulgate renders it, “I -am not a physician.” The LXX. and the Chaldee, “ I am not sufficient to be a leader.” The meaning is, that the state of affairs Avas so ruinous and calamitous that he Avould not attempt to restore them — as if in the body disease should have so far progressed that he Avould not undertake to restore the person, and liave him die under his hands, so as to expose himself to the reproach of being an unsuc- cessful and unskilful physician. ^ Is neither bread nor clothing. I am not rich. I have not the means of providing for the Avants of the people, or to maintain the rank of a ruler. “It is customary,” says Sir John Chardin, “to gather together an immense quantity of clothes, for their fashions never alter.” “The kings of Persia have great Avardrobes, Avhere they have always man^^ hundreds of habits ready, designed for presents, and sorted.” — Lowth, The description here is one of very great calamity and anarchy. So great Avould be the ruin and danger that men Avould be unwilling to be chosen to the office of princes and rulers, and none could be found Avho would desire to possess the highest honours of the nation. Generally, men aspire to 114 ISAIAH. [B, c. 760, 8 For Jerusalem is ruined, and Judali is fallen : because ^ tbeir tongue and tbeir doings are against the Loud, to provoke tke eyes ^ of Ms glory. 9 % Tke skow of tkeir coun- c Mic. 3. 12. d Lam. 5. l6, 17. tenance-^ doth ‘witness against them, and tkey declare tkeir sin as Sodom, they Mde ii not. Woe unto tkeir soul; for tkey kave rewarded evil unto tkem- selves. e 1 Cor. 10. 22. / Jer. 3. 3. 8 For Jerusalem totteretk, and Judak falletk; Because tkeir tongue and their deeds are against Jehovah, To provoke Ms glorious eyes. 9 The aspect of tkeir countenance witnessetk against them ; Tkey pubksk tkeir sin kke Sodom ; tkey Mde it not. Woe to tkek souls ! for tkey kave recompensed evil to themselves. office ; here they were unwilling, on account of the disordered and ruined state of affairs, even to accept of it. 8, I'or Jerusalem, etc. The prophet proceeds to show the cause of this state of things. “ These are the words of the prophet, and not of him who was chosen leader.’' — Jerome, Is ruined. It would be so ruined, and the prospect of preserving it would be so completely taken away, that no one could be induced to undertake to defend and protect it. Judah, The kingdom of Judak, of which Jerusalem was the capital. Note, ck. i. 1. ^ Is fallen, hthh,, falls ; i.e. is about to fall — as a tower or a tree falls to ruin. If the capital fell and was ruined, the kingdom would also fall as a matter of course. Because their tongue, etc. This is the reason why Judah was ruined. By word and deed— that is, in every way they opposed God. The tongue here represents their language, their manner of speaking. It was proud, haughty, rebellious, perhaps blasphemous. H To provoke. To irritate; to offend. The eyes of his glory. This is a Hebrew expression to denote his glorious eyes. The eye quickly expresses anger or in- dignation. We perceive these passions in the flashing of the eye sooner than in any other part of the countenance. Hence, to provoke the eyes is an expression signifying simply to excite to anger, or to excite him to punish them. Lowth proposes to render this, “ to pro- voke the cloud of his glory” — referring to the Shekinah or cloud that rested over the ark in the temple. By a slight variation of the Hebrew text, reading instead of it may be so read, and the Syriac so translates it ; but the change in the Hebrew text does not seem to be authorized. 9. The show of their countenance. The word rendered the show is probably derived from a word signifying to know, or to recognise, and here denotes impudence or pride. LXX., “The shame of their face.” ^ Doth witness against them. Answers to them ; or responds to them — There is a correspondence between the feelings of the heart and the looks, an answering of the countenance to the purposes of the soul, that shows their true character, and betrays their plans. The prophet refers here to the great law in physiology, that the emotions of the heart will be usually expressed in the countenance ; and that by the marks of pride, vanity, and malice there depicted, we may judge of the heart ; or as it is expressed in our translation, that the expression of the face will loitness against a wicked man. If They declare, etc. By their deeds. Their crimes are open and bold. There is no attempt at concealment. If Sodom, See Gen. xix. 5, Comp. CHAPTER III. 115 B. c. 760.J 10 Say ye to the rigliteous, tliat ^ it shall he well with him: for they shall eat the fruit of their doings. 11 Woe unto the wicked ! it shall he ill with him: for the reward of his hands shall he g Ecc. 8. 12, 13. 1 done to. ^ given him. 12 % for my people, chil- dren are their oppressors, and women rule oyer them. 0 my people, they which ^ lead thee cause thee to err, and ^ destroy the way of thy paths. 2 or, call thee blessed, 3 swallozo vp. 10 Say to the just, that good [shall be to him], Por they shall eat the fruit of their doings. 11 Woe to the wicked ! evil [shall be to him] ; For the reward of his hands shall be given him. 12 As for my people, their oppressors are children. And women rule over them. As for my people, those who bless thee cause thee to err. And pervert the way of thy paths. note, Isa. i. 10. ^ Woe unto their soul. They shall bring woe upon themselves ; they deserve punishment. This is an expression denoting the highest abhorrence of their crimes. ^ They have reioarded evil^ etc. They have brought the punishment upon themselves by their own sins. 10. Say ye to the righteous. The meaning of this verse and the following is sufficiently plain, though expositors have given some variety of interpretation. They declare a great principle of the Divine administration similar to what is stated in ch. i. 19, 20. Lowth reads it, “Pronounce ye a blessing on the just; verily good (shall be to him).’’ If That it shall be well, etc. The word rendered “well,” means “ good.” The sense evidently is, that in the Divine adminis- tration it shall be well to be righteous. The LXX. have rendered this in a remarkable manner, connecting it with the previous verse : “Woe unto their soul, for they take evil counsel among themselves, saying, Let us hind the righteous, for he is troublesome unto us, therefore they shalleatthefruit of their doings.” ^ They shall eat, etc. That is, they shall receive the appropriate reward of their works, and that reward shall be happiness. As a husbandman who soavs his field and culti- vates his farm eats the fruit of his labour, so shall it be with the righteous. A similar expression is found in ProA\ i. 31 : Therefore shall they eat of the fruit of then own way, And be filled with then own devices. Also Jer. vi. 19 : “I will bring evil upon this people, the fruit of their thoughts.” Comp. Gal. vi. 8. 11. Woe unto the wicked. To all the wicked — but here having par- ticular reference to the Jews whom Isaiah was addressing. If It shall be ill with him. The word ill is the only word here in the original. It is an emphatic mode of speaking — expressing deep abhorrence and suddenness of denunciation. “Woe to the impious ! Ill !” If For the reward of his hands. Of his conduct. The hands are the instruments by which we accomplish anything, and hence they are put for the whole man. *If Shall he given him. That is, shall be repaid to him ; or he shall be justly recompensed for his crimes. This is the principle on Avhich God rules the Avorld. It shall be w^ell here, and hereafter, with those who obey God ; it shall be ill here, and for ever, with those who disobey him. 12. As for my people, children are their oppressors. This refers lib ISAIAH. 13 Tlie Lord standeth up to plead, s and standetli to judge tlie people. 14 The Lord will enter into judgment with the ancients of g Mic. 6, 2. [b. C. 760. his people, and the princes there- of : for ye have ^ eaten up the vineyard ; * the spoil of the poor is in your houses. 15 What mean ye that ye 1 or, burnt. h Mat. 21. 33 13 Jehovah standeth up to plead his cause ; And ariseth to judge the people. 14 Jehovah will come iuto judgment with the elders of the people, and their princes : — As for you, ye have consumed my vineyard, “ The plunder of the poor is in your habitations. 15 ‘‘ What mean ye ? Ye tread down my people doubtless to their civils rulers. They who ought to have been their 'protectors oppressed them by grievous taxes and burdens. But whether this means that the rulers of the people were literally minors, or that they were so in disposition and character^ has been a question. The original word is in the singular number — bbto — and means a child, or an infant. It may, however, be taken collectively as a noun of multitude, or as denoting more than one. To whom reference is made here cannot easily be determined ; but possibly to Ahaz, who began to reign when he was twenty years old, 2 Kings xvi. 2. Or it may mean that the character of the princes and rulers was that of inexperienced children, unqualified for government. ^ Are their oppressors. Literally, “are their exactors,** or their taxers — the collectors of the revenue. 11 Aoid women rule over them. This is not to be taken literally ; but it means either that the rulers were under the influence of the harem, or the females of the court, or that they were effeminate and destitute of vigour and manliness in counsel. The LXX. and the Chaldee render this verse substantially alike: “Thy exactors strip my people, as they who gather the grapes strip the vineyard.’^ ^ They xohich lead thee. Heb., They who bless thee, or call thee blessed. (See margin.) This refers doubtless to the public teachers and the false prophets, who blessed or flattered the people, and who promised them safety in their sins. IT Cause thee to err. Lead you astray ; or lead you into sin and danger. II And destroy. Heb., Swallow up. 13. The Lord standeth up. To stand up may mean the same as to arise. God would not sit in silence and see their wicked conduct ; but he would come forth to inflict on them exemplary and deserved chastisement. H To plead. To to contend with; i.e. to con- demn, to inflict punishment. 14. With the ancients, etc. With the old men, the counsellors. H Ye have eaten up the vineyard. Heb., “Ye have burnt up** — that is, you have consumed or destroyed it. By the vineyard is repre- sented the Jewish republic or people, Psa. Ixxx. 9 — 13. Comp, notes, Isa. V. 1 — 7. The princes and rulers had, by their exactions and oppressions, ruined the people and destroyed the country, f The spoil of the poor. The plunder of the poor ; or that which you liave taken from the poor by exactions and oppressions. The word spoil commonly means the plunder or booty which is obtained in war. 15. What mean ye. What is your object? Or, what advantage is it to you ? Or, by what right or pretence do you do this ? H Beat CHAPTER III. s» Oi 760. j beat ‘ ray people to pieces, and grind the faces of the poor? saith the Lord God of hosts. 16 H Moreover the Lord saith, Because the daughters of Zion i ch. 58. 4. 117 are haughty, and walk with stretched-forth necks, and ‘wan- ton eyes, walking and ^ mincing as they go, and making a tink- ling with their feet * 1 deceivmg zpith their eyes. 2 tripping nicely. And ye grind the faces of the poor Saith Jehovah of hosts. 16 Moreover Jehovah saith : — “ Because the daughters of Zion are haughty, “ And walk with the neck stretched forth; And allure by the wanton glance of the eye ; Mincing their steps as they go, And making a tinkling with their feet : — my people to pieces. That is, that you trample on them, or cruelly oppress them, Psa. xciv. 5. H And grind the faces of the poor. This is an expression also denoting great oppression. It is taken from the act of grinding a substance on a stone until it is worn away and nothing is left. So, by their cruel exactions, by their injustice to the poor, they exhausted their little property until nothing was left. The word faces here is synonymous with persons — or with the poor themselves. The word /ace is often used in the sense oi person, Exod. xxxiii. 14; 2 Sam. xviii. 11. A similar description, though in still stronger language, is found in Micah hi. 2, 3 ; Who pluck off their skin from off them. And their flesh from off their bones ; 'Who also eat the flesh of my people. And flay their sldn from off them ; And they break their bones, and chop them in pieces, As for the pot, and as flesh witliin the caldron. 16. Moreover the Lord saith. In the previous parts of this prophecy the prophet had rebuked the princes, magistrates, and the people generally. In the remainder of this chapter he reproves with great severity the pride, luxury, and effeminacy of the female part of the Jewish community. Some interpreters have understood this as designed to reprove the pride and luxury of the cities and toivns of Judah, regarded as daughters of Zion. See note, ch. i. 8. But this interpretation is far-fetched and absurd. On this principle, every- thing in the Bible might be turned into allegory. H The daughters of Zion. Jewish females ; they who dwelt in Zion. Perhaps he means particularly those ivho dwelt in Zion, the capital — or the females connected with the court. It is probable that the prophet here refers to the prosperous reign of Uzziah, (2 Chron. xxvi. 5, etc.,) when, by successful commerce, luxury would naturally abound. H Are haughty. Are proud. H And walk with stretched-forth necks. Displaying the neck ostentatiously ; elevating or extending it as far as possible. Septuagint, v^rjkip rpax^ko), with elevated or exalted neck ; i. e. with that indication of pride and haughtiness which is evinced by a lofty demeanour. “When the females dance [in India], they stretch forth their necks, and hold them away, as if their heads were about to fall from their shoulders.” — Roberts. ^ And wanton eyes. D’p:;? . The W'ord shdqdr, usually means to lie, to deceive, and may here refer to the art of alluring by a wanton or fascinating Ii8 ISAIAH. [b. c. 760. 17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Loud will ^ dis- cover their secret jjarts. 1 ma^e naked. 17 Therefore, the Lord will make bald the head of the daughters of Zion ; And Jehovah will expose their nakedness. glance of the eye. There has been great diversity of opinion about the meaning of this expression. Lowth proposes to read it, “ and falsely setting off their eyes with paint” — in allusion to a custom known to prevail in the East of colouring the eyelids with stibium, or the powder of lead ore. This was done the better to exhibit the white of the eye, and was supposed by many to contribute to the healthful action of the eye itself. This practice is known to prevail extensively now ; but it is not clear that the prophet here has refer- ence to it. The expression is usually interpreted to mean, “ deceiving with the eyes ” that is, alluring or enticing by the motion of the eyes. The motion of the eyes is mentioned (Prov. vi. 13, 14) as one mode of deceiving a person : He winketh with his eyes, He speaketh with his feet. He teacheth with his fingers ; Prowardness is in his heart. He deviseth mischief continually. Comp, notes on Job xlii. 14. The meaning here doubtless is, that they attempted to entice by the motion or glance of the eye. The Chaldee seems to have understood this of staining the eyes with stibium. H Mincing as they go. Margin, “tripping nicely;” that is, walking with an affected gait — a mode which, unhappily, is too well known in all ages to need a more particular description. Hoberts, speaking of the dance in India, says: “Some parts of the dance consist of a tripping or mincing step, which they call tatte-tattee. The left foot is put first, and the inside of the right keeps following the heel of the former,” *11 And making a tinkling with their feet. That is, they adorn themselves with ankle rings, and make a tinkling or noise with them to attract attention. The custom of wearing rings on the fingers and wrists has been common everywhere. In addition to this. Oriental females often wore them on the ankles — a custom in itself not more unreasonable or absurd. The custom is mentioned by travellers in eastern countries in more modern times. Thus Michaeiis says: “In Syria and the neighbouring provinces, the more opulent females bind ligaments around their feet, like chains or bracelets, united by small chains of silver and gold, and exhibit them by their sound as they walk.” And Pliny (Nat. Hist. lib. xxiii. ch. 12) says : “ Silver has succeeded to gold in the luxury of the females, who form bracelets for their feet of that, since an ancient custom for- bids them to wear gold.” Prequent mention is made of these orna- ments, says Hosenmiiller, in the Arabic and Persian poems. Roberts, speaking of the ornaments on the feet of females in India, says : “The first is a large silver curb, like that which is attached to a bridle ; the second is of the same kind, but surrounded by a great number of small bells ; the third resembles a bracelet ; and the fourth is a convex hoop, about two inches deep.” 17. Therefore the Lord xoill smite with a scab. There is some B.c. 760.] CHAPTER HI. 119 18 In that day tlie Loud -will take away the bravery of their tinkling ornaments about their feetj and their ^ canls, and their round tires like tbe moon, 1 or, netioorks. 18 In that day the Lord will take away The ornament of the foot-clasps, and the spangles, and the crescents ; diversity of rendering to this expression. The LXX. read it, “ The Lord will humble the principal daughters of Zion’’ — those who belong to the court, or to the families of the princes. The Chaldee, “The Lord will prostrate the glory of the daughters of Zion.” The Syriac is the same. The Hebrew word npto stppdhh^ translated “will smite with a scab,” means to make hald^ particularly to make the hair fall off by sickness. Our translation conveys the idea essentially, that is, that God would visit them with disease that would remove the hair which they regarded as so great an ornament, and on which they so much prided themselves. Pew things would be so degrading and humiliating as being thus made bald. The description in this verse means, that God would humble and punish them ; that they who so adorned themselves, and who were so proud of their ornaments, would be divested of their gay attire, and be borne naked into captivity in a foreign land. 18. In that day. That is, in the time when he would inflict this exemplary punishment on them — probably the calamitous times of the Babylonish captivity. H The Lord will take away. By the agents that he shall choose to employ in this work. The prophet proceeds to specify the various ornaments that composed the female apparel in his time. It is not easy to describe them particularly, nor is it necessary. The general meaning of the passage is plain : and it is clear from this, that they greatly abounded in ornaments. H The bravery. This word we apply to valour or courage. The word here used, however, means ornament^ adorning, or glory, II Of their tink- ling ornaments. This is the same word which is used in ver. 16, and refers to the chains or clasps with which they ornamented their feet and ankles, and which made a tinkling noise as they walked. ^ And their Margin, networks'* The LXX. is the same. It is com- monly supposed to mean caps of net-work worn on the head. Accord- ing to others, the word refers to small suns or spangles worn on the hair, answering to the following word moons, “The caul is a strap, or girdle, about four inches long, which is placed on the top of the head, and which extends to the brow, in a line with the nose. The one I have examined is made of gold, and has many joints ; it contains forty-five rubies, and nine pearls, which give it a net-work appear- ance.” — Roberts. H Their round tires like the moon. Heb., moons. This refers to small ornaments in the shape of crescents, or half- moons, commonly worn on the neck. They were also sometimes worn by men, and even by camels. Judg. viii. 21, {margin,) 26. It is probable that these ornaments might originally have had some re- ference to the moon as an object of worship ; but it does not appear that they were so worn by the females of Judea. They are still worn by the females of Arabia. — Rosenmuller. Roberts says of such orna- ments in India ; “ The crescent is worn by Parvati and Siva, from whom proceed the Lingam, and the principal impurities of the system. No dancing-girl is in full dress without her round tires like the moon.” This ornament is still found in the form which the 120 ISAIAH. fB. Ci 760, 19 The ^ chains, and the hracc- I lets, and the ^ mufflers, 1 or, suree/ balls, I 2 or, spangled ornaments. 19 The pendants, and tlie bracelets, and the thin veils ; following engraving exhibits — under the name of cliumarah, “The chumarahy which signifies moon, is a splendid ornament worn by the women of western Asia in front of their head-dresses. It is usually made of gold, set with precious stones and pearls. They are some- times made of the crescent form ; but the most common are such as the engraving represents. They often have Arabic characters in- scribed upon them, and sometimes a sentence from the Koran is used by the Mohammedan women of Arabia Felix. THE CHUMABAH. 19. The chains. Margin, sv)eet halls. The word used here is derived from the verb natdphy to dropy to fall in drops y or to distily as juice from a plant. Hence it means that which resembles drops — as pearls, or precious stones, used as ornaments for the neck or ears. We retain a similar word as applicable to the ornaments of the ear, by calling them drops. The Chaldee renders this chainSy and so also the Vulgate. The LXX. understand it of a hanging ox pendant orna- ment — and this is its undoubted meaning — an ornament pendant, like gum distilling from a plant. “These consist, first, of one most beautifully worked, with a pendant ornament for the neck ; there is also a profusion of others which go round the same part, and rest on the bosom. In making curious chains, the goldsmiths of England do not surpass those of the East.” — Roberts. ^ And the bracelets. Eor the wrists. The Chaldee translates it, “bracelets for the hands.” These ornaments were very ancient. See Gen. xxiv. 22 ; Numb, xxxi, 50. Mahomet promises "to those who shall folloAV him gold and silver bracelets. “The bracelets are large ornaments for the wrists, in which are sometimes inclosed small bells.” — Roberts. H Mufflers. Margin, spangled ornaments. The word used here is derived from a verb, to tremble y to shake — radl; and the name is given to the ornament, whatever it was, probably from its tremxdous motion. Perhaps it means a light y thin veil; or possibly, as in the margin, spangled ornaments, producing a tremulous, changing aspect. In Zech. xii. 2, the word is used to denote “trembling” — giddiness, ox B.C. 7^0.1 CHAPTEK III. 123 20 Tlie bonnets, and tlie orna- bands, and tlio tablets, and tlie ments of tlie legs, and the bead- ear-rings, 1 houses of the scut. 20 The turbans, and the fetters, and the head-bands, and the smelbng- boxes, and the amulets ; intoxication. It was early customary, and is still common in Oriental countries, for the females to wear veils. No female ventures abroad without her veil. That which is supposed to be intended here is described by the Arabian scholiast Salieri, quote'd by Gesenius. It is drawn tight over the upper part of the head, but the part around the eyes is open, and a space left to see through, and the lower part is left loose and flowing, and thus produces the tremulous appearance indicated in this place. See the notes and illustrations on ver. 24. 20. The bonnets. The tiara^ head-dress, or turban. The word comes from the verb to adorn. The turban is almost universally worn in the East. It was worn by the priests, Exod. xxxix. 28 ; by the bride- groom, Isa. Ixi. 10 ; Ezek. xxiv. 17 ; and by women. Its foim is well known. *il And the ornaments of the legs. The word used here is derived from a verb signifying to xcalk, to go, particularly to walk in a stately and formal manner — with a measured step, rn"i2?2Jn, from ; and thus refers to a proud and lofty gait. The ornament which is here referred to is supposed to have been a short chain extending from one foot to the other, worn by the Eastern Avomen, to give them a measured and stately gait. — Gesenius. This cham is supposed to have been attached by hooks or clasps to the “tinkling ornaments’' mentioned in ver. 16. Saileri mentions these ornaments, and thus describes them; “The word denotes a small chain, with which females, when they walk, connect their feet, in order to make their steps equal.” Happily these ornaments are unknoAvn in modern times, at least in Western countries. They are still retained in the East. H A?id the head-bands. This Avord means girdles of any kind, still commonly worn on the head. The following cut Avdll illustrate one of the usual forms of the head-band. H And the tablets. The Hebrew is, as in the margin, houses of the souV* The word translated soul means also the breath— omA hence, as one of its mean- ings, that Avhich is breathed, or which is smelled ; scent, fragrancy, odour. The Avord houses here may denote also boxes — as boxes of perfumes. The phrase here means, undoubtedly, smelling -boxes or bottles containing perfumes or fragrant odours. The Avord tablets has no meaning here. *il And the ear-rings. It is by no means certain that the original means ear-rings. The AA-ord is derived from the verb '©nb, signifying to v^hisyer, and then to conjure, to charm, (seo VOL. 1. Q 122 ISAIAH. |b. c. 760 , 21 TheringS; and nose-jewels, | 21 The finger-rings, and the jewels for the nostrils ; note on ver. 3 ;) and here probably denotes precious stones, worn by the females as amulets or charms. The word is often used to denote charming serpents^ from their hissing ; and it has been supposed pro- bable that these amulets were small images of serpents. There is no doubt that such ornaments were worn by Oriental females. “ These ornaments seem to have been amulets^ often gems and precious stones, or plates of gold and silver, on which certain magic formulas were inscribed, which were worn suspended from the neck or ears by Oriental females.** — Gesenius, The following extract will furnish an explanation of these ornaments : “ Besides ornamental rings in the nose and the ears, they [Oriental females] wore others round the legs, which made a tinkling as they went. This custom has also descended to the present times ; for Rauwolf met with a number of Arabian women on the Euphrates, whose ankles and wrists were adorned with rings, sometimes a good many together, which, moving up and down as they walked, made a great noise. Chardin attests the existence of the same custom in Persia, in Arabia, and in very hot countries, where they commonly go without stockings ; but ascribes the tinkling sound to little bells fastened to those rings. In the East Indies, golden bells adorned the feet and ankles of the ladies from the earliest times ; they placed them in the flowing tresses of their hair ; they suspended them round their necks, and to the golden rings which they wore on their Angers, to announce their superior rank, and extort the homage which they had a right to expect from the lower orders ; and from the banks of the Indus, it is probable the custom was intro- duced into the other countries of Asia. The Arabian females, in Palestine and Syria, delight in the same ornaments, and, according to the statements of Dr. Clarke, seem to claim the honour of leading the fashion. ‘ Their bodies are covered with a long blue tunic ; upon their heads they wear two handkerchiefs, one as a hood, and the other bound over it as a fillet across the temples. Just above the right nostril they place a small button, sometimes studded with pearl, a piece of glass, or any other glittering substance ; this is fastened by a plug, thrust through the cartilage of the nose. Sometimes they have the cartilaginous separation between the nostrils bored for a ring, as large as those ordinarily used in Europe for hanging curtains ; and this pendant in the upper lip covers the mouth — so that, in order to eat, it is necessary to raise it. Their faces, hands, and arms are tatooed, and covered with hideous scars ; their eyelashes and eyes being always painted, or rather dirtied, with some dingy black or blue powder. Their lips are dyed of a deep and dusky blue, as if they had been eating blackberries. Their teeth are jet black ; their nails and fingers brick red ; their wrists, as well as their ankles, are laden with large metal cinctures, studded with sharp pyramidical knobs and bits of glass. Yery ponderous rings are also placed in their ears.* ** — Paxton, 21. The rings. Usually worn on the Angers, 'll And nose-jeicels. The custom of w'earing jewels in the nose has generally prevailed in savage tribes, and was common, and is still, in Eastern nations — among the Arabians, Persians, etc. Sir John Chardin says: “It is the custom in almost all the East for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. c. 760. 1 CHAPTEH III, 123 22 Tlie cliiingea'ble suits of apparel, and the mantles, and the wimples, and the crisping- pins, 23 The glasses, and the fine linen, and the hoods, and the Tails. 22 The splendid robes, and the tunics ; And the shawls, and the purses ; 23 The transparent garments, and the fine linen ; And the hoods, and the veils. These rings are of gold, and have commonly two pearls and one ruby between, placed in the ring. I never saw a girl or young woman in Arabia, or in all Persia, who did not wear a ring in this manner in her nostrils.'’ — Harmer’s Obs., iv. p. 318. The annexed cut will illustrate the usual form of this ornament in the East. THE KHIZAM, OR NOSE-JEWEL OF MODERN EGYPT. 22. The articles which are mentioned in the remaining part of this description are entire articles of apparel — those which had preceded were chiefly single ornaments. II The changeable suits of apparel. The word which is used here in the original comes from a verb signi- fying to pull as a shoe; to unclothe one’s self; and it here de- notes the more costly or valuable garments, which are not worn on common occasions, and which are laid aside in ordinary employments. This does not refer to any particular article of dress, but to splendid and costly articles in general. “The eastern ladies take great pride in having many changes of apparel, because their fashions never alter. Thus the net brocades worn by their grandmothers are equally fashionable for themselves.” — Roberts. *11 And the mantles. Prom the verb to cover ^ or to clothe. The word mantle does not quite express the force of the original. It means the fuller tunic which was worn over the common one, with sleeves, and which reached down to the feet. “A loose robe,” says Poberts, “ which is gracefully crossed on the bosom.” ^ And the wimples. Our word wimple means a /mod, or ro^7, but this is not the meaning of the Hebrew word in this place. It means a wide, broad garment, which could be thrown over the whole — and in which the individual usually slept. “Probably the fine muslin which is sometimes thrown over the head and body.” — Roberts. If And the crisping -pins. This phrase with us would denote curling-irons . But the Hebrew here denotes a very different article. It means money-bags, or purses. These were often made very large, and were highly ornamented. Comp. 2 Kings v. 23. Erequently they were attached to the girdle. 23. The glasses. There is a great variety of opinion about the expression used here. That the ancient Jews had looking-glasses, or mirrors, is manifest from the account in Exod. xxxviii. 8. These mirrors were made of polished plates of brass. The Yulgate and 124 ISAIAH. [b. c. 760 . Chaldee understand this of mirrors. The LXX. understand by it a thin^ transparent covering like gauze — perhaps like silk. The word is derived from the verb to reveal, to make apparent, etc. ; and applies either to mirrors, or to a splendid, shining garment. It is probable that their excessive vanity w'as evinced by carrying small mirrors in their hands — that they might examine and adjust their dress as might be necessary. This is now done by females of Eastern nations. Shaw informs us that, “in the Levant, looking-glasses are a part of female dress. The Moorish women in Barbary are so fond of their ornaments, and particularly of their looking-glasses, which they hang upon their breasts, that they will not lay them aside, even when, after the METAL Miimons. drudgery of the day, they are obliged to go two or three miles with a pitcher or a goat-skin to fetch water.” — Biirdcr. In Egypt, the mirror was made of mixed metal, chieliy of copper ; and this metal was so highly polished, that in some of the mirrors discovered at CHAPTER III. 125 B. G. 7G0.J 24 And it shall come to pass, t/iao instead of sweet smell, there shall he stink ; and instead of a girdle, a rent; and instead of 'vyell-set hair, baldness ; * and instead of a stomacher, a girding of sackcloth; and burning in- stead of beauty. k Mic. 1. 16. 24 And there shall be, instead of aromatics, corruption ; And instead of [an ornamented] girdle, a cord ; And instead of plaited hair, baldness ; And instead of a stomacher, a girdle of sackcloth : A smi-burnt skin instead of beauty. Thebes the lustre has been partially restored, though they have been buried in the earth for many centuries. The mirror was nearly round, inserted in a handle of wood, stone, or metal, whose form varied according to the taste of the owner. The cuts on the preceding page will give an idea of the ancient form of the mirror, and will show that they might be easily carried abroad as an ornament in public. Comp. Wilkinson’s Manners and Customs of the Ancient Egyptians, vol. hi. pp. 384 — 386. H And the fine linen. Anciently, the most deli- cate and fine garments were made from linen which was obtained chiefly from Egypt. See note, Luke xvi. 19. ^ And the hoods. Or, turhans. *[[ And the veils. This does not differ probably from the veils worn now, except that those Avorn by Eastern females are large^ and made so as to cover the head and the shoulders — so that they may be draAvn closely round the body, and effectually conceal the person. Comp. Gen. xxiv. 65. 24. And it shall come to pass. The prophet proceeds to denounce fiidgment ov punishment that Avould come upon them for their pride and vanity. In the calamities that Avould befall the nation, all their ornaments of pride and vain-glory Avould be stripped off; and instead of them they would exhibit the marks, and wear the badges of cala- mity and grief. *[1 Instead of sweet smell. Ileb., Dipi bosem^ aromatics, perfumes, spicy fragrance ; such as they used on their garments and persons. “No one eA^er enters a company Avithout being well per- fumed ; and, in addition to various scents and oils, they are adorned Avith numerous garlands, made of the most odoriferous flowers.” — Roberts. “ The persons of the Assyrian ladies are elegantly clothed and scented Avith the richest oils and perfumes. When a queen Avas to be chosen to the king of Persia, instead of Vashti, the virgins collected at Susana, the capital, underwent a purification of twelve months’ duration — to Avit, ‘six months Avith oil of myrrh, and six months Avith SAveet odours.’ The general use of such precious oil and fragrant perfumes among the ancient Romans, particularly among the ladies of rank and fashion, may be inferred from these words of Virgil ; Ambrosiaaque comae divinuni vertice odorem Spiravere. IRn. i. 403. ‘From her head the ambrosial locks breathed divine fragrance.’ ” — Paxton. If A stink. This Avord properly means the fetor, or offensive smell, which attends the decomposition of a deceased body. It means that the bodies Avhich they so carefully adorned, and Avhich they so assiduously endeavoured to preserve in beauty by unguents and perfumes, would die and turn to corruption. If And instead of a 126 ISAIAH. B. c. 760. girdle. Girdles were an indispensable part of an Oriental dress Their garments were loose and flowing, and it became necessary to gird them up when they ran, or danced, or laboured. ^ A rent. There has been a great variety of opinion about the meaning of this word. The most probable signification is that which is derived from a verb meaning to go around^ encompass^ and hence that it denotes a cord. Instead of the beautiful girdle with which they girded them- selves, there shall be a cord — an emblem of poverty, as the poor had nothing else with which to gird up their clothes — a humiliating description of the calamities which were to come upon proud and vain females of the court. 11 And instead of well-set hair. Hair that was curiously braided and adorned. “No ladies pay more attention to the dressing of the hair than these [the dancing-girls of India] ; for, as they never wear caps, they take great delight in this their natural ornament.'’ — Roberts, Miss Pardoe, in “The City of the Sultan,” says, that after taking a bath the slaves who attended -her spent an hour and a half in dressing and adorning her hair. Comp.l Pet. iii. 3. IT Instead of a stomacher. It is not certainly known what is meant by this ; but it probably means some sort of girdle^ or a plaited or stiffened ornament worn on the breast. “I once saw a dress beau- tifully plaited and stiffened for the front, but I do not think it com- mon.” — Roberts, ^ A girding of sackcloth. This is a coarse cloth that was commonly worn in times of affliction, as emblematic of grief. 2 Sam. iii. 31 ; 1 Kings xx. 31 ; xxi. 27 ; Job xvi. 15 ; Isa. xxxii. 11. H And burning. The Avord here used does not occur elsewhere. It seems to denote a brandy a mark burnt in^ a stigma ; perhaps a sun- burnt countenance, indicating exposure in the long and wearisome journey of a captivity over burning sands and beneath a scorching sun. H Instead of beauty. Instead of a fair and delicate complexion, cherished and nourished with care. Some of the articles of dress here referred to may be illustrated by the following cuts, exhibiting several varieties of the costume of an Oriental female. To w'hat particular time the prophet refers in this chapter is not knoAvn : perhaps, however, to the captivity at Babylon. To whatever he refers, it is one of the most striking reproofs of vanity and pride — especially the pride of female ornament — anywhere to be found. And although he \i 2 idi particular reference to the Jewish females, yet there is no impropriety in regarding it as applicable to all such orna- ments wherever they may be found. They indicate the same state of the heart, and they must meet substantially the same rebuke from God. The body, however delicately pampered and adorned, must become the prey of corruption. “ The Avorm shall feed sweetly on it, and the earth-worm shall be its covering.” Comp. Isa. xiv. 2; Job xxiv. 20. The single thought that the body must die — that it must lie and moulder in the grave — should check the love of gay adorning, and turn the mind to a far more important matter, the salvation of the soul which cannot die; to “the ornament of a meek and quiet spirit, Avhich is in the sight of God of great price,” iPet. iii. 4.* * On this portion of Isaiah (ui. 16 — 24) the folloAving Avorks may he con- sulted; N. G. Schrcederi comm. Philo. Grit, de vestitu mulierum Hebraeorum; 1745, 4to. Disserta Philolo. Polycarpi Lyceri, ad Esa., m. 16—18, illus- trandum, in Tliesau. Aiitiq. Ugolim, Tom. xxix., pp. 438 — 452; also Bynacus, de Calceis Hehrae., ch. viii. Thesau. Antiq. Sacr., Tom. xxix., p. 756, seq. 127 b.c.760.] chapter HI. EOOD-VEIL OF AN ARAB FEMALE. SUFA AND TUEBAN. FACE-VEIL AND WALKING-WRAPPER. IN-DOOR DRESS OF A MODERN EGYPTIAN LADY. 128 ISAIAH. Lb. c. 760. 25 Thy men shall fall hy the sword; and thy * mighty in the war. 26 And her ^ gates shall la- 1 might, I Lam. 1. 4. ment and mourn : and she; Ijemg desolate; shall sit upon the ground. 2 cleansed, or emptied, m Lam. 2. 10. 25 Thy men shall fall by the sword ; And thy mighty men in battle. 26 And her gates shall weep and lament, And desolate she shall sit upon the ground. 25. Thy men. This is an address to Jerusalem itself — by a change not uncommon in the writings of Isaiah. In the calamities coming on them, their strong men should be overcome, and fall in battle. 26. And her gates. Cities were surrounded with walls, and were entered through gates opening into the principal streets. Those gates became of course the places of chief confluence and of business ; and the expression here means that in all the places of confluence, or amidst the assembled people, there should be lamentation on account , of the slain in battle and the loss of their mighty men in war. ^ And # she, Jerusalem is often represented as a female distinguished for beauty. It is here represented as a female sitting in a posture of grief. H Being desolate, shall sit upon the ground. To sit on the ground, or in the dust, was the usual posture of grief and mourning — denoting great depression and humiliation, Lam. ii. 10; hi. 28; Jer. XV. 17 ; Job ii. 13 ; Ezra ix. 3 — 5. It is a remarkable coin- cidence, that, in the medals which were made by the Romans to com- memorate the captivity of Judea and Jerusalem, Judea is represented under the figure of a female sitting in a posture of grief under a palm-tree — with this inscription, Judaea capta — in the form which is exhibited in the above engraving. The passage here, however, refers not to the captivity by the Romans, but to the first destruction . 3 . c. 760.J CHAPTER IV. CHAPTER IV. A ND ill tliat (lay seven Avomeii ^ sliall take hold of one man, saying, We will eat onr own bread, and wear our own apparel ; only let ^ us be called by thy 1 thi/ name be called, upon us. * name, ^ to take away our re- proach. 2 In that day shall the branch ” of the Lord be ^ beautiful and glorious, and the fruit of the 2 or, take thou away, n Jer. 23. 5, 6 ; Zecb 6. 12, 13. 3 beauty and glory. 1 And seven women shall take hold of one man in that day, saying, ‘‘Our own bread we will eat ; “And our own raiment we will wear “ Only let us be called by thy name, “Taking away our reproach.’^ 2 In that day shall the branch of Jehovah be for honour and glory, by Nebuchadnezzar. It is a tender and most affecting image of deso- lation. During the captivity at Babylon it was completely fulfilled ; and for ages since Judea might be appropriately represented by a captive female sitting pensively on the ground. [see the analysis prefixed to chapter II.] 1. hi that daij. The time of calamity referred to in the close of the previous chapter. This is a continuation of that prophecy, and there ■was no reason why these six verses should have been made a separate chapter. I'hat the passage refers to the Messiah is apparent from what has been stated in the notes on the commencement of the pro- phecy, (ch. ii. 1 — 4,) and from the expressions which occur in the chapter itself. See notes on vers. 2, 5, 6. ^ Seven women. The number seven is used often to denote a large though indefinite number, Lev. xxvi. 28 ; Prov. xxiv. 16; Zech. hi. 9. It means that so great should be the calamity, so many meii would fall in battle, that many women would, contrary to their natural modesty, become suitors to a single man to obtain him as a husband and protector. 'll Shall take hold. Shall apply to. The expression, “shall take hold,” denotes the earnestness of their application. H We loill eat our oivn bread, etc. We do not ask this in order to be maintained. We v/ill forego that which the law (Exod. xxi. 10) enjoins as the duty of the husband in case he has more than one wife. % Only let us be called by thy name. Let us be regarded as thy wives. The wife then, as now, assumed the name of the husband, h. remarkably similar expression occurs in Lucan, (b. ii. 342.) Marcia there presents a similar re- quest to Cato : Da tantuni nonien inane Connubii : liceat tumulo scripsisse, Catonis Marcia. “ Indulge me only with the empty title of wife. Let there only be inscribed on my tomb, ‘ Marcia, wife of Cato.’ ” *1 To take away our reproach. The reproach of being unmarried. Comp. Gen. xxx. 23 ; 1 Sam. i. 6. 2. The branch of the Lord. nlH’ — The sprout of Jehovah. This expression, and this verse, have had a great variety of interpreta- tion. The LXX. read it, “In that day God shall shine in counsel witli glory upon the earth, to exalt and to glorify the remnant of Israel.” The Chaldee renders it, “In that day, the Messiah of the Lord shall 130 ISAIAH. [b.c.760. earth shall he excellent and I comely for Hhem that are es- 1 the escaping of Israel. i Caped of Israel. And the produce of the land he for excellency and ornament, For the escaped of Israel. be for joy and glory, and the doers of the law for praise and honour to those of Israel who are delivered.** It is clear that the passage is designed to denote some signal blessing that was to succeed the calamity predicted in the previous verses. The only question is, to what has the prophet reference? The word “branch** is de- rived from the verb tzdmahh, signifying to sprouty to spring upy spoken of plants. Hence the word branch means properly that which shoots upy or sprouts from the root of a tree, or from a decayed tree. Comp. Job xiv. 7 — 9. The Messiah is thus said to be “ a root of Jesse,** Rom. xv. 12. Comp, note, Isa. xi. 1, 10, and “ the root and offspring of David,*’ Rev. xxii. 16, as being a descendant of Jesse ; ^. e. as if Jesse should fall like an aged tree, yet the root would sprout up and live. The word “ branch** occurs several times in the Old Testa- ment, and in most, if not all, with express reference to the Messiah. Jer. xxiii. 5: “Behold, the days come, saith the Lord, that I will raise unto David a righteous branchy and a king shall reign.** Jer. xxxiii. 15 : “In those days, and at that time, will I cause the branch of righteousness to grow up unto David.** Zech. hi. 8; vi. 12. In all these places there can be no doubt that there is reference to him who was to spring up from David, as a sprout does from a decayed and fallen tree, and who is therefore called a root^ a branch of the royal stock. There is, besides, a peculiar beauty in the figure. The family of David, when the Messiah was to come, would be fallen into decay and almost extinct. Joseph, the husband of Mary, though of the royal family of David, (Matt. i. 20; Luke ii. 4,) was poor, and the family had lost all claims to the throne. In this state, as from the decayed root of a fallen tree, a sprout or branch was to come forth with more than the magnificence of David, and succeed him on the throne. The name “branch,” therefore, came to be significant of the Messiah, and to be synonymous with “ the son of David.” It is so used, doubtless, in this place, as denoting that the coming of the Messiah would be a joy and honour in the days of calamity to the Jews. Interpreters have not been agreed, however, in the meaning of this passage. Grotius supposed that it referred to Ezra or Nehe- miah, but “ mystically to Christ and Christians.” Yogellius under- stood it of the remnant that should return from the Babylonish capti- nty. Michaelis supposed that it refers to the Jews who should be a reformed people after their captivity, and who should spring up with a new spirit. Others have regarded it as a poetic description of the extraordinary fertility of the earth in future times. The reasons for referring it to the Messiah are plain. (1.) The word has this refer- ence in other places ; and the representation of the Messiah under the image of a branch or shoot is, as we have seen, common in the Scrip- tures. Thus, also, in ch. liii. 2, he is called ttHij shbreshy root, and ppv ybneqy a tender plant, a sucker, sprout, shoot, as of a decayed tree. Comp, Job viii. 16; xiv. 7 ; xv. 30; Ezek. xvii. 22. And in reference to the same idea, perhaps, it is said (Isa. liii. 8) that he was nighzary cut off — as a branch, sucker, or shoot is cut off by the vine-drcsser or f^iimer from the root of a decayed tree. And thus, in Rev. v. 5, he CHAPTEH lY. 131 J3. c. 760.] is called AalSlB — the root of David. (2.) This interpretation accords best with the magnificence of the description, vers. 5, 6 ; and (3) it was so understood by the Chaldee interpreter, and doubtless by the ancient Jews. ^ Shall he beautiful and glorious, Heb., “ Shall be beauty and glory;” that is, shall' be the chief ornament or honour of the land ; shall be that which gives to the nation its chief distinc- tion and glory. In such times of calamity his coming shall be an object of &sire, and his approach shall shed a rich splendour on that period of the world. IT And the fruit of the earth. '“I? — correctly rendered/n^^^ of the earthy or of the land. The word “ earth” is often in the Scriptures used to denote the land of Judea, and perhaps the article here is intended to denote that that land is particularly in- tended. This is the parallel expression to the former part of the verse, in accordance with the laws of Hebrew poetry, by which one member of a sentence expresses substantially the same meaning as the former. See Introduction, § 8. If the former expression referred to the Messiah^ this does also. The “ fruit of the earth” is that which the earth pro- duces, and is here not different in signification from the branch which springs out of the ground. Yitringa supposes that by this phrase the Messiah, according to his human nature, is meant. So Hengstenberg (Christol. in loc.) understands it; and supposes that as the phrase “ branch of Jehovah” refers to his Divine origin as proceeding from Jehovah, so this refers to his human origin as proceeding from the earth. But the objections to this are obvious: (1.) The second phrase, according to the laws of Hebrew parallelism, is most naturally an echo or repetition of the sentiment in the first member, and means substantially the same thing. (2.) The phrase “branch of Jehovah” does not refer of necessity to his I)ivine nature. The idea is that of a decayed tree that has fallen down, and has left a living root which sends up a shoot, or sucker — and can be applied with great elegance to the decayed family of David. But how, or in what sense, can this be applied to Jehovah? Is Jehovah thus fallen and decayed? The idea properly is, that this shoot of a decayed family should be nurtured up by Jehovah ; should be appointed by him, and should thus be his branch. The parallel member denotes substantially the same thing, “ the fruit of the earth” — the shoot which the earth produces—or which springs up from a decayed family, as the sprout does from a fallen tree. (3.) It is as true that his human nature proceeded from God as his Divine. It was produced by the Holy Ghost, and can no more be regarded as “ the fruit of the earth” than his Divine nature, Luke i. 35; Heb. x. 5. (4.) This mode of interpretation is fitted to bring the whole subject into contempt. There are plain and positive passages enough to prove that the Messiah had a Divine nature, and there are enough also to prove that he was a man ; but nothing is more adapted to produce disgust in relation to the whole subject in the minds of sceptical or of thinking men, than a resort to arguments such as this in defence of a great and glorious doctrine of revelation. If Shall be excellent. Shall be for exaltation^ or honour. ®[1 Comely. Heb., for an ornament — meaning that he would be an honour to those times. ^ For them that are cscaioed of Israel. Margin, “ the escaping of Israel.” For the remnant, the small number that shall escape the calamities : a description of the pious portion of Israel which now, escaped from all calamities, would rejoice in the anticipated blessings of the Messiah’s reign, or would participate in the blessings of that reign. The idea is not, however, that the number who would be 132 ISAIAH. [b. c. 760. 3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall he called ® holy, even every one that is written * among the living in Jerusalem : 4 When the Lord shall have 0 ch. 60. 21. 1 or, to life, llev. 21. 27. 3 And it shall come to pass that he that is left in Zion, And he that remains in Jerusalem, Shall be called holy : Every one that is enrolled among the living in Jenisalem. 4 "WTien the Lord shall have washed away the filth of the daughters of Zion, And shall have removed the blood of Jerusalem, By the influence of judgment, — And the influence of burning ; saved would be small, but that they would be characterized as those who had escaped, or who had been rescued. 3. He that is left in Zion. properly refers to the remnant that should remain after the mass of the people should be cut off by wars, or be borne into captivity. If it refer to the few that would come back from Babylon, it means that they would be reformed, and would be a generation different from their fathers — which 'was undoubtedly true. If it refers, as the connexion seems to indicate, to the times of the Messiah, then it speaks of those who are “left while the great mass of the nation would be unbelievers, and would be destroyed. The mass, of the nation would bo cut off, and the remnant that was left would be holy ; that is, all true friends of the Messiah would be holy. *1[ Shall be called holy. That is, shall he holy. The expression “to be called” is often used in the Scriptures as synonymous with “ to be.” H Every one that is written among the living. The Jews were accustomed to register the names of all the people. Those names were written in a catalogue, or register of each tribe and family. To be written in that book or register, meant to be alive ; for when a death occurred the name was stricken out, Exod. xxxii. 32 ; Dan. xii. 1 ; Ezek. xiii. 9. The expression came also to denote all who were truly the friends of God ; they Avhose names are written in his book, the book of life. In this sense it is used in the New Testament, Phil. iv. 3; llev. iii. 5; xvii. 8. In this sense it is understood in this place by the Chaldee Par. : “ Every one shall be called holy who is written to eternal life ; he shall see the consolation of Jerusalem.” If the reference here is to the Messiah, then the passage denotes that under the reign of the Messiah all who should be found enrolled as his followers would be holy. An eflectual separation would subsist between them and the mass of the people. They would be enrolled as his friends, and they Avould be a separate, holy community. Com- pare 1 Pet. ii. 9. 4. When the Lord. That is, after God has done this, then all that are written among the living shall be called holy. The prophet in this verse states the benefits of affliction in purifying the people of God. He had said in the previous verse, that all who should be left in Zion should be called holy. He here states that, previous to that, the defilement of the people would be removed by judgment. IF Shall have teashed aicay. The expression, to icash is often used to denote, washed away the filth of the daughters of Zion, and shall have pui’ged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning. p Zech. 13. 1. B. c. 760. CHAPTEK IV. 1^33 5 And tlie Lord will create upon every dwelling-place of mount Zion, and upon her as- semblies, a cloud and smoke by day, and the shining of a flaming Are ^ by night : for ‘ upon all the glory shall he defence. q Zech. 2, 5, 1 or, above. 2 covering. 5 Then Jehovah shall create Upon every dwelling-place of mount Zion, And upon her assemblies, A cloud by day, and a smoke, And the brightness of a flaming fire by night ; For over all that is glorious shall be a protection. to purify in any way. In allusion to this fact is the beautiful promise in Zech. xiii. 1. See note, ch. i. 16. If The filth. This word here refers to their moral defilement — their pride, vanity, haughtiness ; and perhaps to the idolatry and general sins of the people. As the pro- phet, however, in ch. hi. 16—23, had particularly specified the sins of the female part of the Jewish people, the expression here probably refers especially to them, and to the judgments which were to come upon them, ch. iii. 24. It is not departing from the spirit of tliis passage to remark, that the church is purified, and true religion is often promoted, by God’s humbling the pride and vanity of females. A love of excessive ornament, a fondness for dress and display, and an exhibition of great gaiety, often stand grievously in the way of pure religion. The daughters of Zion. See ch. iii. 16. % And shall have purged. This is synonymous with the expression to wash. It means, to purify, to remove — as one removes blood from the hands by washing. % Blood of Jerusalem. Crime, blood-guiltiness — particu- larly the crime of oppression^ cruelty^ and robbery ^ wdiich the prophet (cli. i. 15) had charged on them. By the spirit of judgment. This refers, doubtless, to the calamities^ or punishment^ that would come upon the nation — principally to the Babylonish captivity. After God should have humbled and reformed the nation by a series of judg- ments, tlien they who were purified by them should be called holy. The word spirit here cannot be shown to be the Holy Spirit — and especially as the Holy Spirit is not represented in the Scriptures as the agent in executing judgment. It perhaps would be best denoted by the word infiuence, or 2^oiver. The Avord properly denotes vnnd^ aii\ motion, Gen. viii. 1 ; Job i. 19 ; then breathing, exhalation, or breath, Job vii. 7; Psa. xxxiii. 6. ITence it means the soul; and it means also God’s influence, or his putting forth his power and life-giving energy in animating and sustaining the universe ; and also, as here, his putting forth amy influence in accomplishing his Avorks and de- signs. IF And by the spirit of burning. Fire is often, in the Scriptures, the emblem of punishment, and also of purifying. Comp, note. Matt, iii. 11, 12. See Mai. iii. 2, 3. The Chaldee translates this, “by the tvord of judgment, and by the word, of consuming.’’ The reference is to the punishments which Avould be sent to purify the people before the coming of the Messiah. 5. And the Lord will create. The meaning of this Averse and the next is, that God AAmuld take his people into his holy care and pro- tection. The idea is expressed by images draAvn, in this verse, from the protection which he afforded to the Israelites in their journeying from Egypt. The A\'ord create means here, He Avill afford, or furnish, such a defence. IF Upon every dwelling-place, etc. Upon all the habita- 134 ISAIAH. 6 And tliere sliall l)e a talDer- nacle for a shadow in the day- time from the heat, and for a [n. c. 760. place of refuge, ’’and for a coyert from storm and from rain. r ch. 25. 4. 6 And a tabernacle he shall be for a shade by day from the heat ; i^jid for a refuge, and for a hiding-place from the storm and the rain. tions of his people ; that is, they shall be secure, and regarded as under his protection. The word upon refers to the fact that the pillar of cloud stood over the tabernacle in the wilderness as a symbol of the Divine favour and presence. So his protection should be on or over the houses of all his people. Comp. Psa. xci. 4 — 6. H Of mount Zion. Comp, note, ch. i. 8. *11 And upon her assemblies. Their con- vocations ; their sacred assemblies, such as were called together on the sabbath. Lev. xxiii. 2; Numb, xxviii. 18. It refers here to their future assemblies, and therefore includes the Christian church assem- bled to worship God. ^ A cloud and smoke by day. This refers to the pillar of cloud that went before the Israelites in their journey in the wilderness, Exod. xiii. 21 ; xiv. 20. ^ By doAj. By day this ap- peared to them as a cloud, by night as a pillar of fire, Exod. xiii. 21, 22. That is, it was always conspicuous, and could be seen by all the people. A pillar of cloud could not have been seen by night ; and God changes the symbols of his presence and protection, so that at all times his people may see them. The meaning here is, that as God gave to the Israelites a symbol of his presence and protection, so he would be the protector and defender of his people hereafter. For upon all the glory. Above all the glorious object ; that is, his church, his people. It is here called “ the glory,” as being a glorious or an honourable object. H A defence. This word properly means a covering^ Vi. protection^ from the verb to cover; and means that God will protect, or defend his people. 6. And there shall be a tabernacle. The reference here is to the tabernacle., or sacred tent, that God directed Moses to make in the wilderness. The image of the cloudy pillar, mentioned in the pre- vious verses, seems to have suggested to the mind of the prophet the idea of the tabernacle over which that pillar rested. The principal idea here is, however, not a tabernacle as a symbol of the Divine pro- tection, or of Divine worship, but of a place of refuge from a tempest; that is, that they should be safe under his protection. In Eastern countries they dwell chiefly in tents. The idea is, therefore, that God would furnish them a place of shelter, a hiding-place from the storm. ^ In the day-time from the heat. The heat in those regions was often very intense, particularly in the vast plains of sand. The idea here is, therefore, one that is very striking. It means that God would furnish to them a refuge that -would be like the comfort derived from a tent in a burning desert. U For a place of refuge. A place to which to flee in the midst of a storm — as^ a tent would be, H A covert, A place of retreat, a safe place to retire to. The figure here used is not unfrequently employed in the prophets, ch. xxv. 4 ; xxxii. 2. In Eastern countries this idea would be very striking. While traversing the burning sands of a desert, exposed to the rays of a tropical sun, nothing could be more grateful than the cool shadow of a rock. Such figures are therefore common in Oriental writings, to denote protec tion and agreeable shelter from calamities. See note on ch. xxxii. 2. The idea in these verses is : (1.) That God will be a defender of his CHAPTER V. 135 B. c. 760.] people. (2.) That he will protect their families, and that his blessing will be upon their dwelling-places. Compare note on ch. lix. 21. (3.) They may expect his blessing on their religious assemblies. (4.) God, through the promised Messiah, would be a refuge and de- fence. The sinner is exposed to the burning wrath of God, and to the storms of Divine vengeance that shall beat for ever on the naked soul in hell. Prom all this burning wrath, and from this raging- tempest, the Messiah is the only refuge. Through him, God forgives sin ; and united to him by faith, the soul is safe. There are few images more beautiful than this. Soon the storms of Divine vengeance wHl beat on the sinner. God will summon him to judgment. But then, he who has fled to the Messiah — the Lord Jesus — as the refuge of his soul, shall be safe. He shall have nothing to fear, and in his arms shall find defence and salvation. AKALYSIS OF CHAPTEE Y. This chapter commences a new subject, and is in itself an entire prophecy, having no connexion with the preceding or the following chapter. When it was delivered is unl^nown ; but, from the strong resemblance between the circumstances referred to here and those referred to in ch. ii., it is probable it was at about the same period. The fact, also, that it is closely connected vith that in the place which has been assigned it in the collection of the corroborates that view, prevalent -^dces of the rith heavy judgments. The chapter may be conveniently regarded as divided into three parts. I. A beautiful parable illustrative of the care which God had shown for his people, vers. 1 — 7. He states what he had done for them ; calls on them to judge themselves whether he had not done for them all that he could have done ; and since his vineyard had brought forth no good fruit, he threatens to break down its hedges and to destroy it. n. The various vices and crimes which prevailed in the nation are de- nounced, and punishment threatened, vers. 8 — 23. f l.J The sin of covetousness, vers. 8 — 10. (2.1 The sins of intemperance, revelry, and dissipation, vers. 11 — 17. (3.) The sin of despising and contemning God, and of practising iniquity as if he did not see it, or could not punish it, vers. 18, 19. (4.) The sin of those who pervert things, and call evil good, and good evil, ver. 20. (5,1 The sin of vain self-confidence, pride, and inordinate seK-esteem, ver. 21. (6.) The sin of intemperance is again reproved, and the sin of receiving bribes — probably because these were in fact connected, vers. 22, 23. III. Punishment is denounced on the nation for indulgence in these sins, vers. 24—30. The punishment would be that he would call distant nations to invade their land, and it should be laid waste. “The subject of this prophecy,” says Lowth, “does not differ materially from ch. i. ; but it is greatly superior to it in force, in severity, in variety, in elegance.” prophecies of Isaiah, is a circumstance which strongly The general design of the chapter is to denounce the nation, and to proclaim that they will be followed -v 1. Noxo xoill I sing. This is an indication that what follows is poetic, or is adapted to be sung or chanted. ^ To my loell beloved. The word used here C’’*'})) is a term of endearment. It properly denotes a friend ; a favourite ; one greatly beloved. It is applied to saints as being the beloved, or the favourites of God, in Psa. cxxvii. 2 ; Deut. xxxiii. 12. In this place it is evidently applied to Jehovah, the God of the Jewish people. As there is some reason to believe 136 ISAIAH. ^ [b.c.760. CHAPTER V. j^OW will I sing to my well- beloved a song of my beloved toucbing Ms vineyard. My vf ell- beloved batb a ^ vineyard in ‘ a very fruitful bill : r Luke CO. 9, etc. 1 horn of the son of oil. Vision III.— Ch. v. TarabU of JeliovaKs Vineyard , — Woes denounced against 'carious forms of wicJcedness. 1 I will now sing to my beloved A song of niy beloved, Eespecting bis vineyard. My beloved bad a vineyard, On a very fertile liill. that the God of the Jews — the manifested Deity wdio undertook their deliverance from Eg\"pt, and who was revealed as their God under the name of “ the Angel of the Covenant” — was the Messiah, so it may be that the prophet here meant to refer to him. It is not, how- ever, to the Messiah to come. It does not refer to the God incarnate — to Jesus of Nazareth — but to the God of the Jews, in his capacity as their lawgiver and protector in the time of Isaiah ; not to him in the capacity of an incarna.te Saviour. H A song of my beloved, Lowtb, “ A song of loves,” by a slight change in the Hebrew’. The word nil usually denotes “an uncle,” a father’s brother. But it also means one beloved, a friend, a lover, Cant. i. 13, 14, 16; ii. 3, 8, 9 ; iv. 16, 17. Here it refers to Jehovah, and expresses the tender and affectionate attachment which the prophet had for his character and law's. H Touching his vineyard. The Jewish people are often represented under the image of a vineyard, planted and cultivated by God. See Psa. Ixxx. ; Jer. ii. 21 ; xii. 10. Our Saviour also used this beautiful figure to denote the care and attention which God had bestow’ed on liis people, Matt. xxi. 33, seq. ; Mark xii. 1, seq. *51 iMy beloved. God. ^ Hath a vineyard in a very fruitful hill. Heb., “ On a liorn of the son of oil.” The word homi used here, in the PlebreAv, denotes tlie hroiL\ apex^ or sharp point of a hill. The word is thus used in other languages to denote a hill, as in the Swiss w'ords schreckhorn^ buchorn. Thus Cornwall.^ in England, is called in the old British tongue Kernaw^ as lessening by degrees, like a horn, running out into promontories, like so many horns ; for the Britons called a horn corn, and in the plural kern. The term “ horn” is not unfrequently applied to hills. Thus Pococke tells us (vol. ii. p. 67) that there is a low’ mountain in Galilee w'hich has both its ends raised in such a manner as to look like two mounts, w'hich are called the “ Horns of Hutin.” Harmer, how'ever, supposes that the term is used here to denote the land of Syria, from its resemblance to the shape of a horn, (Obs. hi. 242.) But the idea is, evidently, that the land on w’hich God represents liimself as having planted his vineyard Avas like an elevated hill, that w’as adapted eminently to such a culture. It may mean either the top of a mountain, or a little mountain, or a peak divided from others. The most favourable places for vineyards Avere on the sides of hills, wdiere they Avould be exposed to the sun. — ShaAv’s TraA’cls, p. 338. Thus Virgil says — denique apertos Bacchus amat colics. “'Bacchus loves open hills,” (Georg, ii. 113.) The phrase, son ofoil^ CHAPTEK V. 137 B. c. 760.] 2 And lie ‘fenced it; and ga- thered out the stones thereof, and planted it with the choicest vine, ^ and built a tower in the 1 or, made a wall about it. s Jer. 2. 21. midst of it, and also ^ made a wine-press therein : and he loolv- ed that it should bring forth grapes, and it brought forth wild grapes. S hewed. 2 And he hedged it around ; And he cleared it of stones ; And he planted it with the sorek ; And he built a tower in the midst of it ; And also lie excavated a wine-vat in it ; And he expected that it would produce grapes — And it produced poisonous berries. is used in accordance with the Jewish custom, where son means descendant, relative, etc. See note. Matt. i. 1. Here it means that it was so fertile that it might be called the very so?i of oil^ or fatness, e. fertility. The image is poetic, and very beautiful — denoting that God had planted his people in circumstances where he had a right to expect great growth in attachment to him. It was not owing to any want of care on his part that they were not distinguished for piety. The Chaldee renders this verse, “ The prophet said, I will sing now to Israel, who is compared to a vineyard, the seed of Abra- ham my beloved : a song of my beloved to his vineyard.*’ 2. And he fenced it. Marg., “ Made a wall about it.” The word used here is supposed ratlier to mean to dig about., to gruh^ as with a pick-axe or spade. — Gesenhcs. It has this signification in Arabic, and in one place in the JcAvish Talmud. — Kimchi. The Yulgate and the LXX. understand it of making a hedge or fence, probably the first work in preparing a vineyard. And as “ a hedge” is expressly mentioned in ver. 5, it seems most probable that that is its meaning here. IT A?id gathered out the stones^ etc. That it might be easily cultivated. This was of course a necessary and proper work. ^ And planted it with the choicest vine. Heb., With the sorek. This Avas a choice species of vine, the grapes of which, the Jewish commentators say, had Amry small and scarcely perceptible stones, and which at this day is called serki in Morocco ; in Persia, kishmis. — Gesenius. 11 And built a tower. Eor the sake of watching and defending it. These tOAvers Avere probably placed so as to overlook the whole vineyard, and Avere thus posts of observation. Compare note, ch. i. 8. See also note. Matt. xxi. 33. U A?id also made a wine-press. A place in Avhich to put the grapes for the purpose of expressing the juice. See note, Matt. xxi. 33. H A.nd he looked. He waited in expectation — as a husbandman Avaits patiently for the Aunes to groAV, and to bear grapes. 1 ^ Wild grapes. The Avord here used is derived from the A'erb bdash, to be offensive^ to corrupt^ to putrify ; and is supposed by Gesenius to mean monk' s-hood, a poisonous herb, offensive in smell, Avhich produces berries like grapes. Such a meaning suits the con- nexion better than the supposition of grapes that Avere Avild or un- cultivated. The Yulgate understands it of the Aveed called wild vine — labruscas. The LXX. translate it by thorns, dKavQas. That there Avere vines in Judea Avhich produced such poisonous berries, though resembling grapes, is CAudent. See 2 Kings iv. 39 — 41 : “And one went out into the fields to gather pot-herbs, and he found a field vine, 138 ISAIAH. 3 And now, 0 inhabitants of Jerusalem, and men of .Judah, judge, I pray you, hetwixt mo and my yineyard. 4 What could have been done [b. c. 760. more to my vineyard, that I have not done in it ; wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes ? 3 And now, 0 dwellers in Jerusalem, and men of Judah, Judge between me and my vineyard. 4 What could have been done for my vineyard, That I have not done for it ? Why, when I expected that it should produce grapes, Did it produce poisonous berries ? and. he gathered from it wild fruit.’ ^ Moses also refers to a similar vine. Dent, xxxii. 32, 33 : “Por their vine is as the vine of Sodom — their grapes are grapes of gall, their clusters are bitter,” Hassel- quist thinks that the prophet here means the nightshade. The Arabs, says he, call it wolf -grapes. It grows much in vineyards, and is very pernicious to them. Some poisonous, offensive berries, growing on wild vines, are doubtless intended here. The general meaning of this parable it is not difficult to under- stand. Comp, notes on Matt. xxi. 33. Jerome has attempted to follow out the allegory, and explain the particular parts. He says : “ By the metaphor of the vineyard is to be understood the people of the Jews, which ho surrounded or inclosed by angels; by gathering out the stones, the removal of idols; by the tower, the temple erected in the midst of Judea; by the wine-press, the altar,'* There is no propriety, however, in attempting thus minutely to explain the par- ticular parts of the figure. The general meaning is, that God had chosen the Jewish people ; had bestowed great care on them in giving them his law, in defending them, and in providing for them ; that he had omitted nothing that was adapted to produce piety, obedience, and happiness, and that they had abused it all, and instead of being obedient, had become exceedingly corrupt. 3. And now^ etc. This is an appeal which God makes to the Jews themselves, in regard to the justice and propriety of what he was about to do. A similar appeal he makes in Micah vi. 3 : “ O my people, what have I done unto thee? and wherein have I wearied thee ? testify against me.” He intended to punish them, (vers. 5, 6,) and he appeals to them for the justice of it. He would do to them as they would do to a vineyard that had been carefully prepared and guarded, and which yet w^as valueless. A similar appeal he makes in ch. i. 18 — and our Saviour made an application remarkably similar in his parable of the vineyard. Matt. xxi. 40 — 43. It is not im- probable that he had his eye on this very place in Isaiah ; and it is therefore the more remarkable that the Jews did not understand the bearing of his discourse. 4. What could^ etc. As a man who had done what is described in ver. 2 would haA'-e done all that could be done for a vineyard, so God says that he has done all that he could, in the circumstances of the Jews, to make them holy and happy. He had chosen them; had given them his law ; had sent them prophets and teachers ; had de- fended them ; had come forth in judgment and mercy, and he now appeals to them to say what could have be^^n done more. This im- portant verse implies that God had done aU that he could have done* CHAPTER V. 139 B.c. 760.] that is, all that he could consistently do, or all that justice and good- ness required him to do, to secure the welfare of his people. It can- not, of course, be meant that he had no physical ability to do anything else ; but the expression must be interpreted by a reference to the point in hand — and that is, an appeal to others to determine that he had done all that could be done in the circumstances of the case. In this respect, we may without impropriety say, that there is a limit to the power of God. It is impossible to conceive that he could have given a law more holy; or that he could append to it more solemn sanctions than the threatening of eternal death ; or that he could have offered higher hopes than the prospect of eternal life ; or that he could have given a more exalted Redeemer. It has been maintained (see the Princeton Bib. Repertory, April, 1841) that the reference here is to the future, and that the question means, “ what remains now to be done to my vineyard as an expression of displeasure?’’ or that it is asked with a view to introduce the expression of his purpose to punish his people, stated in ver. 5. But that the above is the meaning of the passage, or that it refers to what God had actually done, is evi- dent from the following considerations : ( 1 . ) He had specified at length (ver. 2) what he had done. He had performed all that was usually done to a vineyard — in fencing it, and clearing it of stones, and plant- ing in it the choicest vines, and building a wine-press in it. Without impropriety it might be said of a man, that, whatever wealth he had, or whatever power he had to do other things, he could do nothing more to perfect a vineyard, (2.) It is the meaning which is most naturally suggested by the original. Literally, the Hebrew is, “ What to do moref* — rfiwVTrp. Coverdale renders this, as it is in our trans- lation, ‘‘What more could have been done for it?” Luther, “What should one do more to my vineyard, that I have not done for it?” — Was sollte man doch mehr thun an meinem Weinberge, das ich nicht gethan habe an ihm? Yulg., Quid est quod debui ultra facere — “What is there which I ou^t to do more?” Sept., Ti iroiiicra) eri — “What shall I do yet?” implying that he had done all that he could for it. The Chaldee renders it, “What good thing (^^^ HD) shall I say that I will do to my people that I have not done for them?” — implying that he had done for them all the good which could be spoken of. The Syriac, “What remains to be done to my vineyard and I have not done it?” In all these versions, the sense given is substantially the same — that God had done all that could be done to make the expectation that his vineyard would produce fruit, proper. There is no reference in one of these versions to what he would do afterwards, but the uniform reference is to what he had done to make the expectation reasonable that his vineyard would produce fruit. (3.) That this is the fair interpretation is apparent farther, because when in ver. 5 he says what he ivould do^ it is entirely different from what he said he had done. He had done all that could be done to make it proper to expect fruit ; he now would do what would be a proper expression of his displeasure that no fruit had been produced. He would take away its hedge ; break down its walls, and lay it waste. But in the interpretation of the passage proposed by the Princeton Repertory, there is an entire omission of this part of the verse — “that I have not done in it.” It is not improper, therefore, to use this passage to show that God had done all that could be con- sistently done for the salvation of man ; and the same appeal may now be made to sinners everywhere. And it may be asked, what God 140 ISAIAH. [b. c. 760. 5 And now go to ; I will tell yon wliat I Y/ill do to iny yine- yard : I will take away * tlie hedge thereof, and it shall he eaten np : and break down the wall thereof, and it shall he ^ trodden down : 6 And I will lay it waste : it shall not he pruned nor digged : hut there shall come up hriers and thorns: I will also command the clouds that they rain no rain upon it. s Ps. 80. 12, l-l. 1 for a treading. 5 But come now, and I will make kno\vn to you What I will do to my vineyard — To take away the hedge, and it shall be devoured ; To break down the wall, and it shall be trodden down. 6 And I vill make it desolation— It shall not be pruned. It shall not be put in order ; But briers and thorns shall grow up, And to the clouds I will give commandment Not to rain upon it. could have done for their salvation more than has been done ? Could lie have given them a purer law'? Coxdd he present higher considera- tions than have been drawn from the hope of an eternal heaven, and the fear of an eternal hell? Could he have furnished a more full atonement than has been made by the blood of his own Son ? The conclusion to w'hich we should come w'ould be in accordance with what is said in the prophet, that God has done all for the salvation of sinners that, in the circumstances of the case, could be done, and that if they are lost they only will bear the blames 5. Go to. The Hebrew -word here is one that is commonly ren- dered, “ I pray you,” and is used to call the attention to 'svhat is said. It is the word from which "we have derived the adverb now^ . U / xcill take away the hedge. A hedge is a fence of thorns, made by suffer- ing thorn-bushes to grow so thick that nothing can pass through them. Here it means that God would withdraw his protection from the Jews, and leave them exposed to be overrun and trodden down by their enemies, as a vineyard would be by wild beasts if it were not protected. ^ The xoall^ etc. Yineyards, it seems, had a double inclosure. — Gesenius. Such a double protection might be necessary, as some animals might scale a wmll that would yet find it impossible to pass through a thorn-hedge. The sense here is, that though the Jews had been protected in every way possible, yet that protection would be withdrawn, and they w'ould be left defenceless. 6. I xcill lay it xcaste^ etc. The description here is continued from ver. 5. The image is carried out, and means that the Jew^s should be left utterly without protection. ^ I xoill also command the clouds^ etc. It is evident here, that the parable or figure is partially dropped. A husbandman could not command the clouds. It is God alone who could do that ; and the figure of the vineyard is dropped, and God is introduced speaking as a sovereign. The meaning is, that he W'ould withhold his Divine influences, and would abandon them to desola- tion, The sense of the wiiole verse is plain. God w'ould leave the Jew’s without protection ; he would remove the guards, the helps, the influences with which he had favoured them, and leave them to their owm course — as a vineyard that was unpruned, uncultivated, umvatered. The Chaldee has w^ell expressed the sense of the passage : CHAPTER V. 141 B. c. 760.] 7 For the yiiieyard of tlie Lord of hosts is the house of Israel, and the men of Judah his * pleasant plant : and he looked for judgment, hut behold ^ op- pression ; for righteousness, but 1 pla?U of his pleasures, I 2 a scab. behold a cry. 8 H Woe unto them that join ^ house to house, that lay held to held, till there be no place, that ^they may be placed alone in the midst of the earth ! t Mic. 2. 2. 3 ye. 7 For the vineyard of Jehovah of hosts is the house of Israel, And the men of Judah the plant of his delight ; And he looked for judgment, but lo ! shedding of blood, And for righteousness, but lo ! the cry of oppression. 8 Woe unto you who join house to house, Who lay field to field, — ^Until there be no place, And ye are left by yourselves in the midst of the land. “ I will take away the house of my sanctuary, [the temple,] and they shall be trodden down, I will regard them as guilty, and there shall be no support or defence for them ; they shall be abandoned, and shall become wanderers. I will command the prophets, that they shall not prophesy over them.” The lesson taught here is, that when a people become ungrateful and rebellious, God will withdraw from them, and leave them to desolation. Comp. Rev. ii. 5. 7. For the vineyard., etc. This is the application of the parable. God had treated the Jews as a husbandman does a vineyard. This Avas vineyard; the object of his faithful, unceasing care. This was his only vineyard ; on this people alone, of all the nations of the earth, had he bestowed his peculiar attention. *51 His pleasant plant. The plant in which he delighted. As the husbandman had been at the pains to plant the soreh, (ver. 2,) so had God selected the ancient stock of the Jews as his own, and made the race the object of his chief attention. II And he looked for judgment. I’or justice, or righte- ousness. H But behold oppression. The word rendered oppression means properly shedding of blood. In the original here, there is a remarkable paranomasia, or play upon words, 'which is not uncommon in the Hebrew Scriptures, and which was deemed a great beauty in composition : — He looked for judgment.^ mishpot, audio! shedding of blood ; HGiUD mispahh» For righteousness.) tzedhahd) but lo ! a clamour ) tzdalcd. It is impossible, of course, to retain this in a translation. ®5T A cry. A clamour; tumult, disorder; the clamour which attends anarchy, and covetousness, and dissipation, vers. 8, 11, 12, rather than the soberness and steadiness of justice. 8. JFoe unto them, etc. The prophet now proceeds to specify some of the crimes to which he had referred in the parable of the vineyard of which the Jews had been guilty. The first is avarice, IT That join house to house. That seek to possess many houses ; or, perhaps, that seek to live in large and magnificent palaces. A similar denun- ciation of this sin is recorded in Micah ii. 2; Neh. v. 1 — 8. This, together with what follows, Avas contrary to the laAv of Moses. He provided that when the children of Israel should enter the land of Canaan the land should be equitably divided ; and, in order to prevent 142 ISAIAH. 9 ^ In mine ears said tlie Loud of liosts, ^ Of a trntli; many lionses shall be desolate, even great and fair, -without inhabitant. 1 or, This is in mine ears. 2 If not. [b. C. 760. 10 Yea^ “ ten acres of yineyard shall yield one bath, and the seed of an homer shall yield an ephah. M Hag. 1. 9, 11. 9 To my ears [hath] Jehovah of hosts revealed it, Many houses shall become a desolation. Great and splendid, without an inhabitant. 10 For ten acres of vineyard shall yield [but] one bath [of wine]. And an homer of seed shall produce [but] an ephah. avarice, he ordained X)ie jubilee, occurring once in fifty years, by Which every man and every family should be restored to their former posses- sion, Lev. XXV. Perhaps there could have been no law so well framed to prevent the existence, and avoid the evils of covetousness. Yet in defiance of the obvious requirements and spirit of that law, the people, in the time of Isaiah, had become generally covetous. ^ That lay field to field. That purchase one farm after another. The words ‘‘that lay,*' mean to cause to approach; that is, they on one farm after another. ^ Till there be no place. Till they reach the outer limit of the land ; till they possess all. H That they may he placed alone. That they may displace all others ; that they may drive off from their lands all others, and take possession of them themselves. IT In the midst of the earth. Or rather, in the midst of the land. They seek to obtain the whole of it, and to expel all the present owners. Never was there a more correct description of avarice. It is satisfied with no present possessions, and would be satisfied only if all the earth were in its possession. Nor would the covetous man be satisfied then. He w'ould sit down and weep that there was nothing more which he could desire. How different this from that contentment which is produced by religion, and the love of the happiness of others ! 9. In mine ears. This probably refers to the prophet. As if he had said, “God has revealed it to me,’" or “God has said in my ears,"’ i. e. to me. The LXX. read it, “ these things are heard in the ears of the Lord of hosts,” i. e. the wishes of the man of avarice. The Chaldee, “the prophet said, in my ears I have heard ; a decree has gone from the Lord of hosts,” etc. IT Many hotises shall he desolate. Hefer- ring to the calamities that should come upon the nation for its crimes. 10. Yea, ten acres. In this verse a reason is rendered why the houses mentioned in the previous verse should become desolate. The reason is, that the land would become sterile and barren, as a Divine judgment for their oppression. To what particular time the prophet refers here is not apparent. It is certain, however, that the land of Canaan was frequently given up to sterility. The withholding of the early and latter rains, or the neglect of cultivation from any cause, would produce this. At present, this formerly fertile country is among the most unproductive on the face of the earth. IT Ten acres. An acre among the Hebrews was what could be ploughed by one yoke of oxen in a day. It did not differ materially from our acre. IT Shall yield one hath. One bath of wine. The hath was a Jewish measure for liquids containing about seven gallons and a half. To say that ten acres should produce no more wine than this, was the same as to say that it would produce almost nothing. IT And the seed of an homer. An homer was a Hebrew measure for grain, containing B. c. 760.J CHAPTER V. 143 11 IF Woe unto tliem tliat rise up early in tlie morning, that they may follow strong drink ; 11 Woe unto them v/ho rise early in the morning to follow strong drink ; Who tarry until evening twihght, that ^vine may inflame them. that continue until night, till wine rinflame them ! 1 or, pursue them. about eight bushels. *il An ephah. The ephah contained about three pecks. Of course, to say that an homer of seed should produce about three pecks, would be the same as saying that it would produce almost nothing. 11. Woe unto them. The prophet, having denounced avarice^ proceeds now to another vice — that of intemperance^ or dissipation. H That rise up early ^ etc. That rise for this purpose^ when nothing else would rouse them. It may illustrate this somewhat to remark, that it was not common among the ancients to become intoxicated at an early hour of the day. See note on Acts ii. 15. Comp. 1 Thess. V. 7. It indicated then, as it does now, a confirmed and habitual state of intemperance when a man would do this early in the morning. “The Persians, when they commit a debauch, arise betimes, and esteem the morning as the best time for beginning to drink wine, by which means they carry on their excess till night.’* — Morier. ^ That they may folloio strong drink. zhekh&i\ or sichar. This word is derived from a verb signifying to drink, to become intoxicated. All nations have found out some intoxicating drink. That which was used by the Hebrews was made from grain, fruit, honey, dates, etc., prepared by fermentation. The w^ord sometimes means the same as wine. Numb, xxviii. 7 ; but more commonly it refers to a stronger drink, and is distinguished from it, as in the common phrase, “ wine and strong drink,” Lev. x. 9; Numb. vi. 3; Judg. xiii. 4, 7. Some- times it may be used for spiced wine — a mixture of wine with spices that would also speedily produce intoxication. The Chaldee renders the ivord “old fermented liquor;” denoting the mode in which strong drink was usually prepared. It may be remarked here, that whatever may be the form in which intoxicating drink is pre- pared, it is substantially the same in all nations. Intoxication is caused by alcohol, and that is produced by fermentation. It is never created or increased by distillation. The only effect of distillation is, to collect and preserve the alcohol which existed in the beer, the wine, or the cider. Consequent!}’-, the same substance produces intoxica- tion when wine is drank which does wLen brandy is drank ; the same in cider or other fermented liquor as in ardent spirits. H That con- tinue until night. That drink all day. This shows that the strong drink intended here did not produce sudden intoxication. This is an exact description of what occurs constantly in Oriental nations. The custom of sitting long at the wdne, wLen they have the means of in- dulgence, prevails everywhere. H’Arvieux says, that Avhile he was staying among the Arabs on mount Carmel, a wreck took place on the coast, from -which one of the emirs obtained two large casks of wine. He forthwith sent to the neighbouring emirs, inviting them to come and drink it. They gladly came, and continued drinking for two days and two nights, till not a drop of the wine was left. In like manner Tavernier relates that the king of Persia sent for him early one morning to the palace, w'hen, with other persons, he was obliged to sit all the day, and late at night, drinking wine with the I4i ISAIAH. tc. c. 760. 12 And ^ the harp, and the viol, the tahret, and pipe, and wine, are in their feasts : hut X Amos 6. 5, 6. they y regard not the work of the Lord, neither consider the operation of his hands. y Ps. 28. 5. 12 And the harp, and the viol, and the tabret, and the pipe, And wine are in their entertainments ; But the work of Jehovah they regard not. And the doings of his hands they do not perceive. shah ; but at last “ the king, growing sleepy, gave us leave to depart, which we did very willingly, having had hard labour foi' seventeen hours together y II Inflame them. Excite them; or stimulate them. We have the same phrase — denoting the burning tendency of strong drink. The American Indians appropriately call it flr e-water, 12. The prophet proceeds to state still further the extent of their crimes. This verse contains an account of their dissipated habits, and their consequent forgetfulness of God. That they commonly had musical instruments in their feasts is evident from many passages of the Old Testament. See Amos vi. 5, 6. Their feasts also -were attended with songs, Isa. xxiv. 8, 9. H The harp, laniibr. This is a well- known stringed instrument employed commonly in sacred music. It is often mentioned as having been used to express the pious feelings of David, Psa. xxxiii. 2; xliii. 4; xlix. 5. It is early mentioned as having been invented by Jubal, Gen. iv. 21. It is supposed usually to have had ten strings, (Josephus, Ant. b. x. ch. xii. § 3.) It was played by the hand, 1 Sam. xvi. 23; xix. 9. The root of the word *1123 kmnor is unknown. The wnrd Mnnor is used in all the languages cognate to the Hebrew, and is recognised even in the Persian. It is probable that the instrument here referred to was common in all the Oriental nations, as it seems to have been known before the flood, and of course the knowledge of it would be extended far. It is an Oriental name and instrument, and from this word the Greeks derived their word Kirvpa. The LXX. render it iciOdpa and Kirvpa. Once they substitute for it opyavov^ Psa. cxxxAui. 2 ; and five times xl/akTrjpioy^ Gen. iv. 20; Psa. xliii. 4; Ixxxi. 2; cxlix. 3; Ezek. xxvi. 13. The harp — hinnor — is not only mentioned as having been invented by Jubal, but it is also mentioned by Laban in the description which he gives of various solemnities, in regard to wdiich he assures the fleeing Jacob that it had been his wish to accompany him with all the testi- monials of joy — “ with music — toph and kinnor,’* * Gen. xxxi. 27. In the first age it was consecrated to joy and exultation. Hence it is referred to as the instrument employed by David to drive aAvay the melancholy of Saul, (1 Sam. xvi. 16 — 22^) and is the instrument usually employed to celebrate the praises of God, Psa. xxxiii. 1, 2 ; xliii. 4 ; xlix. 5; Ixxi. 22, 23. But the harp was not only used on sacred occasions. Isaiah also mentions it as carried about by courtesans, (ch. xxiii. 16,) and also refers to it as used on occasions of gathering in the vintage, and of increasing the joy of the festival occasion. So also it was used in military triumphs. Under the reign of Jehosha- phat, after a victory which had been gained over the Moabites, they returned in triumph to Jerusalem, accompanied wuth playing on the hinnor^ 2 Chron. xx. 27, 28. The harp wns generally used on occa- sions of joy. Only in one place in Isaiah (xvi. 11) is it referred to as having been employed in times of mourning. There is no ancient CHAPTER Y. 145 B. c. 760.] figure of the kiniior that can be relieA on as genuine. We can only say that it was an instrument made of sounding wood, and furnished with strings. Josephus says that it was furnished with ten strings, and was played with the plectrum, Ant. b. viii. ch. 10. Suidas, in his explanation of it, makes express mention of strings or sinews (p. 318;) and Pollux speaks of goats’ claws as being used for the plectrum. David made it out of the beroshy or fir, and Solomon out of the almug. Pfeiffer supposes that the strings were drawn over the belly of a hollow piece of wood, and that it had some resemblance to our violin. But it is more probable that the common repre- sentation of the harp as nearly in the form of a triangle, with one side or the front part wanting, is the correct one. For a full dis- cussion of the subject, see Pfeiffer on the music of the ancient Hebrews, Bib. Repository, vol. vi. pp. 366 — 373. Montfaucon has fur- nished a drawing of what was supposed to be the ancient kinnor, which is represented in the annexed engraving. But, after all, the usual form is not quite certain. Bruce found a sculpture of a harp resem- bling that usually put into the hands of David, or nearly in the form of a triangle, and under circumstances which led him to suppose that it was as old as the times of Sesostris. *^1 And the viol, bn] nebhel. Prom this word is de- rived the Greek word vol^Xlov, and the Latin nablium and nabla. But it is not very easy to form a correct idea of this instrument. The derivation Avould lead us to suppose that it was something in the shape of a bottle, and it is pro- bable that it had a form in the shape of a leathern bottle, such as is used in the east, or at least a vessel in which wine was preserved, 1 Sam. X. 3; xxv. 18; 2 Sam. xvi. 1. It was at first made of the berbsh, or fir ; afterwards it was made of the almug tree, and occasion- ally it seems to have been made of metal, 2 Sam. vi. 5 ; 1 Chron. xiii. 8. Tlie external parts of the instrument were of wood, over which strings were drawn in various ways. Josephus says it had twelve strings. Ant. b. viii. ch. 10. He says also that it was played with the fingers. — Ibid. Hesychius and Pollux reckon it among stringed instruments. The resonance had its origin in the vessel or the bottom part of the instrument, upon Avhich the strings were drawn. According to Ovid, this instrument was played on with both hands : Quaravis mutus erat, voci favisse putatur Piscis, Aroniae fabula nota lyrae. Disce etiam duplic6 genialia palma Verrere. Be Arte Amandi, L. iii. 327. According to Jerome, Isidorus, and Cassiodorus, it had the form of an inverted Greek delta v. Pfeiffer supposes that this instrument was probably the same as is found represented on ancient monuments. The belly of the instrument is a wooden bowl, having a small hole in the under part, and is covered over with a stretched skin, which is VOL. I. H 146 ISAIAH. [b, c. 760. higher in the middle than at the sides. Two posts, which are fastened together at the top by a cross piece, pass obliquely through this skin. Tive strings pass over this skin, having a bridge for their support on the cross piece. The instrument has no pins or screws, but every string is fastened by means of some linen wound with it around this cross piece. The description of this instrument is furnished by Niebuhr, (Th. i. p. 179.) It is played on in two ways — either by being struck with the finger, or by a piece of leather, or perhaps a quill hung at its side and drawn across the strings. It cannot with cer- tainty be determined when this instrument Avas invented, or when it came into use among the Hebrews. It is first mentioned in the time of Saul, 1 Sam. x. 6 ; and from this time omvard it is frequently mentioned in the Old Testament. It w^as used particularly in the public worship of God, 2 Sam. vi. 5; 1 Kings x. 12; 2 Chron. xx. 28 ; xxix. 25; 1 Chron. xa\ 16; xvi. 5. It was usually accompanied with other instruments, and was also used in festivals and entertainments. See Biblical Bepository, vol. vi., pp. 357 — 365. The usual form of representing it is shoAvn in the aboAm engraAdngs, fig. 1, 2; and is the form in AAKich the lyre appears on ancient monuments, in con nexion Avith the statues of Apollo. Pig. 3 is a representation of a lyre from a JeAvish shekel of the time of Simon Maccabeus, and may have been, not impro- bably, a form in frequent use among the JeAvs. Niebuhr has furnished us with an instru- ment from the East Avhich is supposed to have a A^'ery near resemblance to that Avhich is re- ferred to by Isaiah. This instrument is re- presented in the annexed cut. ^ The tahret, rjn toph. This Avas one of the instruments which Avere struck AAdth the hands. It was the kettle-drum of the ancients, and it is more easy to determine its form and use than it is of most of the instruments used by the He- brews. The LXX. and other Greek transla- tors render it by rvfnravov. This Avord, as Avell as the Latin tympanum, is manifestly derived from the HebreAv. The Arabic AVord duf, ap- plied to the same instrument, is also derhmd from the same HebreAV AVord. It was an CHAPTER V. 147 B. c. 760.] instrument of wood, hollowed out, and covered 6ver with leather, and struck with the hands — a species of drum. This form of tlie drum is used by the Spaniards, and they have preserved it ever since the time of the Moors. It was early used. Laban wished to accompany Jacob with its sound, Gen. xxxi. 27. Miriam, the sister of Moses, and the females with her, accompanied the song of victory with this instrument, Exod. xv. 20. Job was acquainted with it. Job xvii. 6; xxi. 12; and David employed it in the festivities of religion, 2 Sam. vi. 5. The occasions on which it is mentioned as being used are joyful occasions ; and, for the most part, those who play on it are females, and on this account they are called ‘‘ drum-beating women,” Psa. Ixviii. 25 — in our translation, “ damsels playing with timbrels.” In our translation it is rendered tahret, Isa. v. 12; 1 Sam. X. 5; Gen. xxxi. 27; Isa. xxiv. 8; xxx. 32; 1 Sam. xviii. 6; Ezek. xxviii. 13; Jer. xxxi. 4; Job xvii. 6; tahring, Hah. ii. 7; and timbrel, Psa. Ixxxi. 2; Exod. xv. 20; Job xxi. 12; Psa. cxlix. 3; cl. 4; Judg. xi. 34 ; Psa. Ixviii. 25. It is nowhere mentioned as employed in war, or warlike transactions. It was sometimes made by merely stretching- leather over a wooden hoop, and thus answered to the instrument known among us as the tambourine. It was in the form of a sieve, and is often found on ancient monuments, and particularly in the hands of Cybele. In the East there is now no instrument more common than this. Niebuhr (Th. i. p. 181) has given the following- description of it : ‘‘ It is a broad hoop, covered on one side with a stretched skin. In the rim there are usually thin round pullies, or wheels of metal, which make some noise, when this drum, held on high with one hand, is struck with the fingers of the other hand. No musical instrum.ent perhaps is so much employed in Turkey as this. When the females in their harems dance or sing, the time is always beat on this instrument. It is called doff” The following figures are representations of it. See Bib. Repos, vol. vi. 398 — 402, It is commonly supposed that from the -word toph, Tophet is derived — a name given to the valley of Jehoshaphat near J erusalem, because this instrument W'as used there to drown the cries of children when sacrificed to Moloch. *11 And pipe, hhdlil. This word is derived either from bbn lilidlal, to bore through, and thence conveys the idea of a fiute bored through, and furnished with holes, {Gesenius f) or from bV,i hhdldl, to leap or dance; and thence it conveys the idea of an instrument that was played on 148 ISAIAH* |b. c. 760. at the dance. — Pfeiffer, Tlie Greek translators have always rendered it by av\6s. There are in all but four places w’here it occurs in the Old Testament — 1 Kings i. 40; Isa. v. 12; xxx. 29; Jer. xlviii. 36 — and it is uniformly rendered or pipes by our translators. The origin of the pipe is unknown. It Avas possessed by most ancient nations, though it differed much in form. It was made sometimes of Avood, at others of reed, at others of the bones of animals, horns, etc. The box-wood has been the common material out of which it Avas made. It was sometimes used for plaintive music, (comp. Matt. ix. 23 ;) but it Avas also employed, in connexion with other instruments, AA'hile journeying up to Jerusalem to attend the great feasts there. See note on Isa. xxx. 29. Though employed on plaintive occasions, yet it Avas also employed in times of joy and pleasure. Hence, in the times of Judas Maccabeus, the JeAvs complainea “that all joy had vanished from Jacob, and that the flute and cithera were silent,*' 1 Mac. iii. 45. See Bib. Rep. vi. pp. 387 — 392. The following figures will shoAV the manner of playing the flute or pipe among the Greeks. It Avas also a common art to play the double flute or pipe in the East, in the manner represented on the opposite page. In the use of these instruments, in itself, there could be no impropriety. That which the prophet rebuked Avas, that they employed them not for praise, or even for innocent amusement, but that they introduced them to their feasts of revelry, and thus made them the occasion of forgetting God. Forgetfulness of God, in connexion Avith music and dancing, is beau- tifully described by Job, ch. xxi. 11 — 15 : They send forth their little ones like a flock, — And their children dance ; They take the timbrel and harp, — And rejoice at the sound of the organ; They spend their days in mirth, — And in a moment go doAvn to the grave. And they say unto God — “ Depart from us ; For Ave desire not the knowledge of thy Avays. "Wliat is the Almighty, that we should serve him ? And what profit should we have if we pray imto him CHAPTER V. 149 B. c. 760.] 13 ^ Therefore my people are p;one into captivity, because ^ they have no knowledge ; and 2 IIos, 4. 6; Luke 19. 44. tkeir ^ lioiiourahle men are fi- misked, and tlieir multitude dried up witk tkirst. 1 glory are men of famine. 13 AVlierefore, my people have gone into captivity for want of knowledge, And their nobles have become men of famine, And their multitude — thirst consumes them. IT In their feasts. “ The Nabathseans of Arabia Petrsea always in- troduced music at their entertainments, (Strabo, xvi.,) and the custom seems to have been very general among the ancients. They are men- tioned as having been essential among the Greeks, from the earliest times ; and are pronounced by Homer to be requisite at a feast : — MoAtt?'; t’ opxr\o‘Tvs re* ra •yap r’ drad-fifiaTa dairos , — Od. 1. 152. Aristoxenus, quoted by Plutarch, De Musica, says that the music w’as designed to counteract the effects of inebriety ; for as wine discom- poses the body and the mind, so music has the power of soothing them, and of restoring their previous calmness and tranquillity. See Wilkinson’s Manners and Customs of the Ancient Egyptians, vol. ii. pp. 248, 249. ^ Btit they regard not, etc. The reproof is especially, that they forget him in their entertainments. They em- ploy music to inflame their passions ; and, amid their songs and wine, their hearts are drawn aw'ay from God. That this is the tendency of such feasts all must know. God is commonly forgotten in such places ; and even the sw’eetest music is made the occasion of stealing the affections from him, and of inflaming the passions, instead o^ being employed to soften the feelings of the soul, and raise the heart to God. IT The operation of his hands. The work of his hands — particularly his dealings among the people. God is round about them with mercy and judgment, but they do not perceive him. 13. Therefore my f)&ople are gone. This is evidently used with re- ference to future. The prophet described events as passing before his eyes as a vision, (note, ch. i. 1 ;) and he here seems to see the people going into captivity, and describes it as an event actually oc- curring. ^ Into captivity. Referring doubtless to the captivity at Babylon. ^ Because they have no hmoledge. Because they do not 150 ISAIAH. [B. c. 760. 14 Therefore hell hath en- larged herself, and opened her mouth -without measure : and their glory, and their multitude, and their pomp, and he that re- joiceth, shall descend into it. 14 Wherefore, Hades hath enlar«?ed herself, And hath opened her mouth without measure ; And there has descended her nobility and her populace ; And her busy tlnong, and he that exults ui her. choose to retain the knowledge of God. And their honourable men. The Hebrew is, “the glory of the people became men of famine;’" that is, they shall be destroyed with famine. This was to be a punishment for their dissipation at their feasts. H And their multitude. The mass, or body of the nation ; the common people. H Dried up with thirst. Are punished in this manner for their indulgence in drinking. The punishment here specified refers particularly to a journey through an arid, desolate region, where drink could be ob- tained only with difficulty. Such was the route which the nation was compelled afterwards to take in going to Babylon. 14. Therefore hell. The word translated hell, shebl, has not the same meaning that we now attach to that word. Its usual signi- fication among the Hebrews v/as the loioer loorld, the region of departed spirits. It corresponded to the Greek abr\s, hades, or place of the dead. This word occurs eleyen times in the New Testament — Matt, xi. 23; xvi. 18; Luke x. 15; xvi. 23; Acts ii. 27, 31; 1 Cor. xv. 55; Hev. i. 18; vi. 8; xx. 13, 14, — in all of which places, except 1 Cor. XV. 55, it is rendered hell, though denoting in most of those places, as it does in the Old Testament, the abodes of the dead. The LXX., i-n this place, and usually, translate the word sli^l by a^r[s, hades. It was represented by the Hebrews as loio down, or deep in the earth — contrasted with the height of heaven, Deut. xxxii. 22; Jobxi. 8; Psa. cxxxix. 7, 8. It was a place where thick darkness reigns. Job X. 21, 22: “The land of darkness and the shadow of death; a land of darkness, as darkness itself.” It is described as having valleys, or depths, Prov. ix. 18. It is represented also as having gates, Isa. xxxviii. 10; and as being inhabited by a great multitude, some of whom sit on thrones, occupied in some respects as they were on earth. See note, Isa. xiv. 9. And it is also said that the wicked descend into it, by openings in the earth, as Korah, Dathan, and Abiram did. Numb. XV. 30; etc. In this place it means evidently the regions of the dead, without the idea of punishment ; and the poetic repre- sentation is, that so many of the Jews would be cut off by famine, \ thirst, and the sword, that those vast regions would be obliged to enlarge themselves in order to receive them. It means, therefore, that while many of them would go into captivity, (ver. 13,) vast multitudes of them would be cut off by famine, thirst, and the sword. ^ Opened her mouth. As if to absorb or consume them — as a cavern, or opening of the earth does. Comp. Numb. xvi. 30. ®I Without measure. With- out any limit. H And their glory. All that they esteemed their pride and honour shall descend together into the yawning gulf. •If Their multitude. The multitude of people ; their vast hosts. M Their pomp. Noise, tumult; the bustle, and shouting, and display made in battle or war, or victory, Isa. xiii. 4 ; Amos ii. 2 ; Hos. x. 14. And he that rcjoiceth. All that the nation prided itself on, and all that was a source of joy, should be destroyed. B.c. 760.] CHAPTER V. 151 15 And the mean man shall he brought do wnj and the mighty man shall he hnmhled, and the eyes of the lofty shall he hnm- hled: 16 But the Loud of hosts shall he exalted in judgment, and * God that is holy shall he sanctified in righteousness. 17 Then shall the lamhs feed after their manner, and the waste places of the fat ones shall strangers eat. 1 the God the holy^ or, the holy God. 16 And the mean man bows down, And the great man is brought low, And the eyes of the mighty are humbled. 16 But Jehovah of hosts shall be exalted in judgment, And the holy God sanctified in righteousness. 17 And the lambs shall feed without restraint ; And the desolate places of the luxmious shall strangers devour. 15, 16. And the mean man — the mighty man. The expressions here mean, that all ranks would he subdued and punished. See note, ch. ii. 9. ^ The eyes of the lofty , etc. See note, ch. ii. 11, 17. ^ Shall be exalted in judgment. In his justice ; he shall so manifest his justice as to be exalted in the view of the people. Shall be sanctified. Shall be regarded as holy. He shall so manifest his righteousness in his dealings, that it shall be seen and felt that he is a holy God. 17. Then shall the lambs feed. This verse is very variously inter- preted. Most of the Hebrew commentators have followed the Chaldee interpretation, and have regarded it as designed to console the pious part of the people with the assurance of protection in the general calamity. The Chaldee is, “ Then the just shall feed as it is said to them ; and they shall be multiplied, and shall possess the property of the impious.’^ By this interpretation, lamhs are supposed, as is fre- quently the case in the Scriptures, to represent the people of God. But, according to others, the probable design of the prophet is, to denote the state of utter desolation that was coming upon the nation. Its cities, towns, and palaces Avould be destroyed, so as to become a vast pasturage, where the flocks would roam at pleasure. IT After their manner. Heb., “ according to their wordf i. e. under their own command., or at pleasure. They would go where they pleased without being obstructed by fences. ^ And the waste places of the fat ones. Most of the ancient interpreters suppose that the waste places of the fat ones here refer to the desolate habitations of the rich people. In the judgments that should come upon the nation, they would become vacant, and strangers would come in and possess them. This is the sense given by the Chaldee. The Syriac translates it, “ and foreigners shall devour the ruins which are yet to be restored.’* If this is the sense, then it accords with the first interpretation suggested of the previous verse — that the pious should be fed, and that the proud should be desolate, and their property pass into the hands of strangers. By others (Gesenius, etc.) it is supposed to mean that strangers or foreigners would come in, and fatten their cattle in the desert places of the nation. The land would be so utterly waste that they would come there to fatten their cattle in the rank and wild luxuriancy that Avould spontaneously spring up. This sense will suit the connexion of the passage, but there is some difficulty in making it out from the Hebrew. The Hebrew, which is rendered “the waste places of the fat ones,” may, however, be translated “ the deserts that are rich— 152 ISAIAH. 18 Woe unto them that draw iniquity with cords of Yanity, and sin as it were with a cart- rope : 19 That say, Let “ him make speed, and hasten his work, that a 2 Pet. 3. 3, 4. [b. c. 760. we may see it : and let the counsel of the Holy One of Israel draw nigh and come, that we may know it / 20 51 Woe unto them that ^ call evil good, and good evil ; 1 say concerning evil, it is good. 18 \Yoe unto them that draw iniquity with cords of falsehood, And sin as with wagon traces. 19 Who say, “ Let him make speed and hasten his work, That we may see it And, ‘‘Let the counsel of the Holy One of Israel draw near and come, That we may laiow it.’’ 20 Woe unto them who call evil good, and good evil ; rank — luxuriant.” The word stranger foreigners ; or those who are not 'permanent dwellers in the land. 18. Woe unto them^ etc. This is a new denunciation. It introduces another form of sin, and threatens its appropriate punishment. ^ That draio iniquity with cords of vanity. The general idea in this verse and the next is, doubtless, that of plunging deeper and deeper into sin. The word sin here has been sometimes supposed to mean the punish- ment for sin. The word has that meaning sometimes, but it seems here to be taken in its usual sense. The word cords means strings of any kind, larger or smaller ; and the expression cords of vanity is supposed to mean small^ slender^ feeble strings — like the web of a spider. The word vanity — — may perhaps have the sense here of falsehood or deceit ; and the cords of deceit may denote the schemes of evil, the plans for deceiving men, or of bringing them into a snare, as the fowler springs his deceitful snare upon the unsuspecting bird. The Chaldee translates it, “Woe to those who begin to sin by little and little, drawing sin by cords of vanity; these sins grow and in- crease until they are strong, and are like a cart-rope.” The LXX. render it, “ Woe to those Avho draw sin with a long cable i. e. one sin is added to another, until it comes to an enormous length, and the whole is drawn along together. Probably the true idea is that of the ancient interpretation of the Habbins — “An evil inclination is at hrst like a fine hair string, but the finishing like a cart-rope.” At first they draw sin with a slender cord ; then they go on to greater deeds of iniquity that urge them on, and draw them with their main strength, as with a cart-rope. They make a strong effort to commit iniquity. 19. That say^ etc. They add one sin to another for the purpose of iefying God, and provoking him to anger. They pretend that he will not punish sin ; and hence they plunge deeply into it, and defy him to punish them. ^ Let him make speed. Let him come quick to punish. ^ And hasten his work. His punishment. H That we may see it. An expression of defiance. We would like to see him under- take it. II The counsel of the Holy One^ etc. His threatened purpose to punish. This is the language of all sinners. They plunge deep into sin ; they mock at the threatenings of God ; they defy him to do his utmost ; they do not believe his declarations. It is difiicult to conceive more dreadful and high-handed iniquity than this. 20. Woe unto them that call evil goody etc, This is the fourth class CHAPTEK Y. B. c. 760. j that put darkness for liglit, and light for darkness; that put bitter for sweet, and sweet for bitter ! 21 Woe unto them that are wise in their own * eyes, and 153 prudent ^ in their own sight ! 22 Woe unto them that ar mighty to drink wine, and men of strength to mingle strong drink : b Prov. 26. 12. 1 before their face. Who put darlmess for light, and light for darkness ; Who put bitter for sweet, and sweet for bitter ! 21 Woe unto them who are wise in then- own eyes, And prudent in their own sight ! 22 Woe unto them who are mighty to drink \vine, And men of strength to mingle strong drink ; of sins denounced. The sin which is reprobated here is that of per- verting and confounding things, especially the distinctions of morality and religion. They prefer erroneous and false doctrines to the true ; they prefer an evil to an upright course of conduct. The Chaldee renders this, “ Woe to those who say to the impious who are prospered in this age. You are good ; and wdio say to the meek. Ye are impious.’" Jarchi thinks that the prophet here refers to those who worship idols but he evidently has a more general reference to those who confound all the distinctions of right and wrong, and who prefer the wrong. That put darkness for light. Darkness, in the Scriptures, is the emblem of ignorance, error, false doctrine, crime ; light denotes truth, knowledge, piety. This clause therefore expresses, in a figurative but more emphatic manner, wliat was said in the previous member of the verse. II That put hitter. Bitter and bitterness are often used to denote sin. See note on Acts viii. 23 ; also Horn. iii. 14 ; Eph. iv. 31 ; Ileb. xii. lo ; Jer. ii. 19 ; iv. 18. The meaning here does not differ from that expressed in the other parts of the verse, except that there is implied the additional idea that sin is bitter ; and that virtue or holiness is sweet : that is, that the one is attended with painful con- sequences, and the other with pleasure. 21. Woe unto them that are loise, etc. This is the fifth crime specified. It refers to those who are inflated with a false opinion of their owm knowledge, and wlio are therefore self-confident and vain. This is expressly forbidden. Prov. iii. 7 : “Be not Avise in thine own eyes.” Comp. Prov. xxvi. 12. *[[ In their oxon exjes. In their own opinion or estimation. Axid px'udent. Knowing ; self-conceited. This Avas, doubtless, one characteristic of the times of Isaiah. It is knoAvn to haA’-e been strikingly the characteristic of the JeAVS — particularly the Pharisees — in the time of our Saviour. The evil of this Avas, (1,) that it evinced and fostered px'ide\ (2,) that it rendered them unwilling to be instructed, and especially by the prophets. As they supposed that they Avere already Avise enough, they refused to listen to others. This is ahvays the effect of such self-confidence ; and hence the Saviour required his disciples to be meek, and humble, and teachable as children. 22. Woe unto them that are mighty, etc. This is the sixth specifica- tion of crime. He had already denounced the intemperate in ver. 11. But probably this Avas a prevailing sin. Perhaps there AA’^as no evi- dence of reform, and it Avas needful to repeat the admonition order; that men might be brought to regard it. The prophet repeair. similar denunciation in ch. Ivi. 12. ^ Mighty. Perhaps those Avho prided H 2 154 ISAIAH. [b. c. 760. 23 WMcli justify tlie wicked for reward, and take away tke rigkteousness of tlie righteous irom him ! 24 Therefore as the ^ fire de- Youreth the stuhhle, and the 1 tongue of fire, c Matt. 3. 12. flame consumeth the chafT, so their root shall he as rottenness, and their blossom shall go up as dust. Because they haye cast away the laiy of the Loud of hosts, and despised the word of the Holy One of Israel : 23 Who clear the guilty for a reward, And who take away the righteousness of the righteous from kim | 24 Wherefore as the tongue of fire hcketh up the stubble, And the grass sinks withered into the fiame, So shall their root become rottenness. And their blossom shall ascend like the dust ; Tor they have despised the law of Jehovah of hosts. And have contemned the word of the Holy One of Israel. themselves on their ability to drink much without becoming intoxi- cated — who had been so accustomed to it, that they defied its effects, and boasted of their power to resist its usual influence. A similar idea is expressed in ch. Ivi. 12. IT Men of strength. The Chaldee understands this of rich men ; but probably the reference is to those who boasted that they were able to bear much strong drink. ^ To mmgle. To mix wine with spices, dates, drugs, etc., to make it more intoxicating, Prov. ix. 2, 5. They boasted that they were able to drink, without injury, liquor of extraordinary intoxicating qualities. ^ Strong drink. Note, ver. 11. On the subject of the strong drink used in the East, see Harmer’s “ Observations,” vol. ii. pp. 140 — 148, Edit. Lond. 1808. 23. Which justify. This refers doubtless to magistrates. They gave unjust decisions. *i[ For reioard. Tor bribes. II And take axcay the righteousness. That is, they do not decide the cause in favour of those who have just claims, but are determined by a bribe. See note, ch. i. 23. It is remarkable that this is introduced in immediate con- nexion Avith their being mighty to mingle strong drink. One effect of intemperance is to make a man ready to be bribed. Its effect is seen as clearly in courts of justice, and in the decisions of such courts^ as anywhere. A man that is intemperate, or that indulges in strong drink, is not qualified to be a judge. 24. Therefore as the fire^ etc. The remainder of this chapter is occupied with predicting judgments or punishments upon the people for their sins which had been specified. The Hebrew here is, “ the tongue of fire.” The figure is beautiful and obvious. It is derived from the pyramidal or tongue-like appearance of flame. The con- cinnity of the metaphor in the Hebrew is kept up. The word demur eth is in the Hebrew eateth. “As the tongue of fire eats up,” etc. The use of the word tongue to denote flame is common in the Scriptures. See note on Acts ii. 3. H And the flame consumeth the chaff. The w^ord rendered chaffs here, means rather hay^ or dried g^'ass. The Avord rendered “consumeth,” denotes properly to to fall, and refers to the appearance AAdien a fire passes tlirough a field of grain or grass, consuming the stalks near the ground, so that the upper portion falls dozen, or sinks gently into the flames. So their root shall be as roitemiess. Be rotten or decayed ; of course furnishing no moisture, 01 ' suitable juices, for the support of the plant. The idea is, that all the sources of national prosperity among the Jgavs Avould be destroyed. E. c. 7G0.1 CHAPTEH Y. 155 25 Therefol'e is tlie anger of tlie Lord Mndled against liis peo^de, and lie liatli stretcLed fortli his hand against them, and hath smitten them : and the hills d Hab. 3. 6. did ^ tremble, and their carcases were torn ^ in the midst of the streets. For all this his anger is not turned away, hut his hand is stretched out still. 1 or, as dung, d Le. 26. 14, etc. 25 Wherefore, the anger of Jehovah is kindled against his people, And he hath stretched out his hand against them ; And he smote them ; — ^And the mountains did tremble ; And their carcases were as filth in the midst of the streets ; For all this his anger is not turned away, hut his hand is stretclied out still. The word 7'oot is often used to denote the source of strength or ^ros- perity^ Isa. xiv. 30 ; Hos. ix. 16 ; Job xviii. 16. ^ A?id their blossom. This \vord rather means germ, or tender branch. It also means the liower. The figure is kept up here. As the root would be destroyed, so Avould all that was supported by it, and all that was deemed beau- tiful or ornamental. If ^5 dust. The Hebrew denotes fine dust^ such as is easily blown about. The root would be rotten ; and the flower, \vanting nourishment, would become dry, and turn to dust, and blow away. Their strength and the sources of their prosperity would be destroyed ; and all their splendour and beauty, all that was ornamental, and the source of national wealth, would be destroyed with it. *il They have cast axoay. They have 'refused to obey it. This Avas the cause of all the calamities that would come upon them. 25. Therefore is the anger of the Lord kindled. The Lord is enraged^ or is angry. Similar expressions often occur ; Numb. xi. 33 ; 2 Kings xxiii. 26 ; Deut. xi. 17 ; Psa. Ivi. 40 ; Job xix. 11 ; Psa. ii. 12. The cause of his anger was the crimes Avhich are specified in this chapter. ^ And he hath stretched forth his hand. To stretch forth the hand may be an action expressive of protection, invitation, or punishment. Here it is the latter. Comp. Isa. xiv. 27. And hath smitten them. Pun- ished them. To Avhat this refers particularly is not clear. Gesenius supposes that the expressions which follow are descriptive of pesti- lence. Lowth and KosenmiUler suppose that they refer to the earth- quakes Avhich occurred in the days of TJzziah and in the time of the prophets, Amos i. 1 ; Zech. xiv. 5. The Words perhaps Avill bear either construction. *![ And the hills did tremble. This expression is one that is often used in the Scriptures to denote the presence and anger of God. It is well adapted to describe an earthquake ; but it is also often used poetically to describe the presence and the majesty of the Most High. Comp. Psa. cxliv. 5 ; Job ix. 6 ; xxvi. 11 ; Psa. cxN. 7; Jer. iv. 24; Flab. iii. 10; Psa. xviii. 7; xcvii. 5; civ. 32. The image is one that is very sublime. The earth, as if conscious of the presence of God, is represented as alarmed and trembling. "Whe- ther it refers here to the earthquake, or to some other mode of punish- ment, cannot be determined. The fact, however, that such an earthquake had occurred in the time of Isaiah, would seem to fix the expression to that. Isaiah, from that, took occasion also to de- nounce future judgments. This Avas but the beginning of woes. H And their carcases Avere torn. The margin here is the more correct translation. The passage means that their dead bodies Avere streAved, unburied, like filth through the streets. This expression would more naturally denote a pestilence. But it may be descriptive of an earth- 156 ISAIAH. [b. c. 760. 26 II And lie will lift up an ensign to the nations from far, and will liiss unto them from the end of the earth : and, be- hold, they shall come with speed swiftly : 26 He will lift up a banner for the nations afar off, And he will hiss unto them from the ends of the earth ; And lo ! with speed shall they come quickly. quake, or of any calamity. *II For all this. Notwithstanding all this calamity, his judgments are not at an end. He will punish the nation more severely still. In what way he would do it, the prophet proceeds in the remainder of the chapter to specify. Comp. ch. ix. 12*; x. 4. 26. And he will lift up an ensign, etc. The idea here is, that the nations of the earth are under his control, and that he can call whom he pleases to execute his purposes. This pow'er over the nations he often claims. Comp. Isa. xliv. 28; xlv. 1 — 7 ; x. 5 — 7 ; ix. 11; viii. 18. An ensign is the standard or flag used in an .army. The elevation of the standard was a signal for assembling for war. God represents himself here as simply raising the standard, expecting that the nations would come at once. H And will hiss xinto them. This means that he would collect them together to accomplish his purposes. The expres- sion is probably taken from the manner in which bees were hived. Theodoret and Cyril on this place say, that, in Syria and Palestine, they who kept bees were able to draw them out of their hives, and conduct them into fields, and bring them back again, with the sound of a flute or the noise of hissing. It is certain, also, that the ancients had this idea respecting bees. Pliny (lib. xi. ch. 20) says : Gaudent plausu, atque tinnitu aeris, eoque convocantur. “They rejoice in a sound, and in the tinkling of, brass, and are thus called together.’* H31ian (lib. v. ch. 13) says, that, when they are disposed to fly away, their keepers make a musical and harmonious sound, and that they are thus brought back as by a siren, and restored*to their hives. So Yirgil says, when speaking of bees — Tinnitusque cie, et matris quate cjmibala chcum. — Georg, iv. 64. “ On brazen vessels beat a tinkling sound, And shake the cymbals of the goddess round ; Then all will hastily retreat, and fill The warm resounduig hollow of their cell.” — Addison. So Ovid — Jamque erat ad Rhodopen Pangjeaque flumina ventum, Aiiriferse comitum cum crepuere manus. Ecce ! novae coeunt volucres tinnitibus actie Quosque movent sonitus aera sequuntur apes. — Fastor, hb. iii. 739. See also Columella, lib. x. c. 7 ; Lucan, lib. ix. ver. 288 ; and Claudian, Panegyric, in sextum consul. Honorii, ver. 259. Comp. Bochart, Hieroz. Part ii. lib. iv. c. x. pp. 506, 507. The prophets refer to that fact in several places, Isa. vii. 18 ; Zech. x. 8. The simple meaning is, that God, at his pleasure, would collect the nations around Judea like bees ; that is, in great numbers. The end of the earth. That is, the remotest parts of the Avorld. The most eastern nations known to them were probably the Babylonians, Medes, Persians, and perhaps the inhabitants of India. The general idea is, that he would call in the distant nations to destroy them. In Isa. vii. 18, Egypt and Assyria are particularly specified. This Avas in accordance Avith the prediction in Deut. xxviii. 49. B. O'.. 760.] CHAPTEH V. 157 27 None-^sliall Pe weary nor stumble among tliem ; nonesliall slumber nor sleep ; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken : 28 Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind : /Joel 2. 3-H. 27 K’one among them is weary, and none stmnblcth ; None shall slumber or sleep ; Nor shall the girdle of them loins be loosed, Nor the latchet of their shoes be unbound. 28 Whose arrows are sharpened ; And whose bows are bent ; The hoofs of whose horses shall be counted as flint, And their chariots like a wMrlwind. 27. None shall he weary. In this verse and the following, the pro- phet describes the condition of the army that wmuld be summoned to the destruction of ludea. It would be composed of bold, vigorous, courageous men ; they Avould be unwearied by long and painful journeys ; they would be fierce and violent; they Avould come fully prepared for conquest. None -would be iceary ; that is, fatigued with long marches, or with hard service, Dent. xxv. 18; 2 Sam. xvi. 14. ^ Nor stumble. They shall be chosen, select men — not those who are defective, or who shall easily fall by any impediments in the way of their march. ^ None shall slumber. They shall be unwearied and indefatigable, pursuing their purpose with ever- watchful vigilance — so much as not to be off their guard. They cannot be taken by sur- prise. H Neither shall the girdle of their loins be loosed. The ancients -wore a loose, large, flowing robe, or upper garment. TVhen the}^ laboured or ran, it was necessary to gird this up round the body, or to lay it aside altogether. The form of expression here may mean that they will not relax their efforts ; they will not unloose their girdle ; they will not unfit themselves for vigorous action and for battle. In that girdle, with -which they bound up their robes, the Orientals usually carried their dirks and swords. See Neh. iv. 18 ; Ezek. xxiii. lo. It means that they should be fully, and at all times, prepared for action. % Nor the latchet of their shoes be broken. They w’ill be constantly prepared for marches. The shoes, sandals, or soles^ -were attached to the feet not by upper leather, but were girded on by thongs or strings. See note on Matt. hi. 11. 28. Whose arroios are sharp. Bows and arrow's were the commion instruments of fighting at a distance. Arrow's Avere, of course, made sharp, and usually pointed with iron for the purpose of penetrating the shi^elds or coats of mail W'hich Avere used to guard against them. ^ And all their boios bent. All ready :^or battle. H Their horses^ hoofs shall be counted like flint. It is supposed that the ancients did not usually shoe their horses. Hence a hard, solid hoof Avould add greatly to the value of a horse. The prophet here means, that their horses would be prepared for any fatigue, or any expedition. See a full description of horses and chariots in Bochart’s ITieroz. Part I. lib. ii. ch. A'iii., ix. 11 And their wheels like a whirlwind. That is, the Avheels of their chariots shall be swift as the wind, and they shall raise a cloud of dust like a AA'hirhvind. This comparison Avas very common, as it is now. See Bochart. See also a magnificent description of a war-horse in Job xxxix. 19 — 25. 158 ISAIAH. 29 Tlieir roaring shall l?e like a lioH; they shall roar like young lions ; yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it, 30 And in that day they shall [b. c. 760. roar against them like the roar- ing of the sea : and if one look, unto the land, behold darliiness and ^ sorrow, “ and the light is darkened in the heavens thereof. 1 or, distress. 2 or, when it is lights it shall be dark in the destructions thereof. 29 Their roaring is Idie a lion, And they shall roar like young lions ; And they shall roar and seize the prey, And there shall be no deliverer. 30 And in that day they shall roar against them like the raging of the sea. And one shall look to the earth, — ^And lo ! darkness ! trouble ! And the light is obscured by the gloomy clouds ! 29. Their roaring^ etc. Their battle cry, or their shout as they enter into an engagement. Such a shout or cry was common at the commencement of a battle. War was very much a personal conflict; and they expected to accomplish much by making it as frightful and terrible as possible. A shout served not only to excite their own spirits, but to produce an impression of their numbers and courage, and to send dismay into the opposite ranks. Such shouts are almost always mentioned by Homer, and by other writers, in their accounts of battles. They are often mentioned, also, in the Old Testament, Exod. xxxii. 18; Josh. vi. 10, 16, 20; Jer. 1. 15 ; 1 Sam. xvii. 20, 52; 2 Chron. xiii. 15; Job xxxix. 25. Like a lion. This comparison is common in the Bible, Jer. li. 38 ; Hos. xi. 10 ; Amos hi. 4. Comp. Numb, xxiii. 24. Like young lions. This variation of the expres- sion from the lion to the young lion is very common. It is the Hebrew form of poetry, where the second member expresses little more than the first. Here the description is that of a lion, or more probably a lioness and her whelps, all ravenous, and all uniting in roaring for prey. The idea is, that the army that would come up would be greedy of plunder ; they would rush on to rapine in a frightful manner. 30. They shall roar against them. The army that shall come up shall roar against the Jews. The image of the roaring of the sea indi- cates the great number that would come ; tb at of the roaring of the lion denotes their fierceness and terror. *\] if one look unto the land. This expression has given some perplexicy, because it is sup- posed not to be full or complete. The whole image^ it has been supposed, (see Lov/th,) would be that of looking upward to tiie heaven for help, and then to the land, or earth. Comp. ch. viii. 2^, where the same expression is used. But there is no need of supposing the expression defective. The prophet speaks of the vast multitude that was coming up, and roaring like the tumultuous ocean. On thai side there was no safety. The waves v/ere rolling, and everything was fitted to produce alarm. It was natural to speak of the other direc- tion as the land^ or the shore ; and to say that the people would look there for safety. But, says he, there would be no safety there. All w'ould be darkness. H Darkness and sorroio. This is an image of distress and calamity. There should be no light ; no consolation, no safety. Comp. ch. lix. 9; Amos v. 18, 20; Lam. iii. 2. And the light is darkened^ etc. That which gave light is turned to darkness. CHAPTER VI. 159 B. c. 760.J II In the heavens thereof. In the clouds^ perhaps, or by the gloomy thick clouds. Lowth renders it, “ the light is obscured by the gloomy vapour The main idea is plain, that there would be distress and calamity ; and that there would be no light to guide them on their way. On the one hand a roaring, raging multitude, like the sea ; on the other distress, perplexity, and gloom. Thus shut up, they must perish, and their land be utterly desolate. ANALYSIS OF CHAPTER YI. This chapter contains a very sublime description of the manifestation of Jehovah to Isaiah, and of a solemn commission to him to declare Ms purposes to the Jews. It has been supposed by many to be a solemn inauguration to the prophetic office, and to have been the first of his prophecies. But tMs supposition is not to be considered as just. It is evident (Isa. i. 1) that he prophesied before the death of IJzziah ; and there is reason to suppose that the order of time is observed in the previous chapters. See Introduction, 6 2. The most probable supposition of the occasion of this prophecy is tMs, that the people were extremely guilty; that they were strongly indisposed to listen to the message of the prophet ; and that he was therefore favoured with tMs extraordinary commission in order to give Ms message more success and Mgher authority in the minds of the people. It is a new commission to make Ms message as impressive as possible— as if it came direct from the lips of the Almighty. The Jews say, that for tMs pretension that he had seen Jehovah, he was sawn asunder by Manasseh. And to tMs fact Paul has been supposed to refer in Heb. xi. 37, where he says of those who had been eminent in faith, ^Hhey were sawn asunder.” See the Introduction, ^ 2. This vision is expressed in the language appropriate to eastern monarchs. God is represented as sitting on a throne,, and attended by mimsters here called serapMm. His tMone is elevated, and the posture of sitting denotes digmty and majesty. The language of the description is taken from the temple. The image is that of God sitting in the m.ost holy place. Surround- ing Mm are seen the seraphim, and the cloud fillmg the temple. Isaiah is represented as without the temple, near the altar. The great altar of sacri- fice stood directly in front of the temple ; so that if the doors of the temple had been open, and the veil separating the holy from the most holy place had been withdrawn, he would have had a distinct view of the mercy-seat. That veil between is supposed to be withdrawn, and he is permitted directly to contemplate the sacred and solemn manifestation made in the immediate dweUmg-place of God. The chapter comprises, properly, three parts : — I. The vision,, vers. 1 — 1-. Jehovah is seen upon a throne, clad in the manner of an ancient monarch, with a robe and a tram wMch filled the whole temple. He sits as a King, and is adorned in the robes of royalty, ver. 1. He is encompassed yith ministering spnits— with the serapMm, in the manner of a magnificent king, ver. 2. They are seen by the prophet to be solemnly engaged in Ms worship, and to stand in the attitude of the most profound veneration, ver. 3. So awful and sublime was the worship, that even the posts of the temple were moved ; the whole sacred edifice trembled at the presence of God, and at the voice of those who were engaged m his praise ; and the whole temple was filled with the symbol of the Divine presence and majesty, ver. 4. II. The effect on the prophet^ vers. 5 — 7. He was overcome vith a sense of Ms unworthiness, and felt that he could not live. He had seen Jehovah, and he felt that he was a ruined man, ver. 5. Yet one of tlrp serapliim flew to the altar, and bore thence a hve coal and touched liis lips, and assured Mm that his sin was taken away, and that he was pardoned, vers. 6—7. 160 ISAIAH. CHAPTER VI. JN tlie year ^ that king Uzziak died, I saw ^ also the Lord [b. c. 760. sitting upon a throne, high and lifted up, and ^ his train filled the temple. 1 or, the skirts thereof . Vision IV. — Ch. vi. The Vision of Jehovah m the Temple. 1 In the year that IdngUzziah died, I saw the Lord sittmg upon a throne, high and fitted up, and the train of his robe filled the temple. g 2 Kings 15. 7. h 1 Kings 22. 19. III. The commission of the prophet., vers. 8 — 13. God inquhes who will go for him to the people, and bear his message ; and the prophet expresses his readiness to do it, ver. 8. The nature of the message is stated, vers. 9, 10. The duration — the state of things which he predicted would follow from' this is asked, and the answer is returned, vers. 11 — 13. It was to be until utter desolation should spread over the land, and the mass of the nation was cut off, and all were destroyed except the small portion which it was necessary to preserve in order to prevent the nation from becoming wholly extinct. 1. In the year. This naturally denotes a period after the death of Uzziah, though in the same year. The mention of the time was evidently made when the prophecy was composed, and it is to be presumed that the death of Uzziah had occurred at the time wlien the prophet saw this vision. If so, it is clear that this was not the first of his prophecies, for he saw his visions “ in the days of Uzziah,” ch. i. 1. The Chaldee, however, reads this, “in the year when Uzziah was smitten with the leprosy;” and most of the JeAvish commenta- tors so understand it, 2 Chron. xxvi. 19, 20. The Rabbins say that the meaning is, that he then became civilly dead by ceasing to exer- cise his functions as a king, and that he Avas cut off as a leprous man from all connexion Avith the people, and from all authority. See Introduction, \ 3. This is doubtless true ; but still the more natural signification is, that this occurred in the year in AAkich he actually diedo ^ I saw. That is, he saAV in a vision. See the Introduction, § 7, (4.) A similar vision is described by Micaiah, 1 Kings xxii. 19. See also Amos Aui. 1; viii. 1 ; ix. 1 ; Dan. vii. 13, etc. The Lord. In the original here the word is not Jehovah, but AJbndi, See notes on ch. i. 24. Here it is applied to Jehoa'ah. See also Psa. cxiv. 7, Avdiere it is also so applied; and see Isa. viii. 7, and Job xxviii. 28, Avhere Jehoa^aii calls himself Adonai, The word does not itself denote essential divinity; but it is often applied to God. In some MSS., hoAvever, of Kennicott and De Rossi, the word Jehoa^aii is found. We may make tAVO remarks here : (1.) That Isaiah evidently meant to say that it Avas Jehovah avIio appeared to him. He is ex- pressly so called in vers, o, 8, 11. (2.) It is equall}" clear from the New Testament that Isaiah suav The Messiah. John quotes the Avords in this chapter, ver. 10, as applicable to Jesus Christ; and then adds, Jolmxii. 41, “these things said Esaias Avhen he saw his glory and spake of him.” An inspired man has thus settled this as referring to the Messiah, and thus has established the propriety of applying to him the name Jehovah, i, e, has affirmed that the Lord Jesus is Divine. Jerome says, that this vision Avas designed to represent the doctrine of the Trinity. In John i. 18, it is said, “No man hath seen God at any trme ; the only begotten Son, avIio is in the bosom of the Father, he hath declared him. In Exod. xxxiii 20^ God says, “Thou CHAPTER VI. 161 c. 760.] 2 Above it stood the sera- pbims : eacb one bad six wings ; witb twain be covered bis face, and witb twain * be covered bis feet; and witb twain be did fly. i Ezek. 1. 11. 2 Above bim stood the seraphim. Each one of them had six wings. "With two he covered liis face ; with two he covered his feet ; and with two he did fly. canst not see my face, for there shall no man see me and live.” See also 1 Tim. vi. 16. These passages may be reconciled with what is here said by Isaiah in the following manner : (1.) Isaiah does not say that be sa^v the Divine essence ; and all that bis words fairly imply is, that be saw a manifestation or vision of Jehovah — some striking symbolical representation of bim. (2.) It was the manifestation of Jehovah in the person of the Messiah, of the “ only begotten Son who bath revealed or declared bim,” that he saw. Such manifesta- tions of God have been made often ; and all that the declaration of Isaiah implies, of necessity, is, that he had a vision of God incarnate seated in glory, from whom he now received a new commission to go out and proclaim the truth to that wicked and rebellious generation. IT Sitting upon a throne. God is thus often represented as a King, sitting on a throne, 1 Kings xxii. 19 ; Ezek. xliii. 7 ; Jer. xvii. 12. ^ High and lifted up. That is, the throne; an indication of state and majesty. H And his train. The word irain^ vbw, properly signifies the skirt of a garment, or a robe, Exod. xxviii. 33, 34. Here it is evidently designed as a representation of a large, flowing robe, that filled all the most holy part of the temple. The Orientals regarded such large robes as indicative of grandeur and state. The Messiah ■was seen seated on a throne as a King ; clothed in a large, loose, flowing robe, in the manner of Oriental monarchs, and surrounded by his ministers. The design of this magnificent vision was not only to impress the prophet with a sense of the holiness of God, but also to give additional weight to his commission as having been derived immediately from the Divine Majesty. Comp. vers. 9, 10. It is re- markable that Isaiah attempts no representation of Jehovah himself. He mentions his robes — the throne — the seraphim ; but mentions no form or appearance of God himself. In this there is great sublimity. There is enough mentioned to fill the mind with awe ; there is enough concealed to impress as deeply with a sense of the Divine Majesty. It is remarkable, also, that it is not the usual appearance of God in the temple to which he refers. That was the Shekinah^ or visible symbol of God. That was on the mercy-seat, this was on a throne ; that was a cloud, of this no form is mentioned ; over that the cherubims stretched forth their wings, over this stood the seraphim ; that had no clothing, this was clad in a full flowing robe. ^ Filled the temple. Probably the most holy place only is intended. The large, full, magnificent robe seemed to fill up the entire holy of holies. Some have supposed that this vision was represented as appearing in the heavens. But the expression here evidently implies that it was seen in the temple at Jerusalem. 2. Above it. Either above the throne, or above him. The LXX. render it round about him^ icvk\(*> avrov. The Chaldee, “ the holy ministers stood on high in his presence.” ^ The seraphims. The verb sdrdph^ from which this word is derived, is uniformly translated to burn, and is used frequently. See Taylor. The noun denotes, according to Bochart, the chersydros, a serpent that lives in lakes and 162 ISAIAH. [b. c. 760. moist places ; but when those places are dried up, it becomes a land serpent, and then its bite is very fierce, and is attended with a most dreadful inflammation all over the body. Habbi Solomon says that “ serpents are called seraphim because they burn men with the poison of their teeth;’* perhaps because the idea of heat and were con- nected. The word is applied to the flery flying serpents which bit the children of Israel, and in imitation of which a brazen serpent was erected on a pole by Moses. It is translated “a fiery serpent” in Numb. xxi. 8 ; Isa. xiv. 29 ; xxx. 6 : in Deut. viii. 15 ; Numb. xxi. 6, it is rendered ‘‘fiery;” and in the passage before us seraphims. The word nontp often occurs in the sense of burning^ Deut. xxix. 23 ; 2 Chron. xvi. 14; xxi. 19, etc. The LXX. render it seraphim^ aepacplp; so the Vulgate and the Syriac. The Chaldee, “ his holy ministers.” Probably it is now impossible to tell why this name was given to the representations that appeared to Isaiah. Perhaps it may have been from their burning ardour and zeal in the service of God ; perhaps from the rapidity of their motion in his service — derived from the rapid motion of the serpent. Gesenius supposes that the name was derived from a signification of the word denoting noble or excellent^ and that it was on this account applied to princes and to celestial beings. Kimchi says that the name was given with reference to their bright, shining appearance. Comp. Ezek. i. 13; 2 Kings ii. 2 ; vi. 17. The word is applied to celestial beings nowhere else except in this chapter. There is no reason to think that the seraphim de- scribed here partook of the form of the serpent, as the representation seems to be rather that of a man. Thus each one (ver. 2) is repre- sented as covering \vi^face and \\is,feet with his wings — a description that does not pertain to the serpentine form. God is usually repre- sented as surrounded or encompassed by heavenly beings, as his ministers, Psa. civ. 4; Dan. vii. 10; 1 Kings xxii. 19; Psa. Ixviii. 17 ; Heb. xii. 22. The idea is one of peculiar magnificence and grandeur. It is derived especially from the customs of monarchs, particularly eastern monarchs, who had numerous princes and nobles to attend them, and to give magnificence to their court. ^ Each one had six icings. Wings are emblematic of the rapidity of their movement; the number here, perhaps, denoting their celerity and readiness to do the will of God. H With twain he covered his face. This is designed, doubtless, to denote the reverence and awe inspired by the immediate X>resence of God. Comp. Amos vi. 9, 10. The Chaldee adds, “ he covered his face so that he could not see” To cover the face in this manner is the natural expression of reverence. Comp, note on ch. lii. 15. And if the pure and holy seraphim evinced such reverence in the presence of Jehovah, with what profound awe and veneration should we, polluted and sinful creatures, presume to draAv near to him ! Assuredly their position should reprove our presumption when W’e rush thoughtlessly and irreverently into his presence, and should teach us to bow with lowly veneration and deep humility. Comp. Kev. iv. 9 — 11. H He covered his feet. In a similar description of the cherubim in Ezek. i. 11, it is said that they covered their bodies. In Isaiah the expression clearly denotes not the feet only, but the lower extremities. This was also an expression of reverence draAvn from our conceptions of propriety. The seraphim stood covered, or as \i concealing themselves as much as possible in token of their nothing- ness and unworthiness in the presence of the Holy One. IT He did fly. He was quick to execute the commands of God. It may be observed, B. c. 760.] CHAPTER YI. 163 3 And ^ one cried unto anotlier, and said, Holy, Eoly, lioly is tlie ' 1 this cried to this. Lord of liosts ; ^tlie wliole earth is full of Ms glory. 2 his glory is the fulness of the whole earth. 3 And this one called to tMs [alternately] and said, ‘‘Holy! Holy! Holy! Jehovah of hosts ! “ Full is all the earth of his giory !” also, that among the ancients, Mercury, the messenger of Jupiter, was always represented with wings, Milton has copied this description of the seraphim ; — A seraph winged: — six wings he wore to shade His lineaments divine ; the pah that clad Each shoulder broad, came mantling o’er his breast With regal ornament ; the middle pah Ght like a starry zone his waist, and round Skhted Ms loins and tMghs with downy gold, And colours dipt hi heaven; the thhd his feet Shadowed from either heel with feathered mail, Sky tinctured grain.” — l^ar. Lost, h. v. 3. And one cried unto another. Heb., this cried to this. That is, they cried to each other in alternate responses. One cried “holy;” the second repeated it; then the third; and then they probably united in the grand chorus, “ Full is all the earth of his glory.” This was an ancient mode of singing or recitative among the Hebrews. See Exod. xv. 20, 21, where Miriam is represented as going before in the dance with a timbrel, and the other females as following her, and answering or responding to her, Psa. cxxxvi. 1. Comp. Lov/th on the sacred poetry of the Hebrews, Lee. xix. Holy, holy, holy. The repetition of a name or of an expression three times, was quite common among the Jews. Thus, in Jer. vii. 4, the Jews are represented by the prophet as saying, “The temple of the Lord, the temple of the Lord, the temple of the Lord, are these.” Thus Jer. xxii. 29 : “ O earth, earth, earth, hear the word of the Lord.” Ezek. xxi. 27 : “I will overturn, overturn, overturn.” See also 2 Sam. xviii. 33 : “ O my son Absalom ! my son, my son.” See also the repetition of the form of benediction among the Jew's, Numb. vi. 24 — 26 : Jehovah bless thee, and keep thee : Jehovah make Ms face to sMne upon thee, and he gracious unto thee: Jehovah lift up his countenance upon thee, and give thee peace. In like manner the number seven is used by the Hebrews to denote a great, indefinite number ; then a full or complete number ; and then perfectness, completion. Thus in Rev. i. 4; iii. 1 ; iv. 5, the phrase, “the seven spirits of God,” occurs as applicable to the Holy Spirit, denoting his fulness, completeness, perfection. The Hebrews" usually expressed the superlative degree by the repetition of a Vv^ord. Thus Gen. xiv. 10 : “ The vale of Siddim pits of clay,” i. e. was full of pits. See Nordheimer’s Heb. GreW. § 822 — 824. The form was used therefore, among the Jev/s, to denote emphasis ; and the expres- sion means in itself no more than “ thrice holy;” that is, supremely holy. Most commentators, however, have supposed that there is here a reference to the doctrine of the Trinity. It is not probable that the Jew^s so understood it ; but applying to the expressions the fuller revelations of the New Testament, it cannot be doubted that the W'ords will express that. Assuming that that doctrine is true, it 164 ISAIAH. 4 And the posts of the * door moved at the voice of him that cried, and the house was filled with smoke. 5 ^ Then said I, Woe is me ! 1 thresholds. [b. c. 760 j. for I am ^ undone ; because * j[ am a man of unclean lips, and J dwell in the midst of a people of unclean lips : for mine eyes have seen the King, the Lord of hosts. 2 cut off. k Zech. 3. 1—7. 4 And the foundations of the thresholds were shaken with the voice of him that cried ; and the house was filled with smoke, o And I said, Woe is to me ! I am ruined : for I am a man of polluted lips ; and in the midst of a people of polluted Lips do I dwell ; cannot be doubted, I think, that the seraphs laid the foundation of their praise in that doctrine. That there was a distinct reference to the second person of the Trinity is clear from what John says, ch. xii. 41. No argument can be drawn directly from this in favour of the doctrine of the Trinity ; for the repetition of such phrases thrice in other places is merely emphatic., denoting the superlative degree. But when the doctrine is proved from other places, it may be pre- sumed that the heavenly beings were apprized of it, and that the foundation of their ascriptions of praise was laid in that. The Chaldee has rendered this, “ Hol)^ in the highest heavens, the house of his majesty; holy upon the earth, the work of his power ; holy for ever, and ever, and ever, is the Lord of hosts.” The whole expression is a most sublime ascription of praise to the living God, and should teach us in what manner to approach him. IF The Lord of hosts. See note, ch. i. 9. IF The whole earth. Margin, The earth is the fulness of his glory. All things which he has made on the earth express his glory. His wisdom and goodness, his power and holiness, are seen every- where. The whole earth, with all its mountains, seas, streams, trees, animals, and men, lay the foundation of his praise. In accordance with this, the psalmist, in a most beautiful composition, calls upon all things to praise him. See Psa. cxlviii. — Praise the Lord from the earth, Ye dragons and all deeps : Fire and hail; snow and vapour ; Stormy wind fulfilling his word : Mountains and all hills ; Fruitful trees and all cedars ; Beasts and all cattle : Creeping things, and flying fowl. 4. And the posts of the door, thresholds.” There is some difficulty in the Hebrew here, but the meaning of the expression is sufficiently apparent. It means that there was a tremour, or con- cussion, as if by awe, or by the sound attending the cry. It is evi- dently a poetic expression. IF The house. The temple. IF Was filled xoiih smoke. There is here doubtless a reference to the cloud that is so often mentioned, in the Old Testament, as the visible symbol of the Divinity. See note, Isa. iv. 5. A similar appearance is recorded when Solomon dedicated the temple, 1 Kings viii. 10; 2 Chron. v. 13; Ezek. X. 4. 5. Woe is me ! That is, I am filled with overwhelming convictions of my OAvn unworthiness, with alarm that I have seen Jehovah. IF For I am undone. Margin, cut off.” Chaldee, “ I have sinned.” LXX,, ‘‘ I am miserable, 1 am pierced through” Syriac, “ I am struck B.c. 760.1 CHAPTER VI. 165 6 Then flew one of the Sera- phims unto me, ^ having a live coal in his hand, which he had 1 ajid in his hand a live coaU taken with the tongs from off the ^ altar ; 7 And he ^laid it upon my l Rev. 8. 3. 2 caused it to touch. 6 For the king, Jehovah of hosts, have my eyes seen. And there fiew unto me one of the seraphim, and in his hand was a burning coal which he had taken with the tongs from off the altar. 7 And he touched my mouth and said : — ■ dumb.’* The Hebrew word may sometimes have this meaning, but it also means to he destroyed., to he ruined, to perish. See Hos. x. 15 ; Zeph. i. 2 ; Hos. iv. 6 ; Isa. xv. 1. This is probably the meaning here, “I shall be ruined, or destroyed.’^ The reason of this he immediately states. II A mcmi of unclean Ups. This expression evi- dently denotes that he was a sinner, and especially that he was un- worthy either to join in the praise of a God so holy, or to deliver a message in his name. The vision, the profound worship of the seraphim, and the attendant majesty and glory, had deeply impressed him Avith a sense of the holiness of God, and of his own unfitness either to join in Avorship so holy, or to deliver the message of so pure a God. A similar effect is recorded in reference to Abraham, Gen. xviii. 27. See also Exod. iv. 10, 12 ; Jer. i. 6. A deep consciousness of guilt, in view of the holiness and majesty of God, is also described by Job : — I have heard of thee by the hearing of the ear ; But now mine eye seetn thee. "WTierefore I abhor myself. And repent in dust and ashes. — Job xlii. 5, 6. An effect also remarkably similar is described in reference to the apostle Peter, Luke v. 8 ; “ When Simon Peter saw it [the miracle which Jesus had Avr ought], he fell doAvm at Jesus* knees, saying, Depart from me, for I am a sinful man, O Lord.** IT A people of un- clean Ups. A people who are unworthy to celebrate the praises of a God so pure and exalted. H Mine eyes have seen. In Exod. xxxiii. 20, it is said, “Thou canst not see my face ; for there shall no man see me and live.** Comp. John i. 18; 1 Tim. vi. 16. Perhaps it Avas in recollection of this that Isaiah said he was undone. It is not, hoAV- ever, to be understood that the prophet saw Jehoa^ah himself, but only the symbol of his presence. It Avas for this expression, according to the tradition of the JeAA’s, that Manasseh took occasion to put the prophet to death. See the Introduction, § 2. H The Lord of hosts. Jehovah of hosts. Jolin applies this to the Lord Jesus, and this proves that he is Divine. See John xii. 41. 6. Then flew. Isaiah is represented as standing out of the temple ; the seraphim as in it. ^ Having a live coal. The Vulgate renders this, “ a stone** * This is probably the original meaning of the word. See 1 Kings xix. 6. It at first denoted a hot stone Avhich Avas used to roast meat upon. It may also mean a coal, from its resemblance to such a stone. H From off the altar. The altar of burnt- offering. This stood in the court of the priests, in front of the temple. See notes on Matt. xxi. 12. The fire on this altar was at first kindled by the Lord, Lev. ix. 24, and Avas kept continuallv burning. Lev. vi. 12, 13. . , 7. And he laid it upon my mouth. Margin, “And he caused it to 166 ISAIAH. [b. c. 760. moutlij and said, Lo,_ tliis liatli touch(3d tliy lips, and tliine iniquity is taken away, and tliy sin purged. 8 Also I heard the yoice of I the Lord, saying, IVliom shall I send, and who will go for us ? Then said I, ^ Hear am I j send me. 1 Behold me . ‘‘ Lo ! this hath touched thy lips, ‘‘And thine iniquity is taken awaj^, and thy sin is expiated.’^ 8 Also I heard the voice of Jehovah sajdng, “ Whom shall I send ? “And who will go for us Then said I, Hear am I, send me. touch my mouth.” This is the more correct rendering. It was a slight, momentary touch, sufficient merely to be a sign or token that he was cleansed. Thine iniquity is taken away. That is, whatever obstacle there existed to your communicating the message of God to this people, arising from your own consciousness of unworthiness, is taken away. You are commissioned to bear that message, and your own consciousness of guilt should not be a hindrance. To under- stand this, it should be remembered that fire among the Orientals has been always regarded as an emblem of purifying. Thus the Sabeans, the followers of Zoroaster in Persia, -worshipped fire^ as the emblem of a pure divinity. See Mai. hi. 2, 3. Comp. Matt. hi. 2. Every minister of the gospel, though conscious of personal unworthi- ness and unfitness, should yet go freely and cheerfully to his work, if he has evidence that he is called and commissioned by God. ^ Is purged. Is purified, is removed — from "V^ kdphar^ to cover, to overlay; then to make an atonement for, to expiate, to cover sin, to pardon it, to effect or to procure forgiveness ; and then to purify in general, to make wffiole. Comp, note on ch. xliii. 3. This does not mean that the fire from the altar had any physical effect to purify him from sin, but that it was emblematic of such a purifying, and probably also the fact that it ivas taken from the altar of sacrifice was to him an indication that he was pardoned through the atonement^ or expia- tion there made. The Jews expected pardon in no other mode than by sacrifice ; and the offering on their altar pointed to the great sacrifice which was to be made on the cross for the sins of men. There is here a beautiful union of the truths respecting sacrifice. The great doctrine is presented that it is only by sacrifice that sin can be pardoned ; and the Messiah, the sacrifice himself, is exhibited as issuing the commission to Isaiah to go and declare his message to men. 8. The mice of the Lord. Heb., The voice of Jehovah. He had before been addressed by one of the seraphim. *iT Whom shall I se7id^ and who will go for us ? The change of number here from the singular to the plural is very remarkable. Jerome on this place says that it indicates the “sacrament” of the Trinity. The LXX. render it, “ Whom shall I send, and who will go to this people ?” The Chaldee, “ Whom shall I send to prophesy, and who wdll go to teach ?” The Syriac, “Whom shall I send, and who will go?” The Arabic has followed the LXX. The use of tlie plural pronouns we and ?ri of J erusalem — for that Damascus should still remain the capital of Syria, CHAPTEK VII. 173 B. c. 738.J and Samaria of Ephraim, and that witliin sixty-five years the kingdom of Ephraim should be totally destroyed, and of course Jerusalem and Judah could not be permanently added to it. So far from having Jerusalem as a tributary and dependent pro’idnce, as Eemaliah had anticipated, his own Idngdom was to be completely and finally destroyed, vers. 4 — 9. The design of all this was to allay the fears of Ahaz, and to induce him to put confidence in God. III. A sign is promised — a proof or demonstration of the truth of what the prophet had spoken, vers. 10 — 17. To the assurance which Isaiah (vers. 4—9) had given of the safety of Jerusalem, Ahaz makes no reply. His whole conduct, however, shows that ho is wholly unimpressed and unaffected by what he had said, and that he put no confidence in the assurances of the prophet. He was not looking to God for aid, but to the king of Assyria ; and he doubtless felt that if his aid was not obtained, his kingdom would bo destroyed. He evidently had no belief in God, and no confidence in the prophet. His mind was in a restless, uneasy condition from the impending danger, and from uncertainty whether the aid of the king of Assyria could be procured. In order to induce him to turn his attention to God, the only Protector, and to calm his fears, Aliaz is commanded to ask of Jehovah any sign or miracle which he might desire in order to confirm what the prophet had spoken, vers. 10, 11. This Ahaz refuses, ver. 12. He does it under the semblance of piety, and an unwillmgness to appear to tempt Jehovah. But the real cause was, doubtless, that he had no confidence in Jehovah ; he had no belief in Avhat he had spoken ; and he was secretly depending on the aid of the king of Assyria. His reply was couched in respectful terms, and had the appearance of piety, and was even expressed in language borrowed from the law, Heut. vi. 16. let important purposes were to be answered by there being a sign or proof that what the prophet had said should take place. It was important that Ahaz, as the Idng of Judah, and as the head of the people, should have evidence that what was said was true. It was important that a suitable impression should be made on those who were present, and on the mass of the people, inducing them to put confidence in Jehovah. It was im- portant that they should look to future times ; to the certain security of the nation, and to the evidence that the nation must be preserved until the great Deliverer should come. A sign is, therefore, forced upon the attention of Ahaz, The prophet tells him, that however reluctant he may be to seek a sign, or however incredulous he might be, yet that Jehovah would give a token, proof, or demonstration, which would be a full confirmation of all that he had said. That would he done which coidd be done only by Jehovah^ and which could be known only by him ; and that would be the demonstration that Jerusalem would be safe from this impending invasion. A virgin should bear a son, and before he should arrive at years of discretion, or be able to discern the difierence between good or evil — ^. in a short space of time — the land would be forsaken of both its kings, vers. 14 — 16. Who this virgin was, and what is the precise meaning of this prediction, has given perhaps more perplexity to commentators than almost any other portion of the Bible. The obvious meaning seems to be this : Some young female, who was then a virgin, and who was unmarried at the time when the prophet spoke, would conceive, and bear a son. To that son a name would be given, or his birth in the circumstances in which it occurred would make such a name proper, as would indicate that God was with them, and would be their Protector. Maternal aifection would give the child the name Immanuel. The child would be nurtured up in the usual way among the Jews (ver. 15) until he would be able to discern between good and evil — ^. e. until he should arrive at years of discretion. Between the time which should elapse from the conception of the child, and the time when he should arrive at an age to distinguish good from evil, that is, in about three years, the land should be forsaken of the hostile kings, ver. 16. — This seems to be the obvious meaning of this passage ; and in this way only could this be a clear and satisfactory evidence to Ahaz of the certainty that the land woidd be entirely and 174 ISAIAH. [b. c. 738. permanently free from the invasion. God only could know tMs ; and therefore this was a proof of the certainty of what Isaiah had said. But though this is the obvious meaning, and though such an event only could be a sign to Ahaz that the land Avould be forsaken of both the invading kings, yet there is no reason to doubt that the prophet so couched what he said, so expressed this by direction of the Holy Ghost, as to be applicable also to another much more important event which was to be also^ and in a much more important sense, a sign of the protection of God — the birth of the Messiah. He there- fore selected words which, while they were applicable to the event imme- diately to occur, would also cover much larger ground, and be descriptive of more important events — and events which were in the same line and direction with that immediately to come to pass — the certainty of the Divine protection, and of ultimate freedom from all danger. The language, therefore, has at the commencement of the prophecy a fulness of meaning which is not entirely met by the immediate event which was to occur, and which can be enthely fulfilled only by the great event which Isaiah ever had in his eye — the birth of the Messiah. The mind of Isaiah would very naturally be carried forward to that future event. In accordance vdth the laws of what may be called prophetic suggestion or association — see Intro. § 7. iii. (3) — and which are constantly exemplified in Isaiah, his mind would- fix on better times and more happy events. He saw the birth of a child in a future age of which this was but the emblem. That was to be born literally of a vhgin. His appropriate name, from his nature, and from his being the evidence of the Diviue favour and presence, would be Immanuel — as the appropriate name of this child would be Immanuel because he would be the pledge of the Diviue protection and presence. The idea is, that there is a fulness of meaning iu the words used, which will apply to future events more appropriately than to the one immediately before the writer. That there is rapid, transition — a sudden carrying the miud forward to rest on a future more important event which has been suggested by the language used, and which is iu the mind of the speaker or witer so much more important than that which was first mentioned, as completely to absorb the attention. The reasons for the view here given are detailed at length in the notes on ch. vii. 14 — 16. IV. The prophet had thus far directed all his efforts to convince Ahaz that, from- the quarter from which they had apprehended danger, nothing was to be feared. He now, however, (vers. 17 — 25,) proceeds to assure them that danger would come from the quarter where they least expected it — from the very quarter where Ahaz was seeking aid and deliverance — the king of Assyria. He assures him that the king of Assyria would take advantage of the alUance, and, under pretence of aiding him, would turn everything to his own account, and would ultimately bring desolation on the land of Judah. The calamities which would follow from this unhappy alliance the prophet proceeds to state and unfold, and with that concludes the chapter. It is evident, from 2 Kings xvi. 7, that the discourse of Isaiah made no impression on the mind of Ahaz. He sent messengers vdth valuable presents to Tiglath- Pileser, long of Assyria. Tiglath-Pileser professedly entered into the views of Ahaz, and promised his aid. He went up against Damascus and took it, (2*IHngs xvi. 9,) after Ahaz had suffered a terrible overthrow from the united armies of Eezin and Pekah. The land of Samaria was laid waste by him, and a large part of the inhabitants carried captive to Assyria, 2 Kings xv. 29. Thus the prediction of Isaiah, that the land should be forsaken by two kings, (ch. vii. 16,) was fulfilled. But this deliverance from their invasion was purchased by Ahaz at a vast price. The real pm'pose of Tiglath-Pileser was not to aid Ahaz, but to make him and his kingdom dependent and tribu- tary, (2 Chron. xxviii. 21 ;) and this alliance was the first in the succession of calamities which came upon Judah and Jerusalem, and which ended only under Hezekiah by the entire destruction of the army of Sennacherib. See ch. xxxvii. During the remainder of the reign of Ahaz, he was tributary to Assyria ; and when Hezekiah (2 Kings xvii. 7) endeavoured to throw off the yoke of Assyria, the attempt involved him iu wai-, subjected his kingdom to B. c. 738.] CHAPTEH VII. 175 CHAPTEE VII. A ND ” it came to pass in tlie ^ days of Aliaz, tlie son of Jotham, tlie son of Uzziah king n 2 Kings l6. 5. of Jndak; that Eezin tlie king of Syria, and Pekak tke son of Eemaliali, king of Israel, went np toward Jerusalem to war against it, Int could not preyail against it. Vision V. — Ch. vii., viii., ix. 1 — 7. A 'prediction of the ill success of Syria and Bpliraim against Judah. — The alliance of Ahaz with Assyria. — The destructive consequences to the Jewish nation. — Yet the certainty of their final preservation., and of the coming of the Great Deliverer, the Messiah. 1 And it came to pass in the days of Ahaz, the son of Jotham, the son of Uzziah king of Judah, that Eezin the king of Syria, and Pekah, the son of Eemaliah, long of Israel, came up against Jerusalem to make war against it, but they could not prevail against it. invasion, and was attended vlth a loss of no small part of the cities and towns of his Idngdom. See 2 Icings xviii., xix., xx. ; Isa. xxxvi., xxxvii. Comp, notes on ch. viu. 8 ; x. 28 — 32. Thus the second part of this prophecy was fulfilled. The fuller statement of these important transactions will be found in the notes on the various passages which relate to these events. 1. In the days of Ahaz. Ahaz began to reign about 738 years before Christ. By a comparison of 2 Kings xvi. 5, etc., with 2 Chron. xxviii. 5, etc., it will be seen that Judea was twice invaded by Eezin and Pekah, in the reign of Ahaz. See the analysis of the chapter. That liezin, etc. This confederacy w^as formed in the time of Jotham, (2 Kings XV. 37 ;) but it was not carried into execution during his reign. It is evident from this place that it was executed in the early part of the reign of Ahaz ; probably in the first or second year of his reign. Syria. Aram — so called from Aram, (Gen. x. 22, 23,) a son of Shem, and who peopled its chief provinces. It compre- hended the country lying between the Euphrates east, the Mediter- ranean west, Cilicia north, and Phoenicia, Judea, and Arabia south. See notes on ch. xvii. Syria of the two rivers is Mesopotamia. Syria of Damascus, so called because Damascus was its capital, ex- tended eastward along mount Libanus, but its limits varied according to the power of the princes of Damascus. After the reign of the Seleucidee, Syria came to denote the kingdom or region of which Antioch was the capital. Here it denotes the Syria lying around Damascus, and of which Damascus was the capital. — Cahnet. *0" King of Israel. Of the ten tribes, called the kingdom of Israel, or Samaria. Note, ch. i. 1. IT Went up. Jerusalem was situated on hills, and on the highest part of the land. But it is possible that this language is derived from the fact that it was the capital. The language is used even when the region from wkich the traveller comes does not lie lower than the city. Thus it is not uncommon to speak of going up to London, Paris, etc. ^ Could not prevail. Heb., “ could not fight against it,*’ i. e. with happy result, or with success. He was not able to take it. That the allied kings really besieged Ahaz is evident from 2 Kings xvi. 6 : The}^ “ came up to Jerusalem to war, and they besieged Ahaz, but they could not overcome him.” The reason why they could not take Jerusalem was probably not only because it was a strong place and well defended, but because there was inteUigenco 176 ISAIAH. [b.^: ^'38. 2 And it was told the house of Dayid, saying, Syria * is con- federate with Ephraim : and his heart was moyed, and the heart of his people, as the trees of the wood are moyed with the wind. . retteth on. 3 Then said the Loed unto Isaiah, Go forth now to meet Ahaz, thou and ^ Shear-iashuh thy son, at the end of the con- duit of the upper pool, in the '^iiighway of the fuller’s lield ; 2 i.e. the remnant shall return. 3 or, causeway. 2 And when it was told to the house of David, saying, ‘‘Syria is supported by Ephraim,” the heart of the long, and the heart of the people was moved, as the trees of the forest are moved before the wind. 3 And lEHoyAH said to Isaiah, Go now and meet Ahaz, thou and Shear- jashub thy son, at the end of the aqueduct of the upper pool, at the causeway of the field of the fuller. that their own dominions were threatened with an inyasion by the Assyrians, and they could not protract their siege of Jerusalem long enough to take it. 2. And it was told the house of David. That is, the royal family; or, the king and princes ; the goyernment. Ahaz wms the descendant and successor of Dayid. H Syria is confederate xcith Ephraim. Ephraim was one of the tribes of Israel, and the kingdom of Israel was often called Ephraim.^ or the kingdom of Ephraim; in the same way as the tribes of Judah and Benjamin Avere called the kingdom of Judah. The phrase “is confederate AAuth,” is in Hebrew “resteth on.” See margin. The meaning is, that Syria Avas supported by Ephraim, or was allied Avith Ephraim. The kingdom of Israel or Ephraim avjis situated hetioeen Syria and Jerusalem. Of course, the latter could not be attacked AAuthout marching through the former, and Avithout their aid. In this sense it was that Syria, or the Aramaeans, relied or rested on Ephraim. Though Syria Avas by far the stronger poAver, yet it was not strong enough to attack Jerusalem had the kingdom of Israel been opposed to it. *11 And his heart. The heart of the king — of Ahaz. Was moved — as the trees of the wood. This is a yery beau- tiful and striking image. It expresses universal trembling, consterna- tion, and alarm, as the trees are moved together Avhen the Avind passes violently over them. A similar expression is found in Ovid. In Canaces, Epist. xi. vers. 76, 77 : Ut quatitur tepido fraxina \irga note, Sic mea vibrari pallentia membra videres. 3. Then said the Lord. In regard to the purposes for Avhich Isaiah was sent to meet Ahaz, and the reason why this place Avas selected, see the analysis of the chapter. ^ Thou and Shear-jashub . The meaning of the name Shear-jashub is, “the remnant shall return.” The names which Isaiah gav'e to his sons Avere significant or em- blematic of some important events which Avere to occur to the Jcavs. They were for signs to the people, and had been given in order to keep before the nation the great truth that God AA^as their Protector, and that however much they might suffer or be punished, yet the nation would not be totally destroyed until the great Deliverer should come. See note on ver. 14, and ch. viii. 3. Why this name AA^as given to this son, or on Avhat occasion, is not certainl}’- knoAvn. It is probable, however, that it Avas Avith reference to the future calamities and captivity of the Jews, denoting that a part of the people Avould return to the land of their fathers, Comp. ch. x, 21, 22. The name CHAPTER VII. 177 B. c. 738.] Avas a remembrancer given by him as a prophet perhaps, some time before this, that the nation was not to be wholly annihilated — a truth which Isaiah everywhere keeps before them in his prophecies. Comp, note, ch. vi. 13. Why Shear -jashub accompanied Isaiah now, is not recorded. It might be as a pledge to Ahaz of the purpose of the Lord that the people should not be destroyed. Ahaz may have been apprized of the reason why the name was given, and his presence might serve to mitigate his fears. H At the end of the conduit, A conduit is a pipe, or other conductor of water. The water flowed from a fountain, but was conducted to different receptacles for the supply of the city. ^ Of the upper pool. Or, the upper receptacle or pond. Robinson (Bib. Research, i. 483) and Pococke (Descr. of the East, ii. 25, 26) suppose that the Upper and Lower Pools referred to by Isaiah were on the west side of the city, the ruins of which now remain. The Upper Pool is now commonly called by the monks Gihoiiy and by the natives Birket el Ma7nilla. It lies in the basin forming the head of the Valley of Hinnom or Gihon, about seven hundred yards west-northwest from the Yafa Gate, on the west of Jerusalem. The sides of this pool are built of hewn stones laid in cement, with steps at the corners by which to descend into it. The bottom is level. The dimensions are as foUows : — Length from east to west Breadth at the west end Ditto at the east end .... Depth at each end There is no water- course, or other visible means, by which water is now brought into this reservoir ; but it is probable that it was filled in the rainy seasons by the waters which flowed from the higher ground round about. Prom this Upper Pool a part of the 'water was conveyed into the city to the Pool of Hezekiah, lying within the walls, and situated some distance to the north-eastward of the Yafa Gate. “Hezekiah stopped the upper water-course of Gihon, and brought it straight down to the west side of the city of David,” 2 Chron. xxxii. 30. Comp, notes on ch. xxii. 9. This Upper Pool had a trench or “ conduit,” and a considerable part of the waters were allowed to flow through this to the Lower Pool. The “Lower Pool” is men- tioned in the Old Testament only once, and that by Isaiah, ch. xxii. 9, and there without any hint of its locality. There is now a large Lower Pool on the western side of Jerusalem, which is not impro- bably the one intended, and which stands in contrast with the one here mentioned. This pool is called by the Arabs Birket eS’- Sultan. There is at present no other pool in the vicinity of Jerusalem to which the description in Isaiah can be well aj)plied. This reservoir is situated in the Valley of Hinnom or Gihon, southward from the Yafa Gate. Its northern end is nearly upon a line with the southern wall of the city. The pool was formed by throwing strong walls across the bottom of the valley, between which the earth was wholly removed. A road crosses on the causeway at the southern end. The following are the measurements of this pool : — Length along the middle 592 Breadth at the north end 245 Ditto at the south end 275 Depth at the north end 35 Ditto at the south end 42 I 2 English feet. jj 816 English feet. 200 „ 218 18 178 ISAIAH. [b. c. 738. 4 And say unto liim, Take Iieod, and "be quiet; fear not, ^ neitlier be faint-bearted for tbe 1 let not thy heart be tender. two tails of tliese smoking fire- brands, for tbe fierce anger of Rezin witb Syria, and of tbe son of Remaliab. 4 And tbou shalt say unto bim. Take beed, and be quiet ! Fear not ; and let not tby heart be faint “ On account of tbe two tails of these smoking fire-brands, ‘‘ On account of tbe fierce wrath of Rezin, and tbe Syrian, and tbe son of Eemabab. This reservoir was probably filled from tbe rains, and from tbe super- fluous waters of tbe Upper Pool. It is now in ruins. The water from this pool would flow off into tbe valley of Hinnom, and tbence into tbe valley of Jehosbapbat or Kedron, or subsequently into tbe pool of Hezekiab, situated within tbe city. See notes on cb. xxii. 9, 11. Wby Abaz was at that place tbe prophet does not say. It is possible be was examining it to see whether tbe fountain could be stopped up, or tbe water diverted, so that it could not be used by the enemy, and so that they could be prevented from maintaining a pro- tracted siege. Comp. 2 Chron. xxxii. 4. It is probable that the king bad gone to this place attended by many of his counsellors ; and as this was the main source of the supply of water to tbe city, a multi- tude would be there, and Isaiah could have an opportunity not only to deliver his message to Abaz and his court, but in the presence of a considerable concourse of people, and might thus inspire confidence among tbe alarmed and dejected inhabitants of tbe city. ^ In the highway of the fuller's field. In tbe place occupied as a situation on which to spread, or suspend, cloth that was bleached or dyed. This situation would be chosen because much water was needed in bleach- ing or dyeing cloth. The name “highway’* denotes the public path or road that led to this field. Probably on one side of this highway v/as the aqueduct, and on the other the fuller’s field. Of the Puller’s Field, Eusebius and Jerome merely say that it was shown in their day in the suburbs of the city. — Onom. art., Ager Fullonis. 4. Take heed. Heb., Keep thyself^ that is, from fear. ^ Neither he faint-hearted. Heb., Let not thy heart be tender. That is, let it not be easily moved ; be strong, fearless. ^ For the two tails ^ etc. There is much beauty and force in this comparison. The design of Isaiah is to diminish the fear of Ahaz. Instead, therefore, of calling ih^mfire- hrands^ burning and setting on fire everything in their way, he calls them the tails — i. e. the ends^ or remains of firebrands — almost con- sumed themselves, and harmless ; and instead of saying that they were burning and blazing^ he says that they were merely smoking — the half-burnt, decaying remains of what might have been once formidable. The prophet also is just about to announce their ap- proaching destruction by the Assyrians. See ver. 8. He therefore speaks of them as already almost extinguished, and incapable of doing extensive injury. IT Son of RemaliaJi. Pekah, ver. 1. “It is by way of contempt that the king of Israel is not called by his own name. The Hebrews and Arabians, when they wish to speak reproachfully of any one, omit his proper name, and call him merely the son of this or that, especially when his father is but little known or respected. So Saul names David, in contempt, the son of Jesse, 1 Sam. xx. 27, 31.” — Hengstenberg. CHAPTER VII. 179 B. c. 738.J 7 Tims saitli tlie Lord God, It sliall not stand, neitlier shall it come to pass. 8 For the head of Syria is Damascus, and the head of Damascus is Eezin ; and within threescore and five years shall Ephraim he broken, ^that it he not a people. 2 from a. Because the Syrian hath devised evil counsel against thee, “Ephraim and the son of Kemahah, saying-— ‘ Let us go up against Judah, and oppress it, ‘ And let us rend it for ourselves, ‘ And let us set a king in the midst of it, ‘ Even the son of Tabeah’ “ Thus saith the Lord Jehovah ! “ It shall not stand ; — And it shall not he. “ But the head of Syria shall still be Damascus, “ And the head of Damascus is Eezin, “And within threescore and five years “Eplu’aim shall be broken, that ne be no more a people. 6. And vex it. Margin, or weaken it. Probably the word means to throw into consternation or fear by besieging it. — Gesenius, *[[ And let us make a breach therein. Let us break down the walls, etc. *iT And set a king. Subdue it, and make it tributary to the allied kingdoms of Syria and Ephraim. *I[ The son of Taheal. Nothing more is known of this person. He might have been some disaffected member of the royal family of David, who had sought the aid of Eezin and Pekah, and who would be allied to them, or tributary to them. It is possible that he had already a party in Jerusalem in his favour. Comp. ch. viii. 12. Probably the two kings wished to cut off such portions of the territory of Judah as should be convenient to them, and to set a king over the remainder who should be under their control, or to divide the whole between themselves by setting up a king who would be tributary to both. 8. For the head of Syria. The capital. The head is often used in this sense. ^ Is Damascus. For an account of this city, see notes on ch, xvii. 1. Comp, notes. Acts ix. 2. The sense of this passage is, “ Do not be alarmed as if Eezin was about to enlarge his kingdom by taking Judea, and making Jerusalem his capital. The revolution which these kings contemplate cannot be accomplished. The king- doms of Syria and Israel shall not be enlarged by the conquest of Judah. The centre of their power shall remain where it is now, and their dominion shall not be extended by conquest. The capital of Syria is, and shall continue to be, Damascus. The king of Syria shall be confined within his present limits, and Jerusalem therefore shall be safe.” ^ The head of Damascus. The ruler or kmg of Da- mascus is Eezin. ^ And within threescore and five years. There has been some inquiry why Ephraim is mentioned here, as the prophet in the former part of the verse was speaking of Syria. But it should be remembered that he was speaking of Svria and Ephraim as confederate. It was natural therefore to intimate, in close connexion, that no fear was to be apprehended from either of them. There has been much 5 6 7 8 5 Because Syria, Ephraim, and the sou of Eemaliah, have taken evil counsel against thee, saying, 6 Let us go up against Judah, and Vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal : 1 or, weaken. 180 ISAIAH. [b. c. 738. difficulty experienced in establishing the fact of the exact fulfilment of this, and in fixing the precise event to which it refers. One catas- trophe happened to the kingdom of Ephraim or Israel v/ithin one or two years of this time, when Tiglath-Pileser, king of Assyria, invaded the land, and carried no small part of the people to Assyria, 2 Kings XV. 29. Another occurred in the next reign, the reign of Hoshea, king of Israel, when Salmaneser king of Assyria took Samaria, and carried Israel away captive into Assyria, 2 Kings xvii. 1 — 6. This occurred in the twelfth year of Ahaz. But that the Israelites re- mained in Samaria, and kept up the forms of a civil community, and were not finally carried away until the time of Esarhaddon, is evident. Comp. 2 Chron. xxxiv. 6, 7, 33; xxxv. 18; 2 Kings xxiii. 19, 20. Manasseh, kmg of Judah, was taken captive by the king of Assyria’s captains (2 Chron. xxxiii. 11) in the twenty-second year of his reign — that is, sixty-five years from the second year of Ahaz, when this prophecy is supposed to have been delivered, And it is also supposed that at this time Esarhaddon took away the remains of the people in Samaria, and put an end to the kingdom, and put in their place the people w'ho are mentioned in Ezra iv. 3. — Dr, Jubb, as quoted by Lowth. The entire extinction of the people of Israel and the kingdom did not take place till Esarhaddon put new colonists from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim in the cities of Samaria, instead of the children of Israel, 2 Kings xvii. 24. Comp. Ezra iv. 2, 10. Long before this, indeed, the power of the kingdom had been on the wane ; a large portion of the people had been removed, (2 Kings xvii. 5, 6, 18;) but its entire extinction was not accomplished, and the kingdom utterly destro^^ed, until this was done. Till this occurred the land might be still regarded as in the possession somewhat of its former people, and all hopes of their rising again to the dignity of a kingdom were not extinguished. But when foreigners were introduced, and took possession of the land — when all the social organization of the ancient people was dissolved — then it might be said that “ Ephraim was /or ever broken,” and that it was demonstrated that it “ should be no more a people.” Its inhabitants were transferred to a distant land — no longer to be organized into a peculiar community, but to mingle with other people, and finally all traces of their origin as Jews were to be lost. This event of placing the foreigners in the cities of Samaria occurred just sixty-five years after it had been predicted by Isaiah. — Archbishop Usher, It may be asked here, how the statement of what was to occur at so remote a period as sixty-five years could be any consolation to Ahaz, or any security that the designs of the kings of Syria and Samaria should then fail of being accomplished? To this we may reply — (1.) It was the assurance that Jerusalem could not be finally and permanently reduced to submission before these dreaded enemies. Their power was to cease, and of course Jerusalem had nothing ultU mately tmdi finally to dread. (2.) The design was to inspire confidence in Jehovah, and to lead Ahaz to look directly to him. If these formidable powers could not ultimately prevail, and if there was a certain prediction that they should be destroyed, then it was possible for God, if Ahaz would look to him, noio to interpose, and save the city. To inspire that confidence in Jehovah was the leading purpose of Isaiah. (3.) This prediction is in accordance with many which occur in Isaiah, that all the enemies of the people of God would be xdtimately defeated, and that God, as the head of the theocracy, would B. c. 738.] CHAPTER VII. 181 9 And tlie liead of Epliraim is Samaria, and tlie liead of Samaria is Remaliali’s son. Hf ye will not believe, surely ye shall not be established. 1 or, Do ye not believe? it is because ye are not stable. 9 “And the head of Ephraim shall be still Samaria, “And the head of Samaria the son of Remaliah. “If ye will not believe, ye shall not be established.” defend and deliver his people. See notes on ch. xxxiv. A kingdom that was so soon to be destroyed as Ephraim was could not be an object of great dread and alarm. Rosenmiiller conjectures that Isaiah refers to some unrecorded prophecy made before his time ; that in sixty-five years Israel would be destroyed ; and that he refers here to that prophecy to encourage the heart of Ahaz, and to remind him that a kingdom could not be very formidable that was so soon to come to an end. At all events, there is no contradiction between the prophecy and the fulfilment, for within the time here mentioned Ephraim ceased to be a kingdom. The ancient Jewish writers, with one consent, say, that Isaiah referred here to the prophecy of Amos, who prophesied in the days of Uzziah, and whose predictions relate mainly to the kingdom of Israel. But as Amos does not specify any particular time when the kingdom should be destroyed, it is apparent that Isaiah liere could not have referred to any recorded prophecy of his. ^ Be broken. Its power shall be destroyed; the kingdom, as a kingdom, shall come to an end. 9. And the head of Ephraim. The capital city of Ephraim, or of Israel. ^ Is Samaria. This was long the capital of the kingdom of Israel. Eor a description of this city, see notes on ch. xxviii. 1. The meaning of the prophet is, that Samaria should continue to be the head of Ephraim; that is, Jerusalem should not be made its capital. ^ If ye will not believe., surely ye shall not be established. There is considerable variety in the interpretation of these words, though the general sense is evident. The Chaldee renders them, “ If ye will not believe the ioo7'ds of the prophet., ye shall not remain.” It is probable that Ahaz, who was greatly alarmed, and who trembled at the formid- able power of Syria and Israel united, received the annunciation of the prophet with much distrust. He was anxious about the means of defence^, but did not trust in the promise of God by the prophet. Isaiah, therefore, assures him that if he did not believe him, if he did not put confidence in God and his promises, he should not be protected from Syria and Ephraim. They would come and destroy his kingdom. “You have no occasion,” is the language of the pro- phet, “to fear. God has resolved to protect you, and no portion of your land shall be taken by your enemies. Nevertheless, in order that you may obtain deliverance, you must believe his promise, and put your confidence in him, and not in the aid of the Assyrians. If you do this, your mind shall be calm, peaceful, and happy ; but if you do not do this — if you rely on the aid of Assyria, you shall be troubled, alarmed, unsuccessful, and bring ruin upon yourself and nation.” This, therefore, is an exhortation to confide solely in the promises of God ; and is one of the instances constantly occurring in the Old Testament and the New, showing that by faith or confidence in God only can the mind be preserved calm when in the midst of dangers. 182 ISAIAH. [B. c. 738 10 IT ^Moreover, tLe Loud s^^ake again unto Aliaz^ saying, 11 Ask thee a sign ® of the 1 And the LORD added to speak, o ch. 38.7,22. Loud thy God : ^ask it either in the depth, or in the height ahoye. 2 or, make thy petition deep. 10 And Jehovah spake yet again to Ahaz, saying, 11 ‘‘Ask for thyself a sign from Jehovah thy God : “Ask it either in the depths or in the heights above.’’ 11. Ash thee. Ask for thyself; ask a sign that shall be convincing to thyself., since thou dost not fully credit the words of the prophet. It is evident that the words of the prophet had made no impression on the mind of Ahaz. God, therefore, proposes to him to ask any •proof or demonstration which he might select ; anything that would be an indication of Divine power that should put what the prophet had said beyond doubt. Had Ahaz put confidence in God, he would have believed what the prophet said without miraculous proof. But he had no such confidence. The prophet, therefore, proposes that he should ask any miraculous demonstration that what he said would come to pass. This proposition was made, probably, not so much from respect to Ahaz as to leave him without excuse, and in order that the people might have the assurance that the city and kingdom were safe. ^ A sign. A demonstration that shall confirm the pro- mise now made, and that shall be an evidence that Jerusalem shall be safe. The word used here, and translated sign — oth — means a flag, or standard, Numb. ii. 2 ; a memorial or pledge of a covenant, Gen. xvii. 11; any pledge, token, or proof oi a Divine mission, Judg. vi. 17 ; or a miracle WTOUght in attestation of a Divine promise or message. This is its sense here. That which Isaiah had spoken seemed highly improbable to Ahaz, and he asked him to seek a proof of it, if he doubted, by any prodigy or miracle. It w^as customary for miracles or prodigies to be exhibited on similar occasions. See ch. xxxviii. 7, where the shadow on the dial of this same Ahaz was carried backward ten degrees in proof of what the prophet Isaiah had spoken. Compare 1 Sam. ii. 34 ; 1 Kings xiii. 1 — 3 ; Exod. hi. 12; Judg. xliv. 29, 30. That the wmrd here refers to some event Avhich could be brought about only' by Divine powder, is evident from the whole connexion. No mere natural occurrence could have satis- fied Ahaz, or convey to the people a demonstration of the truth of what the prophet wms saying. And if the prophet had been unable or unwilling to give a miraculous sign, where is the fitness of the answer of Ahaz ? How could he be regarded as in any way tempting God by asking it, unless it was something which God only could do ? And how could the prophet bring the charge (ver. 13) that he had not merely offended men, but God also ? It is clear, therefore, that Isaiah was conscious that he was invested by God with the power of working a miracle, and that he proposed to perform any miracle which Ahaz should suggest that would serve to remove his doubts, and lead him to put confidence in God. ^ Ask it either in the depth, etc. He gave him his choice of a miracle — any sign or w'onder in heaven or on earth, above or below' ; a miracle in the sky, or from beneath the earth. Many of the versions understand the expression, “ the depth,” as referring to the grave, or to the region of departed souls — hades. So the Vulgate, Aquila, Symmachus. The Chaldee reads it, “ Seek that there may be a miracle to thee upon the eaith, 183 B. c. 738. j CHAPTER VII. 12BiitAliazsaid,Iwillnotask, | neitlier will I tepjipt tlie Lord, 12 But Aliaz said, — “I 'vvill not ask ; and I will not tempt Jehovah.’* or a sign in the heavens.” The literal meaning of the Hebrew is, “ make low, ask for:” that is, ask for a sign below; obtain, by asking for thyself, a miracle that shall take place below. It may refer to the earth, or to the region under the earth, since it stands in contrast with that which is above. If it refers to the region under the earth; it means that Isaiah would raise the dead to life if Ahaz desired it ; if to the earth, that any wonder or miracle that should take place in. the elements — as a tempest or earthquake — should be performed. ^ The height above. The heaven, or the sky. So the Pharisees de- sired to see a sign from heaven. Matt. xvi. 1. 12. / loill not ask. In this case, Ahaz assumed the appearance of piety or respect for the command of God. In Deut. vi. 16, it is written, “Thou shalt not tempt the Lord thy God;” and Ahaz per- haps had this command in his eye. It was a professed reverence for God. But the true reason why he did not seek this sign was, that he had already entered into a negotiation with the king of Assyria to come and defend him ; and that he was even stripping the temple of God of its silver and gold to secure this assistance, 2 Kings xvi. 7, 8. When men are depending on their own devices and resources, they are umvilling to seek aid from God ; and it is not uncommon if they excuse their want of trust in him by some appearance of respect for religion. ^ Tempt. Try, or do a thing that shall provoke his dis- pleasure, or seek his interposition in a case where he has not pro- mised it. To tempt God is the same as to put him to the proof ; to see whether he is able to perform what he proposed. It is evident, how- ever, that here there would have been no temptation of God, since a sign had been offered him by the prophet in the name of God. “ The answer of Ahaz can be regarded either as one of bitter scorn, as if he had said, ‘ I will not put thy God to the proof, in which he ‘will be found wanting — I will not embarrass thee by taking thee at thy word;’ or as the language of a hypocrite who assumes the mask of reverence for God and his command.” — Hengstenherg. Chrysostom and Calvin regard the latter as the correct interpretation. If it be asked here lohy Ahaz did not put Isaiah to the test, and secure^ if possible, the Divine confirmation to the assurance that Jerusalem would be safe, the following may be regarded as the probable reasons ; (1.) He Avas secretly relying on the aid of Assyria. He believed that he could fortify the city, and distress the enemy by turning away the supply of water, so that they could not carry on a siege, and that all the further aid which he needed could be derived from the Assyrians. (2.) If the miracle had been really wrought., it would have been a proof that Jehovah was the true God — a proof which Ahaz had no desire of witnessing. He was a gross idolater ; and he was not anxious to witness a demonstration which would have convinced him of the folly and sin of his own course of life. (3.) If the miracle could not be wrought, as Ahaz seems to have supposed would be the case, then it would have done much to unsettle the confidence of the people, and to have produced agitation and alarm. It is probable that a considerable portion of the people were worshippers of Jehovah, and were looking to him for aid. The pious, and the great mass of those 184 ISAIAH. Ib. c. 738. 13 And lie said, Hear ye now, | tMng for you to weary men, but 0 bouse of David ; Is it Si, small I will ye weary my God also ? 13 And he said : ‘‘ Hear now, 0 house of David ; “ Is it a small thing to weary men, “ That ye should weary also my God ? who conformed to the religion of their fathers, w'ould have been totally disheartened — and this was a result which Ahaz had no desire to produce. (4.) Michaelis has suggested another reason draAvn from the character of idolatry. According to the prevailing notions at that period, every nation had its own gods. Those of one people were more, and those of another less powerful. See Isa. x. 10, 11 ; xxxvi. 18 — 20; xxxvii. 10 — 13. If a miracle had been performed, Ahaz might have believed that it was performed by the god of the country, w'ho might have had the disposition, but not the power, to defend him. It would have been, to the mind of the idolater, no proof that the god of Syria or Samaria w^as not more powerful, and might not have easily overcome him. Ahaz seems to have re- garded Jehovah as such a God — as one of the numerous gods which w^ere to be worshipped, and perhaps as not the most powerful of the tutelary divinities of the nations. This wms certainly the view of the surrounding idolaters, (ch. x. 10, 11; xxxvi. 18 — 20;) and it is highly probable that this view prevailed among the idolatrous Israelites. 13. O house of David, (ver. 2.) By this is to be understood not only the king himself, but the princes and rulers. Perhaps, in addressing him thus, there was implied no small irony and reproach. David confided in God. But Ahaz, his descendant, feared to tempt God ! As if God could not aid him ! Worthy descendant he of the pious and devoted David ! ! *11 Is it « sinall thing. You are not satisfied with wearying men, but you w'ould also fatigue and wear out the patience of God. *\\ Weary. Exhaust their patience ; oppose them ; prevent their sayings and messages ; try their spirits, etc. ^ Men. Prophets ; the men who are sent to instruct and admonish. *11 Will ye weary my God alsof Will you refuse to keep his commands ; try his patience ; and exhaust his long-suffering ? Comp. ch. i. 14. The sense of this passage seems to be this : When Ahaz refused to believe the bare prediction of the prophet, his transgression was the more excusable. He had wearied and provoked him, but Isaiah had as yet given to Ahaz no direct demonstration that he was from God ; no outward proof of his Divine mission; and the offence of Ahaz might be re- garded as in a sense committed against man. It was true, also, that Ahaz had, by his unbelief and idolatry, greatly tried the feelings of the pious, and wearied those who Avere endeavouring to promote true religion. But now the case was changed. God had ofered a sign, and it had been publicly rejected. It was a direct insult to God ; and an offence that demanded reproof. Accordingly, the manner of Isaiah is at once changed. Soft, and gentle, and mild before, he now became bold, open, vehement. The honour of God was con- cerned ; a direct affront had been offered to him by the sovereign of the people of God ; and it was proper for the prophet to show that that was an offence which affected the Divine Majesty, and demanded the severest reproof. B. c. 738. j CHAPTER VII. 185 14 Therefore tlie Lord liim- self shall giye you a sign: Behold; P a virgin shall conceive; p Luke 1.31—35. and hear a son, ^ and ^ shall call his name Immanuel. q Matt. 1. 23. 1 or, thou, O virgin, shah. 14 ‘‘Wherefore tie Lord himself shall give you a sign : “Lo ! the virgin conceiveth and beareth a son, “And calleth bis name Immanuel ! 14. Therefore. Since you will not ask a pledge that the land shall be safe, Jehovah ivill furnish one unasked. A sign or proof is de- sirable in the case, and Jehovah will not Avithhold it because a proud and contemptuous monarch refuses to seek it. Perhaps there is no prophecy in the Old Testament on which more has been written, and which has produced more perplexity among commentators than this. And after all it still remains, in many respects, very obscure. Its general original meaning is not difficult. It is, that in a short time — within the time when a young woman, then a virgin, should con- ceive and bring forth a child, and that child should grow old enough to distinguish between good and evil — the calamity which Aliaz feared Avould be entirely removed. The confederacy would be broken up, and the land forsaken by both those kings. The conception and birth of a child — which could be known only by him who knows all future events — would be the evidence of such a result. His appropriate 7iame would be such as w'ould be a sign, or an indication that God was the Protector of the nation, or was still with them. In the ex- amination of this difficult prophecy, my first object will be to give an explanation of the meaning of the words dcnd phrases as they occur in the passage, and then to show, as far as I may be able, what was the design of the passage. 11 The Lord himself. Heb., Adonai. See this word explained in the note on ch. i. 24. He Avill do it without being asked to do it; he will do it though it is rejected and despised ; he will do it because it is important for the welfare of the nation, and for the confirmation of his religion, to furnish a demonstration to the people that he is the only true God. It is clearly implied here, that the sign should be such as Jehovah alone could give. It would be such as would be a demonstration that he presided over the interests of the people. If this refers to the birth of a child, then, it means that this was an event which could be known only to God, and which could be accomplished only by his agency. If it refers to the mira- culous conception and birth of the Messiah, then it means that that was an event which none but God could accomplish. The true meaning I shall endeavour to state in the notes at the close of ver. 16. IT fihall give you. Primarily to the house of David — the king and royal family of Judah. It was especially designed to assure the government that the kingdom would be safe. Doubtless, however, the word “you” is designed to include the nation, or the people of the kingdom of Judah. It would be so public a sign, and so clear a demonstration, as to convince them that their city and land must be ultimately safe. IT A sign. A pledge; a token; an evidence of the fulfilment of what is predicted. The word does not of necessity denote a miracle, though it is often so applied. See notes on ver. 11, Here it means a proof, a demonstration, a certain indication that what he had said should be fulfilled. As that was to be such a demonstration as to show that he was able to deliver the land, the word h^re denotes 186 ISAIAH. [b. c. 738. that which was miraculous, or which could be effected only by Jehovah. IF Behold, This interjection is a very common one in the Old Testament. It is used to arrest attention ; to indicate the importance of what was about to be said. It serves to designate persons and things, places and actions. It is used in lively descrip- tions and animated discourse; when anything unusual was said or occurred, or anything which peculiarly demanded attention: Gen. xii. 19; xvi. 6; xviii. 9; i. 29; xl. 9 ; Psa. cxxxiv. 1. It means here, that an event was to occur which demanded the attention of the unbelieving monarch and the regard of the people — an event which would be a full demonstration of what the prophet had said, that God would protect and save the nation. ^ A virgin. This word properly means a girl, maiden, virgin, a young woman who is unmarried, and who is of marriageable age. The word dlmd is derived from the verb dlam, to conceal^ to Tiide^ to cover. The word elhn^ from the same verb, is applied to a young man^ in 1 Sam. xvii. 56 ; xx. 22. The word here translated a virgin is applied to Rebecca, Gen. xxiv. 43, and to Miriam, the sister of Moses, Exod. ii. 8. It occurs in only seven places in the Old Testament. Besides those already mentioned, it is found in Psa. Ixviii. 25; Cant. i. 3 ; vi. 8; and Prov. xxx. 19. In all these places, except perhaps in Proverbs, it is used in its obvious natural sense to denote a young, unmarried female. In the Syriac, the word means to grow up, juvenis f actus est ; juvenescere fecit. Hence the derivatives are applied to youth ; to young men ; to young women ; to those who are growing and be- coming youths. The etymology of the word requires us to sujipose that it means one who is growing up to a marriageable state, or to the age of puberty. The word maiden, or virgin, expresses the correct idea. Hengstenberg contends that it means one in the unmarried state; Gesenius, that it means simply the being of marriageable age, the age of puberty. The Hebrews usually employed the word n’Tin-i hethula, to denote a pure virgin, (a word which the Syriac translation uses here;) but the word here evidently denotes one who was theTi unmarried ; and though its primary idea is that of one who is growing up, or in a marriageable state, yet the whole connexion requires us to understand it of one who was not then married^ and who Avas, there- fore, regarded and designated as a virgin. The Yulgate renders it “ virgo.'’ The LXX. ?? irapQepos, a virgin — a word which they use as a translation of the Hebrew in Exod. xxii. 16, 17 ; Lev. xxi. 3, 14; Deut. xxii. 19, 23, 28; xxxii. 25; Judg. xix. 24; xxi. 12; and in thirty-three other places, (see Trommius’ Concord. ;) of nddrd, a girl, in Gen. xxiv. 14, 16, 55 ; xxxiv. 3, (twice ;) 1 Kings i. 2 ; and of dlmd only in Gen. xxiv. 43, and in Isa. vii. 14. The word in the vieAv of the LXX. translators, therefore, coni^eyed the proper idea of a Aurgin. The Chaldee uses substantially the same Avord as the Hebrew. The idea of a virgin is, therefore, the most obvious and natural idea in the use of this AA^ord. It does not, hoAvever, imply that the person spoken of should be a virgin when the child should be born ; or that she should ever after be a Aurgin. It means simply that one who was then a virgin, but who was of marriageable age, should conceive, and bear a son. Whether she Avas to he a virgin at the time Avhen the child Avas born, or Avas to remain such afterAvards, CHAPTER VII. 187 B. c. 738.] are inquiries wliich cannot be determined by a philological examina- tion of the word. It is evident, also, that the word is not opposed to either of these ideas. Why the name which is thus given to an unmarried woman was derived from the verb to hide^ to conceal^ is not agreed among lexicographers. The more probable opinion is, that it was because, to the time of marriage, the daughter was supposed to be hidden or concealed in the family of the parents ; she was kept shut up, as it were, in the paternal dwelling. This idea is given by Jerome, who says, “ The name is given to a virgin because she is said to be hidden or secret ; because she does not expose herself to the gaze of men, but is kept with great care under the custody of parents.’' The sum of the inquiry here into the meaning of the word translated virgin is, that it does not differ from that word as used by us. The expression means no more than that one who was then a virgin should have a son, and that this should be a sign to Ahaz. H And shall call his name. It was usual for mothers to give names to their children, Gen. iv. 1 ; xix. 37 ; xxix. 32; xxx. 18. There is, therefore, no reason to suppose, as many of the older interpreters did, that the fact that it is said the mother should give the name was a proof that the child should have no human father. Such arguments are unworthy of notice, and only show to what means men have resorted in defending the doctrines, and in interpreting the pages of the Bible. The phrase “ she will name” is, moreover, the same as “ they shall name,” or he shall be named. “We are not, then, to suppose that the child should actually receive the name Immanuel as a proper name, since, according to the usage of the prophet, and especially of Isaiah, that is often as- cribed to a person or thing as a name which belongs to him in an eminent degree as an attribute. See ch. ix. 6; Ixi. 6; Ixii. 4.” — Hengstenherg, The idea is, that that would be a name that might be appropriately given to the child. Another name was also given to this child, ex- pressing substantially the same thing, Avith a circumstantial difference. See note on ch. viii. 3. ^ Immanuel, Heb., God icith tis — — from God, and with its. The name is designed to denote that God Avould be Avith the nation as its Protector, and the birth of this' child Avould be a sign or pledge of it. The mere circumstance that this name is given, however, does not imply anything in regard to the nature or rank of the child ; for nothing was more common among the J CAA's than to incorporate the name, or a part of the name of the Deity, Avith the names Avhich they gave to their children. Thus Isaiah denotes the salvation of Jehovah ; Jeremiah, the exaltation or grandeur of Jehovah: each compounded of tAVO words, in Avhich the name Jehoa'ah constitutes a part. Thus also in Elijah the two names of God are combined, and it means literally Godj the Jehovah. Thus also Eliab, God my father; Eliada, knowledge of God; Eliakim, the resurrection of God ; Elihu, he is my God ; Elisha, salvation of God. In none of these instances is the fact that the name of God is incor- porated with the proper name of the individual any argument in respect to his rank or character. It is true that MattheAV, ch. i. 23, uses this name as properly expressing the rank of the Messiah ; but all that can be demonstrated from the use of the name by Matthew is, that it properly designated the nature and rank of the Lord Jesus. It AA'as a pledge, then, that God was with his people, and the name designated by the prophet had a complete fulfilment in its use as applied to the Messiah. Whether the Messiah be regarded as himself 188 ISAIAH. [b. c. 738. 15 Butter and honey shall I refuse the eyil, and choose the he eat, that he may kno-w to | good. 15 “Butter and honey shall he eat “Until he learn to refuse the evil and choose the good; a pledge and demonstration of the presence and protection of God, or ‘•whether the name be regarded as descriptive of his nature and dignity, yet there was an appropriateness in applying it to him. It was fully expressive of the event of the incarnation. Jerome supposes that the name Immanuel denotes nothing more than Divine aid and protec- tion. Others have supposed, however, that the name must denote the assumption of our nature by God in the person of the Messiah, i. e. that God became man. So Theodoret, Irenseus, Tertullian, Lac- tantius, Chrysostom., Calvin, Bosenmllller, and others. The true in- terpretation is, that no argument to prove that can be derived from the use of the name ; but when the fact of the incarnation has been demonstrated from other sources, the name is appropriately exp)ress\,ve of that event. So it seems to be used by Matthew. 15. Butter and honey. The word rendered butter — hemuh — denotes not butter, but thick and curdled milk. This was the common mode of using milk as an article of food in the East, and is still. In no passage in the Old Testament does butter seem to be meant by the word. Jarchi says, that this circumstance denotes a state of plenty; meaning that the land should yield its usual increase, notwithstanding the threatened invasion. Eustatius on this place says, that it denotes delicate food. The more probable interpretation is, that it was the usual food of children, and that it means that the child should be nourished in the customary manner. That this was the common nourishment of children is abundantly proved by Bochart, Hieroz. Part I. lib. xi. ch. 51, p. 630. Barnabas in his epistle says, “the infant is first nourished with honey, and then with milk.’* This was done usually by the prescription of physicians. Paulus says, “ It is fit that the first food given to a child be honey, and then milk.” So Aetius, “ Give to a child as its first food honey.” See Bochart. Some have indeed supposed that this refers to the fact that the Messiah should be man as well as God, and that his eating honey and butter was expressive of the fact that he had a human nature I But against this mode of interpretation, it is hoped, it is scarcely needful now to protest. It is fitted to bring the Bible into contempt, and the whole science of exegesis into scorn. The Bible is a book of sense, and it should be interpreted on principles that commend themselves to the sober judgment of mankind. The word rendered honey — — is the same word (dibs) which is now used by the Arabs to denote the syrup or jelly which is made by boiling down wine. This is about the consistence of molasses, and is used as an article of food. Whether it Avas so employed in the time of Isaiah cannot now be determined ; but the word here may be used to denote honey. Comp, note, ver. 22. ^ That he may know. As this translation noAV stands, it is unintelligible. It would seem from this, that his eating butter and honey would contribute to his knowing good and cauI. But this caiinot be the meaning. It evidently denotes “ until he shall knoAv,” or, Rt his knowing.” — Nord. Ileb. Gram. § 1026, 3. He shall be nourished in the usual Avay, until he shall arrive at such a period of life as to knoAV good from evil. The LXX. render it, irpiv ^ yv B. d. 738.] CHAPTER VII. 189 16 For before tbe clii ld sliall tliou abliorrest sball be forsaken know to refuse the evil, and of both her kings, choose the good, the land that 16 For before the child shall learn to refuse the evil and to choose the good, ‘‘Desolate shall be the land, “Before whose two kings thou art in terror. avTov, before he know’S. The Chaldee, “ until he shall know.” *il To refuse the evil, etc. Ignorance of good and evil denotes infancy. Thus in Nineveh it is said that there were “more than sixscore thousand persons that cannot discern between their right hand and their left hand,” commonly supposed to denote infants, Jonah iv. 11. Comp. Deut. i. 39. The meaning is, that he should be nourished in. the usual mode in infancy ; and before he should be able to discerii right from wrong, the land should be forsaken of its kings. At wlu.\ particular period of life this occurs it may not be easy to determine. A capability to determine in some degree between good and evil, or between right and wrong, is usually manifest wken the child is two or three years of age. It is evinced when there is a capability of un- derstanding law, and feeling that it is WTong to disobey it. This is certainly shown at a very early period of life ; and it is not improper, therefore, to suppose that here a time was designated which was not more than two or three years. 16. The land that thou ahhorrest. The land concerning which thou art so much alarmed or distressed ; that is, the united land of Syria and Ephraim. It is mentioned here as “the land,” or as one land, because they were united then in a firm alliance, so as to constitute, in fact, or for the purposes of invasion and conquest, one people or nation. The phrase “which thou abhorrest,” means properly, which thou loathest — the primary idea of the word y'V qutz being to feel a nausea, or to vomit. It then means, to fear, or to feel alarm; and this probably is the meaning here. Ahaz, however, evidently looked upon the nations of Syria and Samaria with disgust, as well as with alarm. This is the construction which is given of this passage by the Vulgate, Calvin, Grotius, Junius, Gataker, and Piscator, as well as by our common version. Another construction, however, has been given of the passage by Vitringa, J. D. Michaelis, Lowth, Gesenius, Rosenmuller, Hengstenberg, and Tlendewerk. According to this, the meaning is not that the land should be the object of abhorrence, but that the kings themselves were the object of dislike or dread ; and not merely that the two kings should be removed, but that the land itself was threatened with desolation. This construction is free from the objections of an exegetical kind to which the other is open, and agrees better with the idiom of the Hebrew. According to this, the correct translation would be — “For before the child shall leam to refuse the evil and to choose the good, Desolate shall be the land, before whose two kings thou art in terror.” ^ Of both her kings. Ahaz took the silver and gold that was found in the temple, and sent it as a present to the king of Assyria. Induced by this, the king of Assyria marched against Damascus, and slew Ilezin, 2 Kings xvi. 9. This occurred but a short time after the threatened invasion of the land by Ilezin and Remaliah, in the third year of the reign of Ahaz, and consequently about one year after this prophecy was delivered. Pekah, the son of Remaliah, was slain b 190 ISAIAH. Lb.c. 738. Hoshea, the son of Elah, who conspired against him, slew him, and reigned in his stead. This occurred in the fourth year of the reign of Ahaz, for Pekah reigned twenty years. Ahaz began to reign in the seventeenth year of the reign of Pekah ; and as Pekah was slain after he had reigned twenty years, it follows that he was slain in the fourth year of the reign of Ahaz — perhaps not more than two years after this prophecy was delivered. See 2 Kings xv. 27, 30 ; xvi. 1 We have thus arrived at a knowledge of the time intended by Isaiah in ver. 16. The whole space of time was not probably more than two years. A great variety of opinions have been entertained by interpreters in regard to this passage, vers. 14 — 16. It may be useful, therefore, to state briefly what those opinions have been, and then what seems to be the true meaning. (1.) The first opinion is that which supposes that by the virgin’" the wife of Ahaz is referred to, and that by the child which should be born the prophet refers to Hezekiah. This is the opinion of the modern Jewish commentators generally. This interpretation prevailed among the Jews in the time of Justin.. But this was easily shown by Jerome to be false. Ahaz reigned in Jeru- salem but sixteen years, (2 Kings xvi. 2,) and Hezekiah was twenty- five years old when he began to reign, (2 Kings xviii. 2,) and of course was not less than nine years old when this prophecy was delivered. Kimchi and Abarbanel then resorted to the supposition that Ahaz had a second wife, and that this refers to a child that was to be born of her. This supposition cannot be proved to be false, though it is evidently a mere supposition. It has been adopted by the Jews because they were pressed by the passage by the early Christians as constituting an argument for the divinity of Christ. The ancient Jews, it is believed, referred it mainly to the Messiah. (2.) Others have supposed that the prophet designated some virgin who was then present when the king and Isaiah held their conference ; and that the meaning is, “ as surely as this virgin shall conceive, and bear a son, so surely shall the land be forsaken of its kings.” Thus Isenbiehl, Bauer, Cube, and Steudel held, as quoted by Ilengstenberg, Christol. i. p. 341. (3.) Others suppose that the “virgin” was not an actual, but only an ideal virgin. Thus Michaelis expresses it : “ By the time when one Avho is yet a virgin can bring forth, (i, e. in nine months,) all will be happily changed, and the present impending danger so completely passed aw^ay, that if you were yourself to name the child you would call him Immanuel.” Thus Eichorn, Paulus, Hensler, and Ammon understand it. See Hengstenberg. (4.) Others suppose that the “ virgin” was the prophet’s wife. Thus Aben Ezra, Jarchi, Eaber, and Gesenius. Against this supposition there is only one objection which has been urged that is of real force ; and that is, that the prophet already had a son, and of course his wife could not be spoken of as a virgin. But this objection is entirely removed by the supposition, which is by no means improbable, that the former wife of the prophet was dead, and that he was about to be united in marriage to another who was a virgin. In regard to the prophecy itself, there have been three opinions : (1.) That it refers exclusively to some event in the time of the prophet ; to the birth of a child then, either of the wife of Ahaz, or of the prophet, or of some other unmarried female. This would, of course, exclude all reference to the Messiah. This was formerly my opinion; and this opinion I expressed and endeavoured to maintain in the flrst CHAPTER VII. 191 B. c. 738.] composition of these Notes. Put a more careful examination of the passage has convinced me of its error, and satisfied me that the passage has reference to the Messiah. The reasons for this opinion I shall soon state. (2.) The second opinion is, that it has exclusive and immediate reference to the Messiah ; that it does not refer at all to any event which was then to occur, and that to Ahaz the future birth of a Messiah from a virgin was to be regarded as a pledge of the Divine protection, and an assurance of the safety of Jerusalem. Some of the objections to this view I shall soon state. (3.) The third opinion, therefore, is that which blends these two, and which regards the prophet as speaking of the birth of a child which would soon take place of some one who was then a virgin — an event which could be known only to God, and which would therefore constitute a sign or demonstration to Ahaz of the truth of what Isaiah said, but that the prophet intentionally so used language which would also mark a more important event, and direct the minds of the king and people onward to the future birth of one who should more fully answer to all that is here said of the child that would be born, and to whom the name Immanuel would be more appropriately given. This I shall endeavour to show must be the correct interpretation. In exhibiting the reasons for this opinion, we may, fiust, state the evidence that the prediction refers to some child that would be born soon as a pledge that the land would be forsaken of its kings ; and, SECONDLY, the evidence that it refers also to the Messiah in a higher and fuller sense. I. Evidence that the prophecy refers to some event which WAS SOON to occur — TO THE BIRTH OF A CHILD OF SOME ONE WHO WAS THEN A VIRGIN, OR UNMARRIED. (1.) It is the obvious interpretation. It is that which would strike the great mass of men accustomed to interpret language on the principles of common sense. If the passage stood by itself ; if the seventh and eighth chapters were all that we had ; if there were no allusion to the passage in the New Testament ; and if we were to sit down and merely look at the circumstances, and contemplate the narrative — the unhesitating opinion of the great mass of men would be, that it must have such a reference. This is a good rule of inter- pretation. That which strikes the mass of men, which appears to men of sound sense as the meaning of a passage on a simple perusal of it, is likely to be the true meaning of a writing. (2.) Such an interpretation is demanded by the circumstances of the case. The immediate point of the inquiry was not about the ultimate and final safety of the kingdom — which would be demon- strated indeed by the announcement that the Messiah would appear ; but it was about a present matter — about impending danger. An alliance was formed between Syria and Samaria. An invasion w'as threatened. The march of the allied armies had commenced. Jeru- salem was in consternation, and Ahaz had gone forth to see if there were any means of defence. In this state of alarm, and at this juncture, Isaiah went to assure him that there was no cause for fear. jLt was not to assure him that the nation should be ultimately and finally safe — which might be proved by the fact that the Messiah would come, and that therefore God would preserve the nation ; but the pledge was, that he had no reason to fear this invasion, and that within a short space of time the land would “ be forsaken of both its kings.'^ How could the fact that the Messiah would come, more than 192 ISAIAH. fB. c. 738. seven hundred years afterwards, prove this ? Might not Jerusalem be taken and subdued — as it was afterwards by the Chaldeans — and yet it be true that the Messiah would come, and that God would manifest himself as the Protector of his people ? Though, therefore, the assurance that the Messiah would come would be a general proof and pledge that the nation would be preserved and ultimately safe, yet it would not be a pledge of the specific and immediate thing which occupied the attention of the prophet and of Ahaz. It Avould not, therefore, be a “ sign” such as the prophet offered to give, or a proof of the fulfilment of the specific prediction under consideration. This argument I regard as unanswerable. It is so obvious, and so strong, that all the attempts to answer it by those who suppose there w'as an imme- diate and exclusive reference to the Messiah have been entire failures. (3.) It is a circumstance of some importance that Isaiah regarded himself and his children as “signs” to the people of his time. See ch. viii. 18. In accordance with this view, it seems he had named one child Shear-jashub, ch. vii. 3 ; and in accordance with the same view he afterwards named another Maher-shalal-hash-baz — both of which names are significant. This would seem to imply that he meant here to refer to a similar fact, and to the birth of a son that should be a sign also to the people of his time. (4.) An unanswerable reason for thinking that it refers to some event which was soon to occur, and to the birth of a child before the land should be forsaken of the two kings, is the record contained in ch. viii. 1 — 4. That record is evidently connected with this account, and is intended to be a public assurance of the fulfilment of what is here predicted respecting the deliverance of the land from the threat- ened invasion. In that passage, the prophet is directed to take a great roll, (ver. 1,) and make a record concerning the son that was to be born ; he calls public witnesses, men of character and well-known reputation, in attestation of the transaction, (ver. 2 ;) he approaches the prophetess, (ver. 3 ;) and it is expressly declared (ver. 4) that before the child should have “knowledge to cry, ^ly father and my mother,” ^. e. be able to discern between good and evil, (ch. vii. 16,) “ the riches of Damascus and the spoil of Samaria” should be “taken away before the king of Assyria.” This is so evidently a completion of the prophecy in ch. vii., and a solemn fulfilling of it in a manner that should be satisfactory to Ahaz and the people, that it is impos- sible, it seems to me. to regard it any otherwise than as a real transac- tion. Hengstenberg, and those who suppose the prophecy to refer immediately and exclusively to the Messiah, are obliged to maintain that that was a “symbolical transaction” — an opinion which might with the same propriety be held of any historical statement in the Bible, since there is nowhere to be found a more simple and un- varnished account of mere matter of historical fact than that. The statement therefore, in ch. viii., is conclusive demonstration, I think, that there was a reference in ch. vii. 14 — 16 to a child of the prophet that would be soon born, and that would be a pledge of the Divine protection, and o. proof ox sign to Ahaz that his land would be safe. It is no objection to this that Isaiah then had a son, (ch. vii. 3,) and that therefore the mother of that son could not be a virgin. There is no improbability in the supposition that the mother of that son was deceased, and that Isaiah was about again to be married. Such an event is not so uncommon as to make it a matter of ridicule, (see Hengs. p. 342 ;) or to render the supposition wholl}" incredible. CHAPTER VII. 193 B. c. 738.] Xor is it any objection that another name was given to the child that was born to Isaiah, ch. viii. 1, 3. Nothing was more common than to give two names to children. It might have been true that the name usually given to him was Maher-shalal-hash-baz ; and still true that the circumstances of his birth were such an evidence of the Divine protection, and such an emblem of the Divine guardianship, as to make proper the name Immanuel. See note on ver. 14. It may be observed, also, that on the supposition of the strict and exclusive Messianic interpretation the same objection might be made, and the same difficulty would lie. It was no more true of Jesus of Nazareth than of the child of Isaiah that he was commonly called Immanuel. He had another name also, and was called by that other name. Indeed, there is not the slightest evidence that the Lord Jesus was ever designated by the name Immanuel as a proper name. All that the passage means is, that such should be the circumstances of the birth of the child as to render the name Immanuel proper ; not that it would be applied to him in fact as the usual appellation. Nor is it any objection to this view that the mind of the prophet is evidently directed onward to the Messiah ; and that the prophecy terminates (ch. viii. 8 ; ix. 1 — 7) with a reference to him. That this is so, I admit ; but nothing is more common in Isaiah than for him to commence a prophecy with reference to some remarkable deliverance which was soon to occur, and to terminate it by a statement of events connected with a higher deliverance under the Messiah. By the laws of prophetic suggestion^ the mind of the prophet seized upon resemblances and analogies ; was carried on to future times which were suggested by something that he was saying or contemplating as about to occur, until the mind was absorbed, and the primary object forgotten in the contemplation of the more remote and glorious event. See Introduc- tion to Isaiah, § 7. HI. (3.) II. Evidence that th-e prophecy refers to the Messiah. (1.) The passage in Matt. i. 22, 23, is an evidence that he regarded this as having a reference to the Messiah, and that it had a complete fulfilment in him. This quotation of it also shows that that was the common interpretation of the passage in his time, or he would not thus have introduced it. It cannot be proved^ indeed, that Matthew means to affirm that this was the primary and original meaning of the prophecy, or that the prophet had a direct and exclusive reference to the Messiah ; but it proves that in his apprehension the words had a fulness of meaning, and an adaptedness to the actual circumstances of the birth of the Messiah, which would accurately and appropriately express that event. See notes on the passage in Matthew. The prophecy was not completely fulfilled^ filed up^ fully and adequately mety until applied to the Messiah. That event was so remarkable — the birth of Jesus was so strictly of a virgin, and his nature so exalted — I that it might be said to be a complete and entire fulfilment of it. The i language of Isaiah, indeed, was applicable to the event referred to ! immediately in the time of Ahaz, and expressed that with clearness ; j but it more appropriately and fully expressed the event referred to ' by Matthew, and thus shows that the prophet designedly made use of language which would be appropriate to a future and most ' glorious event. I (2.) An argument of no slight importance on this subject may be I drawn from the fact, that this has been the common interpretation in ' the Christian church. I know that this argument is not conclusive ; 194 ISAIAH. [B. c. 738. nor should it be pressed beyond its due and proper weight. It is of force only because the united and almost uniform impression of man- kind for many generations, in regard to the meaning of a written document, is not to be rejected without great and unanswerable arguments. I know that erroneous interpretations of many passages have prevailed in the church ; and that the interpretation of many passages of Scripture which have prevailed from age to age, have been such as have been adapted to bring the whole subject of Scrip- tural exegesis into contempt. But we should be slow to reject that which has had in its favour the suffrages of the unlearned, as well as the learned, in the interpretation of the Bible. The interpretation which refers this passage to the Messiah has been the prevailing one in all ages. It was followed by all the fathers and other Christian expositors until the middle of the eighteenth century, (Hengstenberg ;) and is the prevailing interpretation at the present time. Among those who have defended it, it is sufficient to mention the names of Lowth, Koppe, Rosenmuller, and Hengstenberg, in addition to those names which are found in the well-known English commentaries. It has been opposed by the modern Jews and by German neologists, but has not been regarded as false by the great mass of pious and humble Christians. The argument here is simply that which would be applied in the interpretation of a passage in Homer or Yirgil ; that where the great mass of readers of all classes have concurred in any interpretation, there presumptive evidence that it is correct — evidence, it is true, which may be set aside by argument, but which is to be admitted to be of some account in making up the mind as to the meaning of the passage in question. (3.) The reference to the Messiah in the prophecy accords with the general strain and manner of Isaiah. It is in accordance with his custom, at the mention of some occurrence or deliverance which is soon to take place, to suffer the mind to fix ultimately on the more remote event of the same general character^ or lying, so to speak, in the same range of vision and of thought. See the Introduction, § 7. It is also the custom of Isaiah to hold up to prominent view the idea that the nation would not be ultimately destroyed till the great Deliverer should come ; that it was safe amidst all revolutions ; that vitality would remain like that of a tree in the depth of winter, when all the leaves are stripped off, (ch. vi. 13 ;) and that all their enemies would be destroyed, and the true people of God be ultimately secure and safe under their great Deliverer. See notes on ch. xxxiv., xxxv. It is true that this argument will not be very striking except to one who has attentively studied this prophecy ; but it is believed that no one can profoundly and carefully examine the manner of Isaiah, without being struck with it as a very important feature of his mode of communicating truth. In accordance with this, the prophecy before us means, that the nation was safe from this invasion. Ahaz feared the extinction of his kingdom, and the permanent annexation of Jerusalem to Syria and Samaria. Isaiah told him that that could not occur ; and proffered a demonstration that in a very few years the land would be forsaken of both its kings. On another ground also it could not he. The people of God were safe. His kingdom could not be permanently destroyed. It must continue until the Messiah should come ; and the eye of the prophet, in accordance with his usual custom, glanced to that future event, and he became totally absorbed in its contemplation, and the prophecy is finished (ch. ix. 1 — 7) by a CHAPTER VII. 195 B. c. 738.] description of the characteristics of the light that he saw in future times rising in dark Galilee, (ch. ix. 1,2,) and of the child that should be born of a virgin then. In accordance with the same view, we may remark, as Lowth has done, that to a people accustomed to look for a great Deliverer, that had fixed their hopes on one who was to sit on the throne of David, the language which Isaiah here used would naturally suggest the idea of a Messiah. It was so animated, so ill-adapted to describe his own son, and so fitted to convey the idea of a most remarkable and unusual occurrence, that it could scarcely have been otherwise than that they should have thought of the Messiah. This is true, in a special manner, of the language in ch. ix. 1 — 7. (4.) An argument for the Messianic interpretation may be derived from the public expectation which was excited by some such prophecy as this. There is a striking similarity between it and one which is uttered by Micah, who was contemporary with Isaiah. Which was penned first it would not be easy to show ; but they have internal evidence that they both had their origin in an expectation that the Messiah would be born of a virgin. Comp, note, ch. ii. 2. In Micah V. 2, 3, the following prediction occurs ; “ But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler over Israel ; whose goings forth have been from of old, from the days of eternity. Therefore will he give them up, until the time when she which travaileth hath brought forth.’’ That this passage refers to the birth of the Messiah is demonstrable from Matt. ii. 6. Nothing can be clearer than that this is a prediction respecting the place of his birth. The Sanhedrim, when questioned by Herod respecting the place of his birth, answered without the slightest hesitation, and referred to this place in Micah for proof. The expression, “ she which travaileth,” or “she that bears shall bear,” niV the hearing shall bear^ refers evidently to some prediction of such a birth ; and the word “ she that bears” (rn^') seems to have been used somewhat in the sense of a proper name, to designate one who was well known, and of whom there had been a definite prediction. Rosenmliller remarks, “ She is not indeed expressly called a virgin, but that she is so is self-evident, since she shall bear the hero of Divine origin (from everlasting), and consequently not begotten by a mortal. The predictions throw light on each other ; Micah discloses the Divine origin of the person pre- dicted, Isaiah the wonderful manner of his birth.” — Ros, as quoted by Hengst. In his first edition, Rosenmliller remarks on Micah v. 2 ; “ The phrase, ‘ she w'ho shall bear shall bear,’ denotes the virgin from whom, in a miraculous manner, the people of that time hoped that the Messiah \vould be born.” If Micah refers to a well-known existing prophecy, it must evidently be this in Isaiah, since no other similar prophecy occurs in the Old Testament ; and if he wrote subsequently to Isaiah, the prediction in Micah must be regarded as a proof that this was the prevailing interpretation of his time. That this was the prevailing interpretation of those times is con- firmed by the traces of the belief which are to be found extensively in ancient nations, that some remarkable person would appear w^ho should be born in this manner. The idea of a deliverer to be born of a virgin is one that somehow had obtained an extensive prevalence in Oriental nations, and traces of it may be found almost everywhere 196 ISAIAH. [b. c. 738. among them. In the Hindoo mythology it is said respecting Budhu^ that he was born of Maya^ a goddess of the imagination — a virgin. Among the Chinese there is an image of a beautiful woman with a child in her arms, which child they say was born of a virgin. The passage in Virgil is well known : Jam redit et Virgo, redeunt Saturnia regna : Jam nova progenies coelo demittitur alto. Tu modo nascenti puero, quo ferrea primurn Desinet, ac toto surget gens aurea mundo. Casta, fave, Luctna : tuus jam regnat Apollo. — Eclog. iv. 4, seq. Comes the last age, by Cumae’s maid foretold ; Afresh the mighty line of years unrolled. The Virgin now, now Saturn’s sway returns ; Now the blest globe a heaven- sprung child adorns. Whose genial power shall whelm earth’s iron race, And plant once more the golden in its place — Thou, chaste Lucina, but that child sustain. And lo ! disclosed thine own Apollo’s reign.” — Wrangham, This passage, though applied by Virgil to a different subject, has been usually regarded as having been suggested by that in Isaiah. The coincidence of thought is remarkable on any supposition ; and there is no improbability in the supposition that the expectation of a Great Deliverer to be born of a virgin had prevailed extensively, and that Virgil wrought it up in this beautiful manner, and applied it to a prince in his own time. On the prevalent expectation of such a Deliverer, see note on Matt. ii. 2. (5.) But the great and the unanswerable argument for the Messianic interpretation is derived from the conclusion of the prophecy in ch. viii. 8, and especially in ch. ix. 1 — 7. The prophecy in ch. ix. 1—7 is evidently connected with this ; and yet cannot be applied to a son of Isaiah, or to any other child that should be then born. If there is any passage in the Old Testament that must be applied to the Messiah, that is one. See notes on the passage. And if so, it proves, that though the prophet at first had his eye on an event which was soon to occur, and which would be to Ahaz full demonstration that the land would be safe from the impending invasion, yet that he em- ployed language which would describe also a future glorious event, and which would be a fuller demonstration that God Avould protect the people. He became absorbed in that event, and his language at last referred to that alone. The child then about to be born would, in most of the circumstances of his birth, be an apt emblem of Him who should be born in future times, since both would be a demon- stration of the Divine power and protection. To both, the name Immanuel, though not the common name by which either would be designated, might be appropriately given. Both would be born of a virgin : — the former, of one who was then a virgin, and the birth of whose child could be known only to God ; the latter, of one who should be appropriate!}'’ called the Virgin, and who should remain so at the time of his birth. This seems to me to be the meaning of this difficult prophecy. The considerations in favour of referring it to the birth of a child in the time of Isaiah, and which should be a pledge to him of the safety of his kingdom then, seems to me to be unanswerable. And -the considerations in favour of an ultimate reference to the Mes- siah — a reference which becomes in the issue total and absorbing — are equally unanswerable ; and if so, then the twofold reference is clear. CHAPTER VII. 197 B. c. 738.] 17 ^ The Loud shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah; even the lung of Assyria. 17 But Jehovah shall hriug upon thee, And upon thy people, and upon the house of thy father, ‘‘ Days such as have not come “ From the day of the departure of Ephraim from Judah ; “ Even the king of Assyiia. 17. The Lord shall bring ^ etc. The prophet, having assuiedAhaz that his kingdom, should be free from the invasion that then threatened it, proceeds, however, to state to him that it Avould be endangered from another source. II Thy father'* s house. The royal family — the princes and nobles. II Days that have not come. Times of calamity that have not been equalled. H From the day that Ephraim departed from Judah. From the time of the separation of the ten tribes from the tribes of Judah and Benjamin. H Even the king of Assyria. This was done in the following manner. Though the siege which Rezin and Pekah had undertaken Avas not at this time successful, yet they returned the year after with stronger forces, and with counsels better concerted, and again besieged the city. This was in consequence of the continued and increasing Avickedness of Ahaz, 2 Chron. xxviii. 1 — 5. In this expedition a great multitude Av^ere taken captives, and carried to Damascus, 2 Chron. xxviii. 5. Pekah at this time also slew 120,000 of the JeAvs in one day, 2 Chron. xxviii. 6 ; and Zichri, a valiant man of Ephraim, sleAv Maaseiah the son of Ahaz. At this time also Pekah took no less than 200,000 of the kingdom of Judah, proposing to take them to Samaria, but was prevented by the influence of the prophet Oded, 2 Chron. xxviii. 8 — 15. In this calamity, Ahaz stripped the temple of its treasures and ornaments, and sent them to Tiglath- Pileser, king of Assyria, to induce him to come and defend him from the united arms of Syria and Ephraim. The consequence was, as might have been foreseen, that the king of Assyria took occasion from this to bring increasing calamities upon the kingdom of Ahaz. He first, indeed, sIcav Rezin, and took Damascus, 2 Kings xvi. 7. Having subdued the kingdoms of Damascus and Ephrain, Tiglath-Pileser became a more formidable enemy to Ahaz than both of them. His object Avas not to aid Ahaz, but to distress him, 2 Chron. xxviii. 20 ; and his coming professedly, and at the request of Ahaz, to his help, Avas a far more formidable calamity than the threatened invasion of both Rezin and Pekah. God has power to punish a wicked nation in his OAvn Avay. When they seek human aid, he can make this a scourge. He has kings and nations under his control ; and though a wicked prince may seek earthly alliance, yet it is easy for God to allow such allies to indulge their ambition and love of rapine, and make them the very instruments of punishing the nation Avhich they were called to defend. It should be observed that this phrase, “ even the king of Assyria,” is by many critics thought to be spurious, or a marginal reading or gloss that has by some means crept into the text. The ground of this opinion is, that it does not harmonize entirely with the following verse, Avhere Egypt is mentioned as well as Assyria, and that it does not agree Avdth the poetical form of the passage. 198 ISAIAH. B. c. 738, 18 And it sliall come to pass in that day, that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria : 18 “ And it shall come to pass in that day, “ That Jehovah shall hiss for the fly Which is in the utmost part of the rivers of Egypt, And for the bee which is in the land of Assyria. 18. hi that day the Lord shall hiss. See note, ch. v. 26. H For the fly. That is, for the army, or the multitude of people. The com- parison of a numerous army with flies is not uncommon. See Homer’s Iliad, b. ii. 469, etc. Thick as insects play, The wandering nation of a summer’s day, That, drawn by milky streams at evening hours. In gathered swarms surroimd the rural bowers ; Erom pail to pail with busy murmur run The gilded legions, glittering in the sun. — Fope. The comparison is drawn probably from the number, but also is in- tended to indicate the troublesome character of the invaders. Perhaps also there is an allusion here to the well-known fact that one of the ten plagues of Egypt was caused by numerous swarms of flies, Exod. viii. 21 — 24. An army would be brought up from that country as numerous, as troublesome, and as destructive as was that swarm of flies. The following description by Bruce of a species of flies in Abyssinia, and the adjacent regions, will give an idea of the character of this calamity, and the force of the language used here : “ This insect is called Zimb ; it has not been described by any naturalist. It is, in size, very little larger than a bee, of a thicker proportion, and has wings, which are broader than those of a bee, placed separate, like those of a fly : they are of pure gauze, without colour or spot upon them ; the head is large, the upper jaw or lip is sharp, and has at the end of it a strong pointed hair, of about a quarter of an inch long ; the lower jaw has two of these pointed hairs ; and this pencil of hairs, when joined together, makes a resist- ance to the finger, nearly equal to that of a strong hog’s bristle ; its legs are serrated in the inside, and the whole covered with brown hair or dowm. As soon as this plague appears, and their buzzing is heard, all the cattle forsake their food, and run wildly about the plain, till they die, w'orn out with fatigue, fright, and hunger. No remedy remains but to leave the black earth, and hasten down to the sands of Atbara ; and there they remain, while the rains last, this cruel enemy never daring to pursue them farther. Though his size be immense, as is his strength, and his body covered with a thick skin, defended with strong hair, yet even the camel is not capable to sustain the violent punctures the fly makes with his pointed proboscis. He must lose no time in re- moving to the sands of Atbara ; for when once attacked Dy this fly, B. c. 738.] CHAPTER VII. 199 19 And tlioy shall come, and shall rest all of them in the desolate yalleys, and in the holes of the rocks, and upon all thorns, and npon all ^hushes. r Jer. 16. 16. 1 or, commendable trees. 19 And they shall come, and shall rest all of them In the desolate valleys, and in the holes of the rocks. And upon all thorns, and upon all shrubberies of pleasure. his body, head, and legs break out into large bosses, which swell, break, and putrify, to the certain destruction of the creature. Even the elephant and rhinoceros, who, by reason of their enormous bulk, and the vast quantity of food and water they daily need, cannot shift to desert and dry places as the season may require, are obliged to roll themselves in mud and mire, which, when dry, coats them over like armour, and enables them to stand their ground against this winged assassin ; yet I have found some of these tubercles upon almost every elephant and rhinoceros that I have seen, and attribute them to this cause. All the inhabitants of the sea-coast of Melinda, down to Cape Gardefan, to Saba, and the south coast of the Red Sea, are obliged to put themselves in motion, and remove to the next sand, in the begin- ning of the rainy season, to prevent all their stock of cattle from being destroyed. This is not a partial emigration ; the inhabitants of all the countries, from the mountains of Abyssinia northward, to the con- fluence of the Nile and Astaboras, are once a year obliged to change their abode, and seek protection in the sand of Beja : nor is there any alternative, or means of avoiding this, though a hostile band were in their way, capable of spoiling them of half their substance. This fly has no sting, though he seemed to me to be rather of the bee kind ; but his motion is more rapid and sudden than that of the bee, and resembles that of the gad-fly in England. There is something parti- cular in the sound or buzzing of this insect ; it is a jarring noise, together with a humming, which induces me to believe it proceeds, at least in part, from a vibration made with the three hairs at his snout.” ^ The uttermost part of the rivers of Egypt. The remotest part of the land — that is, from the whole country. Egypt was watered by a single river — the Nile. But this river emptied into the Mediter- ranean by several mouths ; and from this river also were cut numer- ous canals to water the land. These are intended by the rivers of Egypt. See notes, ch. xix. 6, 7. Those canals would be stagnant for no small part of the year ; and around them would be produced, as is usual near stagnant waters, great quantities of flies. This prophecy was fulfilled by the invasion of the land in subsequent times by the Egyptians. 2 Kings xxiii. 33, 34 ; 2 Chron. xxxv. 20, 24 ; xxxvi. 1, 2. H And for the bee. That is, for the army. An army is compared to bees on account of their number ; perhaps also on account of the pungency and severity of the sting. The comparison is common. See Dent. i. 44 ; vii. 20 ; Psa. cxviii. 12. The Chaldee has rendered this verse, “The Lord shall call to a people girded with the armies of the brave, who are numerous as flies, and shall bring them from the ends of the land of Egypt ; and strong armies, strong as bees, and shall bring them from the land of Assyria.” No prophecy was ever more completely fulfilled than this, by the successive invasions of Pharaoh-Necho, Esarhaddon, and Nebuchadnezzar. See Isa. xxxvi., xxxvii. ; 2 Chron. xxxvi. 7 — 21. 19. And they shall come. The idea in this verse is, that they would spread over the land, and lay it waste. The poetic image of flies and 200 ISAIAH. [b. c. 738. 20 In tlie same day Bhall tlie Lord sliaye witli a razor tliat is hired, namely, hy them "beyond the river, hy the king of Assyria, the head, and the hair of the feet : and it shall also consume the heard. 20 ‘‘In the same day shall the Lord shave with a hired razor, “ By the people beyond the river, by the kmg of Assyria, “ The head, and the hair of the feet ; “ And even the beard itself shall he destroyed. bees is kept up — meaning that the armies would be so numerous as to occupy and infest all the land. H And shall rest. As bees do. Thus the locusts are said to have rested in all the land of Egypt, Exod. X. 14. H In the desolate valleys. The word translated valleys usually means a valley with a hrook, or a brook itself. The Chaldee trans- lates it, “ in the streets of cities.** But the idea is derived from the habits of flies and bees. The meaning is, that they should fill all the land — as innumerable swarms of flies and bees would settle down everywhere, and would infest or consume everything. Bees, pro- bably, chose situations near to running streams. Yirgil, in his direc- tions about selecting a place for an apiary, gives the following among others : — At liquidi fontes, et stagna virentia musco Adsint, et tenuis fugiens per gramina rivus — Georg, iv. 18, 19. But there let pools invite, with moss arrayed. Clear fount and rill that purls along the glade. — Sothehy. H In the holes of the rocks. Probably the same image is referred to here. It is well knowm that in Judea, as well as elsewhere, bees were accustomed to live in the holes or caverns of the rocks. They were very numerous ; and the figure here is, that the Assyrians would be numerous as the swarms of bees were in that land, even in the high and inaccessible rocks. Comp. Isa. ii. 19 — 21. U Upon all thorns. The image here is kept up of flies and bees resting on everything. Thorns here refer to those trees and shrubs that were of little value — but even on these they would rest. H All hushes. Heb., All trees that are commendable, or that are to be praised. See margin. The word denotes those shrubs and trees that were objects oi praise; that is, that were cultivated with great attention and care, in opposition to thorns that grew wild, and without cultivation, and that were of little value. The meaning of the passage is, that the land would be invaded in every part, and that everything, valuable or not, would be laid waste. 20. In the same day^ etc. The idea in this verse is the same as in the preceding, though presented in a different form. The meaning is, that God would bring upon them this punishment, but that he would make use of the Assyrian as an instrument by which to do it. H Shave. The act of shaving off the hair denotes punishment or dis- grace. Comp. 2 Sam. x. 4. “ Hanun took David*s servants, and shaved off one half of their beards,** 1 Chron. xix. 4. IT With a razor. Using them as an instrument. God here claims the power of direct- ing them, and regards them as employed by him. See ch. x. 5 — 7. If That is hired. This is an allusion to the custom of hiring soldiers, or employing mercenary armies. Thus Great Britain employed mer- cenary troops, or hired of the German bodies of Hessia^is to carry on the war in this country. The meaning here is, that God would \:haptek VII, 201 B. c. 738. J 21 And it sliall come to pass in that day, that a man shall nou- rish a young cow and two sheep : 22 And it shall come to pass, for the abundance of milk that they shall give that he shall eat butter: for butter and honey shall every one eat that is left 4n the land. 1 in the midst of. 21 “ And it shall come to pass in that day, “ That a man shall keep ahve a young cow and two sheep, 22 “ And it shall be from the plenty of milk which they give he shall eat butter : For butter and honey shall every one eat “ Who is left in the midst of the land. employ the Assyrians as his instruments, to effect his purposes — as though they were hired and paid by the plunder and spoil of the nation. 1i By them beyond the river. The river Euphrates. The Euphrates is usually meant in the Scriptures where “ river is mentioned Avithout specifying the name, Psa. Ixxii. 8 ; Ixxx. 2. This Avas the river which Abraham had passed; and this perhaps was, for a long time, the eastern boundary of their geographical knowledge. See note, ch. xi. 15. H The head. The hair of the head, IT The hair of the feet. Or the other parts of the body — of the lower parts of the body. ^ Shall also consume the heard. Shall cut off the beard. This was esteemed particularly disgraceful among the Jews. It is at this day among all Eastern nations. The heard is regarded as a distinguished ornament; among the Mohammedans it is sworn by, and no higher insult can be offered than to treat the beard A\dth indignity. Comp, note, Isa. 1. 6. The meaning is^ere, that God Avould employ the Assyrian as his instrument to lay waste the land. 21. In that day. In the time specified in the previous verses — in the judgments that should be brought upon the land by the Egyptians and Assyrians. H A man shall nourish. Heb., make to live; that is, he shall owm, or feed. IT A young cow. The Hebrew denotes a heifer that gives milk. The state which is denoted by this, is that of great poverty. Instead of being engaged in agriculture, of possessing great resources in that time, a man should depend for the subsistence of himself and his family on Avhat a single cow and tAvo sheep Avould yield. Probably this is intended also as a description of the general state of the nation, that it Avould be reduced to great poverty. 11 And two sheep. Two here seems to be used to denote a very small number. A man, ^. e. the generality of men, would be so reduced as to be able to purchase and keep no more. 22. For the abundance of milk^ etc. On account, or by means of, the great quantity of milk. This image also denotes that the land should be desolate, and abandoned by its inhabitants. Such a range Avould the cow and sheep have in the lands lying Avaste and unculti- vated, that they would yield abundance of milk. ^ For butter and honey. This shall be the condition of all Avho are left in the land. Agriculture shall be abandoned. The land shall be desolate. The feAV remaining inhabitants shall be dependent on Avhat a very feAV coAvs and sheep shall produce, and on the subsistence Avhich may be derived from honey obtained from the rocks where bees Avould lodge. Perhaps, also, the SAvarms of bees would be increased by the fact that the land would be forsaken, and that it Avould produce abundance of wild fioAvers for their subsistence. The general idea is plain, that the land would be desolate. Butter and honey — that is, butter mingled 202 ISAIAH. [b. c. 738. 23 And it sLall come to pass in that day, that eyery place shall he, where there were a thousand vines at a thousand silyerlings, it shall even he for hriers and thorns. 24 With arrows and with hows shall men come thither; 23 And it shall be in that day “ That to. every place where there were a thousand vines Valued at a thousand shekels, There shall be briers and thorns. 24 “ With arrows, and with the bow shall they come there ; with honey — is a common article of food in the East. See note on ver. 15. D’Arvieux being in the camp of an Arab prince who lived in much splendour, and who treated him with great regard, was entertained, he tells us, the first morning of his being there, with little loaves, honey ^ new-churned butter^ and cream more delicate than any he ever saw, together with coffee. — Voy. dans la Pal. p. 24. And in another place he assures us, that one of the principal things with which the Arabs regale themselves at breakfast is cream, or new butter mingled with honey, (p. 197.) The statement of the prophet here, that the poor of the land should eat butter and honey, is not inconsistent with this account of D’Arvieux, that it is regarded as an article of food with which even princes treat their guests; for the idea of the prophet is, that when the land should be desolate and comparatively uninhabited, the natural luxuriant growth of the soil would produce an abundance to furnish milk, and that hone}^ Avould abound where the bees would be allowed to multiply almost without limit. See Harmer’s Obs. vol. ii. p. 55, Ed. Lond. 1808. 23. The remainder of this chaptef is a description of great desola- tion produced by the invasion of the Assyrians. H Where there were a thousand vines. Where there was a valuable vineyard. In every place, that is, that was well cultivated and valuable. At a thousand silverlings. The word rendered “ silverlings” here — ^^3 keseph — denotes properly silver ^ of any amount. But it is also used to denote the silver coin which was in use among the J ews, the shekel. Perhaps this was the only silver coin which in early times they possessed, and hence the word shekel is omitted, and so many pieces of silver are mentioned. Thus, in Gen. xx. 16, Abimelech says, that he had given Abraham “ a thousand of silver” — that is, a thousand shekels. The shekel was worth about fifty cents of our money, [about two shillings and threepence sterling.] It is probable that a vineyard would be valued in proportion to the number of vines that could be raised on the smallest space; and the meaning is here, that the land that was most fertile, and that produced the most, would be desolate, and would produce only briers and thorns. The land in Judea admits of a high state of cultivation, and requires it, in order to make it productive. When neglected, it becomes as remarkably sterile. At present, it generally bears the marks of great barrenness and sterility. It is under the oppression of Turkish power and exactions ; and the consequence is, that to a traveller it has the appearance of great barrenness. But in the high state to which the Jews brought it, it was eminently fertile, and is capable still of becoming so, if it should be placed under a government that would encourage agriculture and bestow freedom. This is the account which all travellers give of it now. 24. With arrows and with howsy etc. This is a continuation of the CHAPTER VII. 203 B. 0. 738.] "because all tlie land sliall become briers and thorns. 25 And on all hills that shall be digged with the mattock, there shall not come tliither the fear of briers and thorns : but it shall be for the sending forth of oxen, and for the treading of lesser cattle. ‘‘For the whole land shall be briers and thorns. 25 “And on all the mountains which were dressed with the mattock “ Thou shalt not be able to come there for the fear of briers and thorns, “ And it shall be for the range of the ox, and for the trampling of sheep.’' description of its desolation. So entirely \vould it be abandoned, so utterly desolate would it be, that it would become a vast hunting- ground. It w'ould be covered with shrubs and trees that would afford a convenient covert for wild beasts ; and would yield to its few in- habitants a subsistence, not by cultivation, but by the bow and the arrow. There can scarcely be a more striking description of utjer desolation. But, perhaps, the long captivity of seventy years in Babylon literally fulfilled it. Judea was a land that at all times was subject to depredations from wild beasts. On the banks of the Jordan — in the marshes, and amid the reeds that sprung up in the low^er bank or border of the river, the lion found a home, and the tiger a resting-place. Comp. Jer. xlix. 19. When the land was for a little time vacated and forsaken, it w’ould be, therefore, soon filled with wild beasts ; and during the desolations of the seventy years’ captivity, there can be no doubt that this was literally fulfilled. 25. And on all hills, etc. All the fertile places in the mountains that used to be cultivated with the spade. Vineyards w'ere often planted on the sides of hills; and those places were among the most pro- ductive and fertile in the land. See ch. v. 1. ^ The mattock. The spade, the garden hoe, or the weeding-hook. An instrument chiefly used probably in vineyards. ^ There shall not come thither. There shall not be. ‘IT The fear of briers and thorns. This does not make sense ; or if it does, it is not a sense consistent wdth the connexion. The idea of the whole passage is, that the land, even the most fertile parts of it, should be given up to briers and thorns ; that is, to deso- lation. The Hebrew here is ambiguous. It may mean, ^Hhou shalt not come there for fear of the briers and thorns that is, the place that was formerly so fertile, that w^as cultivated with the spade, shall now be so completely covered wdth thorns, and shall furnish so con- venient a resting-place for wild beasts and reptiles, as to deter a man from going there. The LXX. and the Syriac, however, understand it differently — as denoting tha,t those places should be still cultivated. But this is evidently a departure from the sense of the connexion. Lowth understands it in the past tense: “where the fear of briers ' and thorns never came.” The general idea of the passage is plain, that those places once so highly cultivated w^ould noAV be desolate. H Shall he for the sending forth, etc. Shall be wild, uncultivated, and desolate — vast commons on w^hich oxen and sheep shall feed at large. *|[ Lesser cattle. Heb., sheep, or the flock. Sheep were accustomed to range in deserts and uncultivated places, and to obtain there, under the guidance of the shepherd, their subsistence. The descrip- tion, therefore, in these verses, is one of extensive and wide desola- tion; and one that w'as accomplished in the calamities that came upon the land in the invasions by the Egyptians and Assyrians. 204 ISAIAH, [b. c. 738. CHAPTER VIII. jl^OREOYEIl, tlie Lord said imto me, Take tkee a great roll, acd write in it witk a man^s pen concerning ^ Maker -skalal- kask-kaz. 1 in making speed to the spoil, he hasteneth the prey, or, make speed, etc. 1 And Jehovah said to me, Take to tkyself a large tablet, and write upon it in a distinct ckaracter Concerning Maher-shalal-hash-baz. ANALYSIS OF CHAPTER YIH. In ck. vii. tke propket kad told Akaz tkat God would give him a sign that the land of Judah should be safe from the threatened invasion of tke united armies of Syria and Israel. In this chapter there is a record of tke pidmaiy fulfilment of that promise, vers. 1 — 4. From vers. 5—8, the prophet re- sumes and repeats what he had said before in ch. vii. 17 — 25, that although the land should be safe from this invasion, yet one more formidable would occur by the armies of Assyria. The cause of this is stated to be, that Judah had despised the Lord, and had sought alliances with Syria and Israel. Tbe prophet then proceeds to exhort the people to put confidence iu Jehovah — assuriug them that if they refused to confide in him they must expect to be destroyed, vers. 9 — 18 ; and the chapter concludes with denouncing punish- ment on those that looked to necromancers and diviners, rather than to the true God. The prophecy is intimately connected with that in the previous chapter; and was delivered, evidently, not far from the same time. 1. Take thee a great roll. The word which is here translated “roll’* more properly signifies tablet. So the Chaldee renders it. Those tablets were made of wood, metal, or stone, for the purpose of writ- ing on. See ch. xxx. 8 ; Ilab. ii. 2. On these tablets or smooth plates, writing was performed by cutting the letters with an iron stylus^ or small chisel. The process was slow, but the writing Avas permanent. They sometimes used the skins of animals, or the bark of trees, and subsequently the papyrus of Egypt, (comp, note, ch. xix. 7;) and it is possible that Isaiah may have used such a roll or volume on this occasion. Comp. A^er. 16. ^ With a man s pen. The word pen here denotes the iron stylus which Avas used to engrave or cut the letters in the metal or Avood. The phrase “ a man’s pen” has been variously interpreted. The Chaldee renders it, “ AATite in it an open or clear Avriting, or an expanded writing;” meaning that he should make it clear and distinct, so as to be easily read. The Syriac, “ Avrite on it in the [usual] custom of men.” The Avord Avhich is translated “man’s” usually denotes common men^ the loAver ranks, in opposition to the higher ranks of society. And probably the direction means simply, “ Avrite on it in letters such as men com- monly use ; in a plain, open, distinct manner — AAuthout using any mysterious emblems or characters, but so that men may read it dis- tinctly and easily.” A parallel place occurs in Hab. ii. 2 : “ Write the vision and make it plain upon tables, that he may run that readeth it.” M Concerning. Heb., b. This preposition may denote concern- ing, of^ or to. I understand it here as referring to the heading or title of the prophecy. This Avas to be set over the propliecy, as a running title, to denote the main subject of it. The subject is indicated in the name Avhich is immediately added. H Maher. Hasten; or he shall hasten. H Shalal. Spoil, or prey. H Hash. Hasten, or make CHAPTER VIII. 205 B. c. 738.] 3 And I took unto me faitk- ful witnesses to record, Uriali * tlie priest, and Zecliariak tlie son of JeberecMali. 3 And I ^went nnto tlie pro- phetess ; and she conceiyed, and s 2 Kings 16. 10. 1 approached. bare a son. Then said tlie Lord to me, Call Ms name Malier- slialal-kasli-baz : 4 For ^ before tlie child shall have knowledge to cry. My father, and my mother, the t ch. 7. 16. 2 And I called unto me faithful witnesses ; Uriah the priest, and Zechariah the son of JeberecMali. 3 And I approached unto the prophetess, and she conceived and bare a son. And Jehovah said unto me, Call his name Maher-shalal-hash-baz. 4 For before the cMld shall know to call — ‘My father’ and ‘my mother,’ speed. H Baz. Spoil, or prey. The name used here is a repetition of the same idea — denoting haste in seizing prey or spoil; and is re- peated to give emphasis, and to excite attention. The idea is, that the Assyrian would hasten to his plunder — that it would be accom- plished with speed. This name was to be given to a child of Isaiah ; and this child was to be a sig?i of the event which was signified by the name. See ver. 18. Comp. Hab. ii. 2, 3. 2. And I took unto me faithful witnesses. What was the precise object in calling in these witnesses is not knovm. Some have supposed that it was to bear testimony to the marriage of the prophet at that time. But it may have been for the purpose of a public record of the pro- phecy; a record so made, that the precise time when it was delivered could be attested without dispute. The prophecy was an important one, and it was important to know in the most authentic and undis- puted manner that such a prophecy had been delivered. It is pro- bable that the prophecy, attested by the names of these tw'o men, was suspended in some public place in the temple, so that it might be seen by the people, and allay their fears ; and in order to remove from the multitude every suspicion that it w^as a prophecy after the event. That this was a real, and not a symbolical transaction, is per- fectly manifest, not only from the narrative itself, but from ver. 18. They are called “faithful,” not on account of their private character, but because their public testimony would be credited by the people. ^ To record. To bear witness. Uriah the priest. This is doubtless the same man that is mentioned in 2 Kings xvi. 10. He was a man of infamous character; the accomplice of Ahaz in corrupting the true religion; but still his testimony might be the more valuable to Ahaz, as he was associated with him in his plans. And Zechariah, etc. It is not certainly known who this was. Perhaps he was one of the Levites whose name is mentioned in 2 Chron. xxix. 13. 3. Then said the Lord, etc. The name thus given was to be em- blematic of a particular event — that Assyria would soon take away the spoil of Damascus and Samaria. It is not remarkable that tlfe name Immanuel should also be given to the same child, as signifying the presence and protection of God in defending the nation from the invaders. See^notes on ch. vii. 14, 15. Calvin thinks that all this passed in a vision before the prophet ; but it has every mark of being a literal narrative of the birth of a son to Isaiah ; and without this supposition it is impossible to understand the account contained here. 4. For before, etc. This must have occurred in a short time — pro- bably before the expiration of three years. A child would usually learn to address his parents in that time. In fact, the event here 206 ISAIAH. [b. c. 738. ^riclies of Damascus and tlie spoil of Samaria sliall l)e taken away “ before tbe king of Assyria. 5 ^ Tbe Lord spake also imto 1 or, he that is before the king of Assyria shall take away the riches, u 2 Kings 15. 29 ; 16. 9 ; ch. 17. 3. me again, saying, 6 Forasmncli as tbis people refusetb tbe waters of Sbiloab that go softly, and rejoice in Bezin and Bemaliab’s son ; X Neh. 3. 15 ; John 9. 7* Damascus shall be borne away as regards its ricbes, And the spoil of Samaria, — Before the king of Assyria. 5 Jehovah spake also unto me again, saving, 6 Forasmuch as this people refuse tbe gently flowing waters of Siloah, And rejoice in Kezin, and tbe son of Eemabah, predicted occurred in less than three years from tbe time when tbe prophecy was spoken. See notes on cb. vii. 16. IT Before the king of Assyria. By the king, or by his conquests. By tbe spoil of Samaria here is to be understood, not the plunder which should be carried away from the city, but from tbe kingdom of Samaria. In other places the land is called by the name of the capital. Comp. 2 Kings xvii. 26 ; xxiii. 19; Jer. xxxi. 5. The city of Samaria was not plundered until eighteen years after the time here mentioned by the prophet. 5, 6. These verses introduce again what was predicted in ch. vii. 17, seq., respecting the invasion of the land by the king of Assyria. The cause of the invasion is specified, and tbe consequences are foretold. 6. Forasmuch as this people. There has been a considerable differ- ence of opinion among interpreters respecting tbe “ people” to whom the prophet refers. Some have supposed that it refers to the kingdom of Judah alone; others to 2 , party in that kingdom; and others to the kingdom of Judah in connexion with the ten tribes, or the kingdom of Israel also. The latter is probably the correct interpretation. The prophet reproves the lohole nation of tlie Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations ; the ten tribes as seeking an alliance with Bezin and Pekah, and the kingdom of Judah as seeking an alliance wdth the king of Assyria. It was characteristic of the nation — both of the ten tribes and of the tribe of Judah — that they forsook the defence which they had in themselves, and sought foreign alliances. Hence God says that he will bring upon them the judgments which they deserve. That there is a joint reference to both the kingdoms of Israel and Judah is apparent from ver. 14. It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them that they took pleasure in Bezin. In the opinion that it refers to the kingdoms of Israel and of Judah — to the whole Jewish people — Vitringa, Lowth, and Hengstenberg concur. II The \oaters of Shiloah that go softly. That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters : once in this place, where it is spoken of a running water ; once as a pool, in Nehemiah — — ch. iii. 15; and again as a pool in the ac- count of the miracle of healing the man who was born blind, John ix. 7, 11. Siloam is on the east side of the city of Jerusalem, to the south-east of the site of the temple, and its waters fl.ow into the valley of Jehoshaphat. The name means sent, or sending, from to send, and was probably given to it because the waters were sent, or made to pass, through a subterranean passage or aqueduct. At present it CHAPTER VIII. 207 B. c. 738.J properly consists of tAvo receptacles or reservoirs, the Avaters from one of Avhich floAv into the other. The first or upper one is now called the “ Eountain of the Virgin,” from a tradition that it A^'as here that the Virgin Mary resorted before her purification, in order to wash her child’s linen. This fountain is on the Avest side of the valley of Jehoshaphat, and is about 1550 feet from the south-east corner of the city wall. The cavity of this fountain is wholly exca- vated in the solid rock. To enter it, there is at first a descent of six- teen steps, to a level place or platform of twelve feet in diameter, and then another descent of ten steps to the water; making the whole depth twenty-five feet. The basin here is about fifteen feet long, by five or six wide, and the height six or eight feet. There is some reason to suppose that this is supplied by a fountain lying under the mosque of Omar, on the site of the temple of Solomon. Prom this fountain the water is conducted by a subterranean passage, in a direc- tion a little to the west of south to Avhat is properly called the foun- tain of Siloain. This passage runs under the extremity of mount Ophel ; is cut entirely from the solid rock, and is found by measure- ment to be 1750 feet in length. At the loAver part it is from ten to fifteen feet in height by two in breadth, but in the middle so Ioav that it can be passed only by creeping on the hands and knees. The passage is partly filled up with sand. Prom this aqueduct the water is conveyed into the pool of Siloam, situated near Avhere the Tyro- poeon or “valley of Cheesemongers,” opens into the valley of Jeho- shaphat. This reservoir is fifty-three feet long, eighteen feet broad, and nineteen feet deep, though noAv there is usually no water re- maining Avithin it. Prom this reservoir the Avater fioAA^s off into the vale below, furnishing Avater for the gardens Avhich are constructed in terraces on the side of the valley. The Avater in both these foun- tains is the same. It is SAA'eet, and slightly brackish, but not dis- agreeable. It is the common water now used by the inhabitants of the neighbouring village of Kefr SelAA^ne — or the straggling village of Siloam. Por a full description of this fountain, see Robinson’s Bib. Research, vol. i. pp. 493—514. This fountain was probably formerly included Avithin the walls, and furnished a part of the supply of water to the city. The meaning of this passage is this : The Avaters of Siloam denote the reign of Jehovah, as manifesting itself in the administration of the family of David — a mild, gentle, and munificent reign, beautifully represented by the unfailing and gently- flowing waters on AA^hich the happiness of Jerusalem so much de- pended. That reign, a large part of the nation — the ten tribes — had rejected, and had set up a separate kingdom, and had sought the aid of the king of Damascus. The remainder — the kingdom of Judah — Avere in like manner now disposed to reject the aid of Jehovah, and sought an alliance with the king of Assyria — beautifully represented here by the river Euphrates. The v^aters of Siloam — a gentle, small, SAveetly-flowing stream — represented the government of Jehovah. The waters of the Euphrates — violent, rapid, impetuous, and over- fioAving — represented the government of Assyria. The one they de- spised, the other they sought and admired. The power of the kingdom of David Avas then feeble and decayed ; that of the Assyrian monarch Avas Augorous, mighty, vast. They despised the one, and sought the alliance of the other. And rejoice. That is, they con- fide in, and feel that in their protection they are safe. H In Rezin. King of Syria. ^ And RemaliaK s son. Pekah, king of Samaria, 208 ISAIAH. Lb. c. 738. 7 Now tlierefore, behold, the Lord bringeth up upon them the waters of the riyer, strong and many, even y the king of Assyria, and all his glory : and he shall come up over all his channels, and go over all his banks : y ch. 7. 1—6. 7 Therefore, lo, the Lord will briag up upon them The waters of the river, strong and many ; Even the king of Assyria, and all his glory. And he shall come up over aU his channels, And go over all his banks. ch. vii. 1. The crime here mentioned was peculiar to the kingdom of Israel— showing that the prophet, in part at least, had reference to them. 7. The icaters of the river. By the river in the Scriptures is com- monly meant the river Euphrates — as being by w^ay of eminence the largest river with which they were acquainted ; and also as being that distinguished by the fact that Abraham had lived beyond it, and crossed it. See note, ch. vii. 20. In this verse the image is kept up which was commenced in ver. 6. The Jews rejected the gentle waters of Siloah, and sought the alliance of a foreign king, Avhose kingdom stretched along and extended beyond the Euphrates. It was natural, therefore, to compare the invasion of the land to the over- flowing of mighty waters that would sweep everything away. A similar comparison is found in Juvenal, who, in describing the intro- duction of Eastern customs into Rome, represents the Orontes as flowing into the Tiber : — Jampridem Syrus in Tiberim defluxit Orontes. The comparison of an invading army with an overflowing stream, or an inundation, is not uncommon. See Lucan’s Phars. vi. 272 ; Hor. Car. iv. 14, 15, seq. IT Strong and many. Violent waves, and numerous. It means that a mighty host would come up upon the land. Even the king of Assyria. It has been supposed by many that this is a gloss or explanation which has crept into the text. There is no doubt that it expresses the true sense of the passage, but it is remarkable that Isaiah himself should furnish a literal explanation in the midst of a figurative description. H And all his glory. Eastern kings marched in the midst of vast splendour. They moved with all the magnificence of the court, and were attended usually with their princes and nobles, with a splendid retinue, and with all the insignia of royalty. Such was the case with Xerxes when he invaded Greece ;■ and such, too, with Darius, and with most of the Oriental conquerors. H And he shall come up^ etc. The figure of overflowing waters is here retained. To understand this, it is necessary to remark that the Euphrates annually overflows its banks to a very considerable extent. It rises in the mountains of Armenia, and flowing for a considerable distance in a region where the mountains are covered with snow, it fiills into the level region of Mesopotamia or Syria, and flows through that region almost parallel with the Tigris towards the Persian Gulf. Erom its banks vast numbers of canals were made, as in Egypt, to receive the w'ater, and to render the country fertile. By the melting of the snows in Armenia in the summer, the stream becomes greatly enlarged, and overflows vast portions of the adjacent country in a manner similar to the Nile. Usually the river is not very large. Otho says that on the 12th of March, when he crossed the Euphrates, CHAPTER VIII. 209 B.c. 738.] 8 And lie shall pass throngh Judah; he shall oyerflow and go oyer ; he shall reach even to the neck : and the ^ stretching out of his wings shall fill ^ the breadth of thy land^O Immanuel. 1 fulness of the breadth of thy land shall be the stretchings out of his wings, z ch. 30. 1, etc. 8 And he shall pass through Judah ; He shall oversow, and go over ; Even to the neck he shall reach. And the extension of his wings shall be The fillmg up of the breadth of thy land, 0 Immanuel. it was not more than two hundred paces in width, but in its height, it extends five or six hundred paces into the plains on the right. Thevenot observes that, near to Bir, the Euphrates seemed no larger than the Seine at Paris, but was very large when it was swollen. At Babylon it is said to be about four hundred feet in breadth. That it overflows its banks is abundantly attested by ancient as well as modern travellers. See Rosenmiiller and Gesenius on this verse. *!I His channels. This word means either brooks^ or valleys ^ or canals^ or channels of a river. The Euphrates flowed through a level region, and it is not improbable that it had at various times made for itself many channels. Beside this, there were many canals cut in various directions, to convey its waters to the gardens, farms, etc. All these the prophet says w^ould be full — and the water would extend even far beyond them. 8. He shall ^ etc. That is, the Assyrian — though still retaining the idea of an overflowing stream, or a deluge of waters. U Reach even to the neck, Chaldee, “They shall come even to Jerusalem.’* “The prophet compares Jerusalem here,” says Kimchi, “to the head of the human body. As when the waters reach to the neck of a man he is very near drowning, so here the prophet intimates that the whole land would be deluged, and that it would be nearly utterly destroyed.” The flgure thus understood is a very sublime one. Jerusalem was situated on hills, elevated above the surrounding country — and in reference to the whole land might be aptly compared to the human head. Thus Josephus, {T>e hello, lib. iii. ch. 2,) describing Jerusalem, says — *l^po(r6Xvy.a irpoavltTXovtra rrjs irepiolKov Trdarjs, axnrep i] KetpaX^ Gwytaros — Jerusalem eminent above all the surrounding region as the head of the body. The country is represented as being laid under water — a vast sea of rolling and tumultuous waves — with Jerusalem alone rising above them, standing in solitary grandeur amidst the heaving ocean, and itself in danger each moment of being ingulfed. See a similar figure, Isa. xxx. 28 : His spirit is lilce a torrent overflowing, It shall reach to the middle of the neck. And so also Hab. iii. 13 : Thou didst go forth for the salvation of thy people, For the salvation of thine anointed : Thou didst smite the head from the house of the wicked, Destroying the foundation even to the neck. II And the stretching out of his wings. This is a continuation of the same idea under a new figure. The term wings is often applied to an army, as well in modern as in ancient WTitings. It denotes that the invading army would be so vast, as, when expanded or drawn out, to 210 ISAIAH. [b. c. 738, 9 Associate yourselyes, 0 ye people, ^ and ye shall he broken * in pieces ; and giye ear, 1 or, yet. b ch. 37. 36. all ye of far countries : gird yonr- selyes, and ye shall be broken in pieces ; gird yourselyes, and ye shall be broken in pieces. 9 Be confederate, 0 people, and — be broken to pieces ! And give ear, all ye of a distant land ! Gird yourselves, and be broken to pieces ! Gird yourselves, and be broken to pieces ! fill the land. Shall fill the breadth. Shall occupy the entire land, so that there shall be no city or town which he shall not invade. IT Thy land^ O Immanuel. See note, ch. vii. 14. If this be understood as referring to the son of Isaiah that was to be born, then it means that the child was given as a pledge that the land would be safe from the threatened invasion. It was natural, therefore, to address the child in that manner — as reminding the prophet that this land which was about to be invaded belonged to God, and was yet under his protection. Its meaning may be thus paraphrased : ‘ O thou who art a pledge of the protection of God — whose birth is an assurance that the land is under his care, and who art given as such a sign to the nation. Not- withstanding this pledge, the land shall be full of foes. They shall spread through every part, and endanger all.” Yet the name, the circumstances of the birth, the promise at that time, would all remind the prophet and the king, that, notwithstanding this, the land ivould be still under the protection of God. If the language be understood as referring to the future Messiah, and as an address made to him, then, by calling the land his land, it is intimated that it could not be brought to utter desolation, nor could the country where he was to be born remain wasted and ruined. It would be indeed invaded ; the armies of the Assyrian would spread over it, but still it was the land of Immanuel ; and was to be the place of his birth, and it was to be secure until the time should arrive for him to come. The probability is, I think, that the address is here solely to the Messiah ; and that the purpose of God is to fix the mind of the prophet on the fact that the Messiah must come, as an assurance that the land could not be wholly and perpetually desolate. See notes on ch. vii. 14. 9. Associate yourselves. In the previous verses the prophet had seen the Assyrian coming up on the land like an overwhelming flood. He looked upon the danger, and his mind was turned to the pledge of safety which God had given. The name Immanuel, and the pro- mise connected with the giving of that name, (ch. vii. 16,) reminded him of the perfect safety of the nation — for it was a pledge that God was with them. See ver. 10. In view of this pledge of the pro- tection of God, this verse is a spirited apostrophe to the mighty host that was about to invade the land. Though confederated and vast, yet they could not prevail. They should be scattered, much as they might be prepared for victory, for God had given a pledge that he would defend his people. Associate, There has been much variety among interpreters about the meaning of the original word used here. It may mean to be terrified^ to be alarmed^ as well as to associate or become confederate. The Vulgate and Chaldee render it, “ Be assem- bled, or congregated.” The LXX., “Know, ye nations,” etc. The Syriac, “Tremble, ye people,” etc. Still the notion of associating, confederating, or entering into an alliance, suits the connexion better, answers to the parallelism in the latter part of the verse, and is equally CHAPTER VIII. 211 B. c. 738.] 10 Take counsel togetlier, and it skall come to nought ; speak the word, and it shall not stand : for God is with us. 11 H For the Loud spake c Psa. 46. 1, T. thus to me ^with a strong hand, and instructed me, that I should not ^ walk in the way of tliil people, saying, 1 in strength of. d Prov. 1. 15. 10 Take counsel together, and it shall come to nought ; Speak the command, and it shall not stand : For God is with us. 11 For thus said Jehovah unto me, (Taking me by the hand,) And he taught me not to go in the way of this people, saying, consonant with the original. % O ye 'people. Ye people of Assyria. This is an apostrophe to the mighty multitudes that were to come up upon the land from that country. ^ And ye shall he broken in pieces. That is, though the confederacy be mighty, yet it shall not prevail. It shall not accomplish that which you purpose — the entire destruc- tion of the land of Judah. ^ Give ear^ all ye of far countries. That should be particularly engaged in the confederacy — Assyria, and the kingdoms allied with it. IT Gird yourselves. As if for war ; that is, prepare yourselves thoroughly for conquest. See note, ch. v. 27. The repetition of this shoves the excited and agitated state of the prophet’s mind. It is a strong, emphatic mode of expression — denoting that they should be certainly broken in pieces, notwithstand- ing the strength of their confederacy. 10. Take counsel together. This is an address to the same foreign nations. It refers to the designs which they would form to destroy the Jewish state. II Speak the word. That is, give the command — tOiOverturn the nation of the Jews. II It shall not stand. It shall not be accomplished. ®1T For God is with us, Heb., “ For Immanuel.” It indicates the confidence of the prophet in view of the promise and the pledge. His reliance was there. Though the enemies were strong and mighty — though the confederacy was formidable — yet his simple reliance was in the name Immanuel! In this he had con- fidence, in spite of all the violent efibrts and designs of the foes of Judah. See Numb. xiv. 9 : Only, rebel not ye against the Lord ; — Neither fear ye the people of the land ; For they are bread for us ; — Their defence is departed from them, And Jehovah is with us ; — Fear them not. See also Psa. xlvi. 6, 7 : The heathen raged, — The kingdoms were moved. He uttered his voice, the earth dissolved. Jehovah of hosts is with us ; — The God of Jacob is our refuge. 11. For the Lord spake thus. Spake that which immediately follows in the next verse. Warned him not to unite in the alliance with foreign kingdoms which the nation was about forming. H With a strong hand, Marg. , loith strength of hand. That is, when the hand of God urged me. A strong prophetic impulse is often represented as being produced by God’s laying his hand on the prophet ; or by his being thus, as it were, urged or impelled to it. Ezek. iii. 14: “The hand of Jehovah was strong upon me.” 2 Kings iii. 15 : “And it came to pass, when the minstrel played, that the hand of the Lord 212 ISAIAH. [b. c. 738* 12 Say ye not, A confederacy, sliall say, A confederacy ; neither to all them to whom this people ^ fear ye their fear, nor he afraid e 1 Pet. 3.14,15. 12 Say ye not a confederacy, To all them to whom this people shall say [let there be] a confederacy *, And the object of their alarm do not dread, Neither be ye terrified. came upon him.” Jer. xx. 7 ; “ O Loud — thou art stronger than I, and hast prevailed.” See also Eccles. ii. 24 ; 1 Kings xviii. 46 ; 2 Kings hi. 15; Ezek. xxxiii. 22; xl. 1. Comp. Intro. § 7, 11, (3.) The meaning is, that the prophet was strongly, and almost irresistibly urged by the Divine influence to say what he was about to say. If That I should not walk, etc. That I should not approve, and fall in with, the design of Ahaz and of the nation in calling in the aid of the Assyrian armies. 12. Say ye not. Do not join in their purposes of forming a con- federacy. Do not unite with the king and the people of Judah in their alarms about the threatened invasion by the kings of Syria and Samaria, and in their purpose to form an alliance with the king of Assyria. The reason why they should not do this he states in ver. 13, where he exhorts the nation to put confidence in the Lord rather than in man. There has been, however, great diversity in the interpreta- tion of this passage. The LXX. render the word qeshtr, con- federacy, by the Avord 'XK\7]pou — “everything which this people say is hardy The Syriac, “ do not say, rebellion,^ ^ etc. The Chaldee understands the word in the same sense. Lowth proposes to change the word qesher into "dip qddhbsh, because Archbishop Seeker possessed one MS. in Avhich this reading Avas found ; and he translates the passage — “ Say ye not it is holy. Of everything of which this people shall say it is holy.” That is, “call not their idols holy; nor fear ye the object of their fear ; that is, the gods of the idolaters.” But it is plain that this does not suit the connexion of the passage, since the prophet is not reprov- ing them for their idolatry, but is discoursing of the alliance betw'een the kings of Syria and Samaria. Besides, the authority of one MS. Avithout the concurrence of any ancient version, is not a sufficient authority for changing the HebreAV text. Most commentators have understood this word “confederacy” as referring to the alliance between the kings of Syria and Samaria ; as if the prophet had said, “Do not join in the cry so common and almost universal in the nation, there is a confederacy hetxoeen those txoo kingdoms ; there is an alliaxice formed which endangers oxir liberty — a cry that produces alarm and trepidation in the nation.” Thus Rosenmuller and Gesenius explain it. Aben Ezra and Kimchi, hoAvever, understand it of a con- spiracy, Avhich they suppose Avas formed in the kingdom of Ahaz against him and the house of David ; and that the prophet warns the people against joining in such a conspiracy. But of the existence of such a conspiracy there is no evidence. Had there been such a con- spiracy, it is not probable that it Avould have been so Avell knoAvn as to make it a proper subject of public denunciation. Conspiracies are usually secret and concealed. I regard this, however, as a caution to the prophet not to join in the prevailing demand for an alliance with CHAPTER VIII. 213 B. c. 738.] 13 Sanctify tlie Lord of hosts himself; and let him/Z>6' your fear, and let him le your dread. 14 And he shall he for a sanctuary ; ^ hut for a stone of /Luke 12. 5. Ezek. 11. l6. stumhling, " and for a rock of offence, * to both the houses of Israel ; for a gin and for a snare to the inhabitants of Jerusalem. 4 1 Pet. 2.8. » Matt. 13. 5T. 13 Jehovah of hosts, regard him with reverence ; And he shall be the object of yonr fear, and he your dread. 14 And he shall be for an asylum : — But for a stone of stumbling, and for a rock of offence. To both the houses of Israel, Por a gin and a snare to the inhabitants of Jerusalem. the king of Assyria. Ahaz trembled before the united armies of Syria and Samaria. He sought, therefore, foreign assistance — the assistance of the king of Assyria. It is probable that in this he was encouraged by the leaders of the people, and that this would be a popular measure with the mass of the nation. Yet it implied distrust of God, (note, ver. 6,) and therefore the prophet wms directed not to unite with them in seeking this “confederacy’' or alliance, but to oppose it. The word translated “confederacy,” qhhh\ is derived from the verb qushar^ to hindy to fetter ; to enter into a conspiracy. It usually refers to a conspiracy, but it may mean a combination or alliance of any kind. Or if it here means a conspiracy, a union between Ahaz and the Assyrians may be regarded as a species of conspiracy, as it was an unnatural alliance ; a species of combination against the natural and proper government of Judah — the theocracy. H Neither fear ye their fear. Do not partake of their alarm at the invasion of the land by the united armies of Syria and Samaria. Rather put confidence in God, and believe that he is able to save you. Comp. 1 Pet. hi. 13 — 15. 13. Sanctify, etc. Regard Jehovah as holy; i. e. worship and honour him with pious fear and reverence. Regard him as the source of safety and the true defence. Ahaz and his people sought for aid from Assyria against the armies of Syria and Samaria. The direc- tion here is rather to seek aid from God. U Let him be your fear. Do not be alarmed at what man can do, (ver. 12,) but fear and honour God. Be afraid to provoke his wrath by looking to other sources of help when his aid only should be sought. 14. And he shall he for a sanctuary. The word translated sanctuary means literally a holy place, a consecrated place, and is usually applied to the tabernacle or to the temple, Exod. xxv. 8 ; Lev. xii. 4; xxi. 12 ; Jer. li. 51. It also means an asylum, or a refuge to which one might flee in case of danger, and be safe. See Ezek. xi. 16. Among all ancient nations, temples were regarded as safe places to which men might flee when pursued, and when in danger. It was deemed sacrilege to tear a man away from a temple or an altar. That the temple was so regarded among the Jews is manifest. See 1 Kings i. 50 ; ii. 28. In allusion to this, the prophet says that Jehovah would be a sanctuary — that is, an asylum or refuge — to whom they should flee in times of danger, and be safe. See Psa. xlvi. 1 : “ God is our refuge and strength.” Prov. xviii. 10 : “ The name of the Lord is a strong tower ; the righteous runneth into it, and is safe.” It is also well known that temples and altars were regarded as asyla among the Greeks and Pi,omans. The reference here is rather to an 214 ISAIAH. [b. c. 738. 15 And many among tliem shall stumble, and fall, and be broken, and be snared, and be' taken. 16 Bind up tlie testimony, seal * the law among ^ my dis- ciples. k Rev. 5. 1, 5. I Prov. 8. 8, 9. 15 Aad many shall stumble among them ; And they shall fall — and they shall be broken— and they shall be snared — and they shall be caught. 16 Bind up the testimony, seal the law among my disciples. altar as the asylum than to a city or temple, as in the other member of the sentence the same object is said to be a stone of stumbling — a figure which would not be applicable to a temple or a city. H A stone of stumbling. A stone against which one should impinge, or over which he should fall. The idea is, that none could run against a hard, rough, fixed stone or rock, without injuring himself. So the Jews would oppose the counsels of God ; instead of making him their refuge and strength, they would resist his claims and appeals, and the consequence would be their destruction. It is also to be re- membered that God is often represented in the Scriptures as a rock^ a firm defence, or place of safety to those who trust in him. But instead of their thus taking refuge in him, they would oppose themselves to this firm rock, and ruin themselves. See Deut. xxxii. 4, 15, 18, 30, 31, 37 ; Psa. xix. 14; xxviii. 1; xxxi. 2, 3; xlii. 9; xli. 2. Many of the ancient Jewish commentators applied this to the Messiah. Gesenius in loco. It is also applied to Christ in the New Testament, 1 Pet. ii. 8. IT A rock of offence. A rock over which they should fall. The English word offence had that meaning formerly, and retains it in our translation of the Bible. To both the houses of Israel. To the two kingdoms of Judah and Israel ; that is, to the wicked portion of them, not to those who were truly pious. ^ For a gin. A net or snare to take birds. The idea is the same as in the former part of the verse. By rejecting the counsel of God, by despising his protection, and by resisting his laws, they would be unexpectedly involved in difficulties, as birds which are caught in a snare. 15. And many among them. Many by the invasion under the Assyrian. Many were taken captive, many killed, and many were carried to Babylon. The repetition here of so many expressions so nearly synonymous is emphatic, and shows that it would be cer- tainly done. 16. Bind up. This expression is one that is applicable to a volume, or roll of writing. Thus far the prophet seems to have had the roll opened which is mentioned in ver. 1. Now the prophecy is complete, and he directs to bind it up, or close it. Perhaps also it is implied that it would be useless any farther to address a rebellious and head- strong people. He had delivered his message, but they disregarded it. H The testimony. The message ; especially that of wdiich Uriah and Zechariah had been called to bear witness, ver. 2. * Any message from God is, however, sometimes called a testimony, as being that to which a prophet bears witness, Psa. xix. 7 ; 2 Kings xi. 12 ; Deut. iv. 45 ; vi. 17, 20 ; 1 Kings ii. 3 ; Neh. ix. 34. 1 [ Seal. Books were made in the form of rolls, and Avere often sealed Avhen completed — as we seal a letter. The mode of sealing them Avas not by Avax only, but by uniting them by any adhesive matter, as paste or glue. Wax in Avarm climates Avould be generally rendered useless by the heat. The meaning here is, to secure, to close up— perhaps by passing a CHAPTEK VIII. 215 B. c. 738.] 17 And I will wait upon tlie Lord, tftat Mdetli ” liis face from tlie house of Jacob, and I •will look for Mm. m ch. 50. 11 ; 54. 8. n Hab. 2. 3. 18 Behold, ® I, and the chil- dren whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts, •wMch dwelleth in mount Zion. 0 Heb. 2. 13. 17 And I will wait for Jehovah, that hideth his face From the house df J acob, yea I will look for him. 18 Behold, I and the children whom Jehovah hath given me Are for signs and wonders in Israel, From Jehovah of hosts. Who dwelleth in Mount Zion. cord or string around the volume, and making it secure, denoting that it -xyas finished. See Dan. viii. 26 ; xii. 4. The law. The communication or command which he had delivered, and which, being given by inspiration, had now the force of a law. H Among my disciples. Most of the J ewish commentators suppose that the volume when completed by a prophet was given for safe keeping to his disciples, or to some employed to preserve it securely. The word disciples means those who are taught — and here means those who were taught by the prophet — perhaps the pious and holy part of the people who would listen to his instructions. The Chaldee translates this verse, “ O prophet, preserve the testimony, lest ye testify to those who will not obey ; seal and hide the law, because they will not learn it.*^ 17. And I will wait upon the Lord. This is the commencement of a new subject. The prophet had closed his former message ; but had seen that, in regard to the great mass of the nation, his exhortation had been in vain. He now says that, having delivered his message, he would patiently look to God alone. His hope was in him, though the nation looked elsewhere ; and though calamities were coming, yet he would still trust in God only. ^ That hideth his face. This is a figurative expression denoting the withdrawing of his favour and protecticm. He would leave them, and give them to deserved punish- ment. Comp. Job xxiii. 9; xiii. 24 ; Psa. xliv. 24; x. 1; civ. 29. ^ And I will look for him. I will expect aid from him, and will believe that his promises of final protection will yet be fulfilled. Comp. Hab. ii. 3 : For the vision is yet for an appointed time, But at the end it shall speak, and not lie : Though it tarry, wait for it ; Because it will smnly come, it will not tarry, “ signs and wonders,” here, it is meant that they, by the names given them, were intended to teach important lessons to the Jewdsh people. Their names were significant, and were designed to illustrate some important truth ; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look him. ihus the name Immanuel^ “ God with us,” ch. vii. 14 ; and ^hear-jashub, “the remnant shall return,” ch. vii. 3, were both sigmficant of the fact that none but God could be the protector of the nation. And in like manner it is possible that his own name, signify- ing the salvation of Jehovah^ had been given him with such a reference. 216 ISAIAir. [b. c. 738 19 ^ And wlien tliey sliall Bay unto yon, Seek niito tkem that have familiar spirits, and unto wizards that peep and that mutter ; should not a people seek unto their God? for the living to the dead ? 19 And when they shall say unto you, Seek unto the necromancers, and unto wizards, ‘‘That chirp, and that moan,” [Then say ye] “ Should not a people seek unto their God ? “In reference to the [affahs of the] living should they seek unto the dead But at all events it was a name which would remind them of the truth that he was now inculcating, that salvation was to be found in Jehovah, and that they should look to him. Names of children were often thus emblematic, (see Hosea i. ;) and the prophets themselves were regarded as signs of important events, Ezek. xxiv. 24. Comp, note, Isa. xx. 3. This passage is quoted with reference to the Messiah in Heb. ii. 13. H Which dioelleth in mount Zion, Mount Zion was the residence of the house of David or of the court, and it w'as often used to signify Jerusalem itself. The sense here is, that God was the Protector of Jerusalem, or regarded that as his home. See note ch. i. 8. 19. And when they shall say. When the people, instead of putting confidence in God, shall propose to apply to necromancers. In the time of Ahaz the people were, as they were often, much inclined to idolatry, 2 Kings xvi. 10. In their troubles and embarrassments, instead of looking to Jehovah, they imitated the example of sur- rounding nations, and applied for relief to those who professed to be able to hold converse with spirits. That it was common for idolatrous people to seek direction from those who professed that they had the power of divining, is well known. See Isa. xix. 3; xxix. 4. It wns expressly forbidden to the Jews to have recourse to those who made such professions, Lev. xx. 6 ; Deut. xviii. 10, 11. Yet, notwithstanding this express command, it is evident that it was no uncommon thing for the Jews to make application for such instructions. See the case of Saul, who made application to the woman of Endor, who professed to have a familiar spirit, in 1 Sam. xxviii. 7 — 25. Among heathen nations, nothing was more common than for persons to profess to have intercourse with spirits, and to be under the infiuence of their inspiration. The oracle at Delphi of this nature was celebrated throughout Greece, and throughout the world. Kings and princes, warriors and nations, sought of the priestess who presided there responses in undertaking any important enterprise, and were guided by her instructions. See the Travels of Anacharsis, vol. ii. p. 376, seq. Ii Seek unto. Apply to for direction. ^ That have familiar spirits, Heb., nb’« obhoth. The word “familiar,” applied to spirit, is sup- posed to have been used by our translators to imply that they were attended by an invisible spirit that was subject to their call, or that would inspire them Avhen they sought his direction. The Hebrew word is used to denote a necromancer — a conjurer ; particularly one who was supposed to have power to call up the dead, to learn of them respecting future events. See 1 Sam. xxviii. 7 — 19; Deut. xviii. 11. The word is most commonly applied to tcomen — as it was almost entirely confined to women to profess this power. Lev. xix. 31 ; xx. 6; I Sam. xxviii. The idea was, that they could call up the spirits ol CHAPTER VIII. 217 s. c. 783.] the dead who were supposed to have seen objects invisible to the living, and who could therefore inform them in regard to things which mortals on eai'th could not see. The Vulgate renders this by “Pythons^ and diviners.” A Python among the Greeks and Romans denoted one that had the spirit of prophesying, and was particularly applied to the priestess of Apollo at Delphi. The LXX. render the place thus : “And if they say to you, seek the ventriloquists^ {iyyaa-rpifjLvdovst) and those speaking from the earth, and speaking vain things, who speak from the belly,” o7 e/c rijs KoiXlas (pcoyovaiv. Prom this it is evident that the art of the ventriloquist^ so well known now, was known then ; and it is highly probable that the secret of the art of the soothsayers consisted very much in being able to throw the voice with various modifications into different places, so that it would seem to come from a grave, or from an image of a dead person, that was made to appear at the proper time. H And unto loizards. The word used here — — is derived from the verb j?!' to know; and means a wise man^ a soothsayer, a magician, or one possessed with a spirit of divination. The arts of the magician or soothsayer were often the arts of one skilled in natural magic — acquainted somewhat with the laws of chemistry, and able therefore to produce appearances among an ignorant people that would surprise them. See Brewster’s Natural Magic — where this art is fully explained. ^ That peep. This word is properly used of young birds, and means to chirp, to pip; and also to make a small noise by the gentle opening of the mouth. It is then applied to the gentle whispering which the ancients ascribed to de- parted spirits ; the small, low, shrill voice which they were supposed to use, and which probably those attempted to imitate who claimed the power of raising them to the earth. It was believed among all the ancient nations that departed spirits did not speak out openly and clearly, but with an indistinct, low, gentle, suppressed voice. Thus in Virgil: — pars tollere vocem Exiguam ESniad. vi. 492. gemitus lacr 5 nnabilis imo Auditur tumulo, et vox reddita fertur ad aures, — JEniad, iii. 39. Thus Horace ; — Umbroe cum Sagana resonarent triste et acutum. — Sat. lib. i. 8, 40. Thus Homer, speaking of the shade or spirit of Patroclus, says that it went with a whizzing sound. Clix^ro rerpiyvTa. — Iliad, T — 101. He said, and with his longmg arms essayed In vain to grasp the visionary shade ; Like a thin smoke he sees the spirit fly, And hears a feeble, lamentable cry. This night my friend, so late in battle lost, Stood at my side a pensive, plaintive ghost. — Pope. So also Lucian says of the infernal regions, “the whizzing shades of the dead fly around us.” See Gesenius in loc., and Rosenmiiller. Also Bochart’s Hieroz. Part I. b. iii. ch. 2, p. 731. IT A 7 id that mutter. The Avord used here haghd) usually means to meditate, to consider; \ and then to speak, to utter. It also means to sigh, to mourn, Jer. ; xlviii. 31 ; Isa. xau. 7 ; to coo, as a dove, Isa. xxxviii. 14 ; lix. 11 ; and then to roar like a lion — not the loud roar, but the grumhlmg, the ; suppressed roar. — Bocliart. Isa. xxxi. 4. The idea here is, probably, VOL. I. L 218 ISAIAH. 20 To ^ tlie law and to tlie testimony : if they speak not according to this word, it is [b. c. 738. Uigkt in because there is no them. q Luke 16. 29 ; John 5. 39. 3 morning. 20 To the law and to the testimony [let them seek] : If they speak not according to this, It is because there is no morning ray of true light in them. that of gently sighing or mourning — ^uttering feeble, plaintive lamenta- tions or sighs, as departed shades were supposed to do ; and this was probably imitated by necromancers. By thus feigning that they con- versed with the dead, they imposed on the ignorant populace, and led them to suppose that they had supernatural powers. H Should not a people seeky etc. Is it not proper that a people should inquire of the God that is worshipped, in order to be directed in perplexing and embarrassing events ? Some have understood this to be a ques- tion of the idolatersy asking whether it was not right and proper for a people to seek counsel of those whom they worshipped as God. I understand it, however, as a question asked by the prophet, and as the language of strong and severe rebuke : “ You are seeking to idols, to the necromancers, and to the dead. But Jehovah is your God. And should not a people so signally favoured, a people under his peculiar care, apply to him, and seek his direction 1i For the living. On account of the affairs of the living. To ascertain what will be their lot, what is their duty, or what wdll occur to them. *iT To the dead. The necromancers pretended to have intercourse with the spirits of the dead. The prophet strongly exposes the absurdity of this. What could the dead know of this ? How could they declare the future events respecting the living ? Where was this authorized ? Men should seek God — the living God — and not pretend to hold consultation with the dead. 20. To the lawy etc. To the revelation wdiich God has given. This is a solemn call of the prophet to try everything by the revealed wdll of God. See ver. 16. ^ If they speak not. If the necromancers — those that pretended to have intercourse with the dead. ^ According to this icord. According to what God has revealed. By this standard all their pretended revelations were to be tried. By this standard all doctrines are still to be tried. U It is because. There has been a great variety of criticism upon this verse; but our translation ex- presses probably the true idea. The word rendered here “ because f asheVy commonly denotes “ which,’' but it seems here to be used in the sense of the Syriac X Dolathy or the Greek otl. No light. Margin, morning, Heb., nird shahhar. The word usually means the morning light; the mingled light and darkness of the aurora; day- break. It is an emblem of advancing knowledge, and perhaps also of prosperity or happiness after calamity, as the break of day succeeds the dark night. The meaning here may be, “if their teachings do not accord with the law and the testimony, it is proof that they are totally ignorant, wdthout even the txoilight of true knowledge ; that it is total darkness with them.” Or it may mean, “ if they do not speak according to this word, then no dawn will risey i. e. no prosperity will smile upon this people.'' — Gesenius. Lowth understands it of o6scw- rityy darkness : ‘‘If they speak not according to tliis word In which there is no obscuriii^." CHAPTEE VIII. 219 B. c. 738.] 21 And tliey sliall pass tlirougli it hardly bestead and hungry : and it shall come to pass, that, when they shall he hungry, they shall fret ’’ themselves, and curse * their king and their r Prov. 19. 3. s Rev. 16. 11. God, and look upward. 22 And they shall look unto the earth; and behold trouble and darkness, dimness of an- guish ; and they shall he driven to darkness. 21 And they shall pass through it oppressed and famished ; And it shall be that when they are hungry, and enraged at themselves, That they shall curse their king, and their God ; 22 And they shall look upward ; and to the earth shall they look, And lo ! trouble and darkness. Gloom, oppression, and deepened darkness. But there is no evidence that the word is ever used in this sense. Others suppose that the Arabic sense of the word is to be retained here — deception^ or magic. “ If they speak not according to this oracle in which there is no deception’* But the word is not used in this sense in the Hebrew. The meaning is probably this : “The law of God is the standard by which all professed communications from the invisible world are to be tested. If the necromancers deliver a doc- trine w’hich is not sustained by that, and not in accordance with the prophetic communications, it shows that they are in utter ignorance. There is not even the glimmering of the morning twilight ; all is total night and error and obscurity with them — and they are not to be followed.^" 21. And they shall pass. The people who have been consulting necromancers. This represents the condition of those who have sought for counsel and direction, and who have not found it. They shall be conscious of disappointment, and shall wmnder perplexed and alarmed through the land. Through it. Through the land. They shall wander in it from one place to another, seeking direction and relief. H Hardly bestead. Oppressed, borne down, agitated. The meaning is, that the people would wander about, oppressed by the calamities that were coming upon the nation, and unalleviated by all that soothsayers and necromancers could do. U And hungry. Eamished — as one effect of the great calamities that would afflict the nation. ^ They shall fret themselves. They shall be irritated at their own folly and \veakness, and shall aggravate their sufferings by self-re- proaches for having trusted to false gods. ®[[ Their Jang and their God. The Hebrew interpreters understand this of false gods which they had consulted, and in which they had trusted. But their, looJdng upward^ and the connexion, seem to imply that they would rather curse the t7'ue God — the “king and the God” of the Jewish people. They would be subjected to the proofs of his displeasure, and would vent their malice by reproaches and curses. If And looJi, upward. Eor relief. This denotes the condition of those in deep distress, instinc- tively casting their eyes to heaven for aid. Yet it is implied that they would do it with no right feeling, and that they would see there only the tokens of their Creator’s displeasure. 22. And they shall looJc unto the earth. They would look upward and find no relief, and then in despair cast their eyes to the earth to obtain help there. Yet equally in vain. The whole image is one of intense anguish brought on the nation for leaving the counsel of the true God. Ai.nd behold^ Sec note, ch. v. 30. % Trouble. Anguish, 220 ISAIAH. [b. c. 73a oppression, tzara^ from tzur^ to oppress, to straiten, to afflict. This is a remarkable instance of the prophet Isaiah’s manner — of a rapid, impetuous, and bold style of utterance. He accumulates images ; piles words on each other ; and deepens the anxiety by each addi- tional word, until we almost feel that we are enveloped by the gloom, and see objects of terror and alarm on every side. H Dimness of anguish. These words should be kept separate in the translation — npjii? meuph^ tziika^ darkness^ oppression — accumulated epithets to heighten the gloom and terror of the scene. ^ A7id they shall be driven to darkness. Heb., rn:n a darkness that is driven^ or that is urged upon itself ; that becomes condensed, accumulated, until it becomes terrible and frightful. The idea is that of a driving tempest, or an involving obscurity, menuddih^ from 7i&dhd^ to push, thrust, impel, urge on, as a driving storm.) The prophet has thus accumulated every possible idea of gloom and obscurity ; and probably there is not anywhere a more graphic description of gathering dark- ness and trouble, and of the consternation of those involved in it, than this. So fearful and terrific are the judgments of God, when he comes forth to punish men ! AKALTSIS OF CHAPTER IX. This chapter is a continuation of the prophecy begun in ch. vii. and con- tinued in ch. viii. It is composed of mingled threats and promises. Its characteristic may be said to be rays of light thrown into the midst of shades. It promises comfort and deliverance, while at the same time it denounces the sins of the nation, and assures the nation that the anger of the Lord is not turned away. The previous chapter had closed by describing a time of general calamity and darkness. This begins ^vers. 1 — 4) by showing that the calamity would not be so great as in former tunes. It would be mitigated. There would be light — particularly in the dark regions of Zebulun and HaphtaU — the pro\Tnces lying most exposed to the Syrian invasion. This light or deliverance was connected with the birth of the promised child, (vers. 6, 7;) and the mention of this leads the prophet into a magnificent descrip- tion of his names, character, and reign. The prophet then returns to the threatened destruction of Israel, and denounces the Divine judgment against it. By the Syrians and the Philistines it would be invaded and destroyed, vers. 8 — 12. The ejfects of this, in cutting off their sources of strength, and producing general dismay and ruin, are described in the remainder of the chapter, vers. 13 — 21. The chapter therefore would impart consolation to the inhabitants of Judah, and is designed to confirm the promise that it should be safe from the threatened invasion. Comp. ch. viii. 1 — 4. 1. Nevei'theless. Notwithstanding what is said in the previous chapter of the calamities that are coming upon Israel. Hengstenberg renders this whole verse, “ For darkness shall not be upon the land upon which there is distress : as the former time has dishonoured the land of Zebulun and the land of Naphtali ; so shall the time come to honour it, the region on the border of the sea, by the side of the Jordan, Galilee of the Gentiles.” *ir The dbmiess. The Hebrew word here denotes obscurity, or darkness ; and is here used, as the word darkness often is in the Scriptures, to denote calamity or affliction. The dimness or calamity here referred to is that which is threatened, ch. viii. 21, 22. H Shall not be such. It shall not be unbroken dark- ness, and unalleviated calamity; but it shall be interrupted by the B.c. 738.1 CHAPTER IX. 221 CHAPTER IX. INTEYERTHELESS, the dim- ness shall not he sucli as ?vas in Eer vexation, when at the hrst he lightly afflicted the land of Zehulun and the land of Xaphtali, and afterward did more grievously afflict her hy the way of the sea, heyond J ordan, in Galilee ' of the nations. 1 or, populous. 1 For the dimness shall not be Such as was its oppression in the former time, When he debased The land of Zebulun, and the land of Naphtali : — But in the latter time he 'will make it glorious. The way of the sea, beyond Jordan, Galilee of the nations. rising of the great light that shall shine on the dark land of Zebulun and Naphtali. ^ In her vexation. The word '‘'‘her'' refers to the whole land of Palestine, to the afflictions that came upon the whole region. The word vexation means oppression, calamity, or being straitened or pressed. II When at the first. In the former time, on a former occasion. H He lightly afflicted. The word here used (bpn) means properly to be or make light, or small; and in Hiphil^ the form 'which occurs here, it often means to esteem lightly, to despise, to hold in contempt, 2 Sam. xix. 44 ; Ezek. xxii. 7. It probably has that sense here, as the design of the prophet is evidently to speak not of a light affliction in the former time, but of a grievous, heavy cala- mity — a calamity -which would be well denoted by the expression, “he made them vile; he exposed them to contempt and derision.’* The time to which reference is made here Avas probably the invasion of the land by Tiglath-pileser, 2 Kings xv. 29 ; 1 Chron. v. 26. In that invasion, the parts of Zebulun and Naphtali were particularly afflicted. “Tiglath-pileser took Ijon — and Gilead, and Galilee, and all the land of Naphtali, and carried them captwe to Assyria,” 2 Kings XV. 29. This region had als6 been invaded by Benhadad tAvo hun- dred years before the time of Isaiah, 1 Kings xv. 20; and there might have been a reference to these various invasions to Avhich this northern part of the land of Palestine had been subjected. II The land ofi Zehulun. The region occupied by the tribe of Zebulun. This tribe Avas located between the sea of Tiberias, or the lake Gennesareth, and the Mediterranean. It extended entirely across from the one to the other ; and as it was thus favoured with a somewhat extended sea-coast, the people were more given to commerce than the other tribes, and hence mingled more Avith surrounding nations. H And the land of Naphtali. The region which Avas occupied by this tribe was directly north of Zebulun and of the sea of Galilee, having that sea and the tribe of Zebulun on the south and south-east, Asher on the west, and a part of the tribe of Manasseh on the east. H And afterward. That is, in subsequent times — meaning times that were to come after the prophecy here delivered. The previous part of the verse refers to the calamities that had come upon that region in former times. The expression here refers to Avfflat was seen by the prophet as yet to occur. H Did more grievously afflict. This verb lias very various significations. It properly means to he heavy, to he grievous, to lie ox fall heavy on any one, to he dull, obstinate; also, to he honoured, respected — i. e. of weight or influence in society. It means in Hiphil, the form which is used here, to make heavy or grievous ^ 1 Kings xii. 10 j 222 ISAIAH. [b. c. 738. Isa. xlvii. 6; to oppress^ Neh. v. 15; and it also means to cause to he honoured^ or distinguished^ to favour, — Gesenius, The connexion re- quires that it should have this sense here; and the passage means, that the land which he had made vile in former times, or had sufferjed to be despised, he had purposed to honour^ or to render illustrious by the great light that should rise on it. So Lowth, Rosenmuller, and Gesenius translate it. See a similar use of the word in Jer. xxx. 19 ; 2 Chron. xxv. 19 ; 1 Sam. ii. 30. IT By the way of the sea. The sea of Galilee, or Gennesareth. All this region was in the vicinity of that sea. The word way here — dereJ^ — means towards^ or in the vicinity of. The extensive dark region lying in the vicinity of that sea. Both those tribes bordered on the sea of Tiberias, or had that as a part of their boundary. ^ Beyond Jordan, This expression means in the vicinity of Jordan — the land by the side of the Jordan, or perhaps that large region through which the upper part of the Jordan passed. It does not mean strictly on the east of J ordan, but rather the northern portion of the land. It is such lan- guage as a man would use who was describing the upper and imper- fectly known regions of the country — the dark, uncivilized region through which the upper part of Jordan flowed ; and the word here rendered beyond^ means side — by the side of the Jordan. *il Galilee of the nations. This was sometimes called Upper Galilee, It was called “ Galilee of the nations,” or of the Gentiles^ because it was surrounded by them, and because the heathen were extensively intermingled with the Jews. In this region Solomon had given to Hiram, king of Tyre, twenty cities, 1 Kings ix. 2. Adjacent to this region were the countries of Phoenicia, Tyre, and Sidon ; and the people would naturally mingle much with them in commerce. The country abounded with hills and caverns, and consequently it was never possible completely to dislodge from the fastnesses the former inhabitants of the land. Strabo enumerates, among the inhabitants of Galilee, Arabians and Phoenicians. The inhabitants of thi^ country are represented as having been bold and courageous, but as seditious, and prone to insolence and rebellion. If it be asked here in what way this land had been made contemptible, or why it was regarded as an object of contempt, we may reply, (1.) The district in which these tAvo tribes dwelt constituted the border -land towards the heathen nations. (2.) The Galileans not only dwelt in the vicinity of the heathen, but a large number of them had actually remained in the country, and it had been found impossible to expel them from it, Judg. i. 30 — 35. (3.) The Phoenicians, with whom they held commercial intercourse, and with Avhom they dwelt intermingled, were among the most corrupt of the heathen nations. To this may be added, (4.) They were far from Jerusalem, and consequently the influence of religion may be sup- posed to have been less felt among them than among the other Joavs. T"he true religion AA^as in a great measure lost upon them, and ignorance and superstition took its place. Hence, in the New Testament, they are spoken of as almost proverbially rude and ignorant. 2. The people that walked in darkness. The inhabitants of the region of Galilee. They were represented as Avalking in darkness, because they Avere far from the capital, and from the temple ; they had feAV religious privileges ; they Avere intermingled Avith the heathen, and were comparatively rude and uncultivated in their manners and in their language. Allusion to this is several times made in the Ncav Testament. John i. 46 ; “ Can any good thing come out of Nazareth r” CHAPTER IX. 223 B. c. 738.] 2 The people “ that walked in darkness haye seen a great light : u Matt. 4. 15, l6. they that dwell in the land of the shadow of death, upon them hath the light shined. 2 The people that walked in darkness Have seen a great hght ; They that dwelled in the land where death cast his shadow, Upon them hath the light da'svned. vii. 52: “Search and look, for out of Galilee ariseth no prophet.’* Matt. xxvi. 69 ; Mark xiv. 70. The w^ord “ walked” here is synony- mous wuth lived^ and denotes that thick darkness brooded over the country, so that they lived^ or walked, amidst it. II Have seen a great light. Light is not onh" an emblem of knowledge in the Scriptures, but of joy, rejoicing, and deliverance. It stands opposed to moral darkness, and to times of judgment and calamity. What is the par- ticular reference here, is not agreed by expositors. The immediate connexion seems to require us to understand it of deliverance from the calamities that were impending over the nation then. They would be afflicted, but they would be delivered. The tribes of Israel would be carried captive away ; and Judah would also be removed. This calamity would particularly affect the ten tribes of Israel — the northern part of the land — the regions of Galilee— /or those tribes would he car- ried away not to return. Yet this region also would be favoured with a peculiarly striking manifestation of light. I see no reason to doubt that the language of the prophet here is adapted to extend into that future period when the Messiah should come to that dark region, and become both its Light and^ts Deliverer. Isaiah may have referred to the immediate deliverance of the nation from impending calamities, but there is a fulness and richness of the language that seems to be applicable only to the Messiah. So it is evidently understood in Matt. iv. 13 — 16. ^ They that dwell. The same people are referred to here as in the former member of the verse. II In the land of the shadow of death. This is a most beautiful expression, and is peculiar to the Hebrew poets. The word tzalmaveth is exceedingly poetical. The idea is that of deaths as a dark substance or being, casting a long and chilly shade over the land — standing between the land and the light — and thus becoming the image of ignorance, misery, and calamity. It is often used in the Scriptures to describe those regions that were lying as it were in the penumbra of this gloomy object, and exposed to all the chills and sorrows of this melancholy darkness. Death, by the Hebrews, was especially represented as extending his long and baleful shadow over the regions of departed spirits. Job xxxviii. 17 : Have the gates of death been opened to thee ? Hast thou seen the gates of the shadow of death ? Job X. 21 : Before I go — I shall not return — To the land of darkness And of the shadow of death. It is thus an image of chills, and gloom, and night — of anything that resembles the still and mournful regions of the dead. The Chaldee renders these two verses thus: “ In a former time Zebulun and Xaphtali emigrated; and those who remained after them a strong 224 ISAIAH. [b. c. 738. 3 Thou hast multiplied the nation, and ^ not increased the joy : they joy before thee accord- 1 or, to him. ing to the joy in harvest, and as men rejoice when they divide the spoil. 3 Thou hast multiplied the nation, Thou hast augmented their joy ; They rejoice before thee, as with the joy of harvest. As they rejoice who divide the spoil. king shall carry into captivity, because they did not remember the powder which was shown in the Red Sea, and the miracles which were done in Jordan, and the wars of the people of the cities. The people of the house of Israel who walked in Egypt as in the midst of shades came out, that they might see a great light.*" 3. Thou hast midtiplied the nation. Thou hast rendefed the nation strong, powerful, mighty. Several interpreters, as Calvin, Vitringa, and Le Clerc, suppose that the prophet, here and in the two following verses, speaks in the first instance of the prosperity near at hand, and of the rapid increase of the Israelites after the return from the Babylonish exile, in which the inhabitants of Galilee must have par- ticipated, as may be inferred from the accounts of Josephus respecting the great population of that province in his time. See Jewish Wars, b. i. ch. 20, § 3. Vitringa also directs our attention to the fact that the Jewish people, after the exile, not only filled Judea, but spread them- selves into Egypt, Syria, Mesopotamia, Asia Minor, Greece, and Italy. But there seems to be no necessity for referring it to such an increase of the inhabitants. It may refer to the great increase of the Messiah’s kingdom, or of the kingdom which he woyld set up, and whose com- mencement would be in Galilee. See Hengstenberg, Christol. vol. i. p. 354. II And not increased the joy. The Masorites here read in the margin Sb to it, instead of not. Eleven MSS., two of them ancient, have this reading. This reading is followed by the Chaldee Para- phrase, the Syriac, and the Arabic. The LXX. seem also to have so understood it. So also it is in the margin, and so the connexion demands ; and it is unquestionably the correct reading. It would then read, “ thou hast increased for it [the nation] the joy.” Heng- stenberg, however, suggests that the phrase may mean, “ whose joy thou didst not before enlarge,” that is, upon whom thou hast before inflicted heavy sufferings. But this is harsh, and I see no reason to doubt that an error may have crept into the text. H They joy before thee according to the joy in harvest. This is a beautiful figure; and is found frequently in ancient writings. The harvest was a time of exultation and joy, and was commonly gathered amid songs and re- joicings, and concluded with a festival. The phrase “ before thee ” refers to the fact that the first-fruits of the harvest among the Hebrews were presented with thanksgivings before God in the temple. Dent, xii. 7 ; xiv. 22 — 26. H And as men rejoice, etc. This is also an ex- pression of great joy and rejoicing. Such an occasion, at the close of a battle, when great spoil or plunder had been taken, Avould be one of great rejoicing. See Judg. v. 30; 1 Sam. xxx. 16 ; 2 Chron. xx. 25—28. 4. For thou hast broken. This verse, and the following, show the way in which the occasion of the joy had been furnished. The ex- pression “thou hast” does not necessarily refer to the past, but is a form of expression derived from the nature of the prophetic visions. CHAPTER IX. 225 B. c. 738.] 4 For ^ thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day ^ of Midian. 1 or, when thou breakest. z J udg. 7 . 2 1 , etc. 5 For ' every battle of the warrior is with confused noise, and garments rolled in blood; ^but this shall be with burning and ^fuel of fire. 2 or twhen the whole. 3 or, and it was. 4 meat. 4 For the yoke that burdened him, The staff on his shoulder, The rod of him that oppressed him, Thou hast broken in pieces. As in the day of Midian. 5 For the greaves of those defended with greaves Are with a tumultuous noise ; And the garment [of the warrior] is rolled in blood ! They shall be for burning, And the food of fire. where that is described as past which is seen to pass before the eyes of the prophet. See Introduction, § 7. ^ The yoke. This word is often used to denote oppression or tyranny^ Lev. xxvi. 13 ; Deut. xxviii. 48 — where oppression is described as “ an iron yoke.” Comp. 1 Kings xii. 4; Isa. xlvii. 6; Iviii. 6. 11 The staff of his shoulder. The -word rendered staff here may mean a bough, a branch, a staff, stick, or rod. Gesenius supposes that the expression here means the rod by which punishment is inflicted, and that the phrase “ rod of, or for the shoulder,” denotes oppression and servitude, Rosenmiiller thinks that it refers rather to the custom among the ancients of placing a piece of wood not unlike a yoke on the necks and shoulders of slaves, as a mark of servitude. Hengstenberg understands it, “ the staff which strikes the neck or back.” U The rod of his oppressor. This doubtless refers to the chastisement Avhich was inflicted on those in bondage, and is a phrase denoting oppression and servitude. The word “his” here refers to Israel, II As in the day of Midian, This refers to the deliverance that was accomplished under Gideon against the Midianites. See Judg. vii., viii. That deliverance was a re- markable interposition of God. It was accomplished not by human strength; but Avas a signal manifestation of the power of God in delivering the nation from the long oppression of the Midianites. So the prophet says here that the deliverance will be as signal a proof of the presence and power of God as it was in that day. Herder (Heb. Poetry, \o\, ii. p. 296) says, “At that period, in the north part of the country, a great deliverance was wrought. Then in the obscure forests of Naphtali and Zebulun the light of freedom Avent forth over all the land. So now, also, in this northern press of nations, in the Avay along the sea of Galilee, where now the hostile Syrians are exercising their oppressions, the light of freedom is going forth, and there shall be joy and jubilee, like that of the song of Deborah.” 5. For every battle of the warrior. The expression used here has caused great difficulty, from the fact that it occurs noAvhere else in the Scriptures. The AAmrd (jto) stbn^ rendered here battle^ is sup- posed to mean rather greaves^ or the armour of the Avarrior which coA'ered the feet and the legs. It Avould be literally translated, “every greave of those armed Avith greaA^es.” — Gesenius, The Chaldee renders it, “for every gift of theirs is for evil.” The Syriac, “for every tumult [of battle] is heard with terror.” Hengstenberg renders it, 226 ISAIAH. [b.c. 738. “ for all war-shoes put on at the noise of battle, all garments dipped in blood shall be burnt, shall be the food of fire.’’ The idea, accord- ing to him, is, that the great future redemption will be like the de- liverance under Gideon; “ because, far from being accomplished by force of arms, with it all contention and war shall cease.” Gesenius regards the figurative expression as a general designation of that peace which shall never end. All the armour used in war shall then be burnt, as being of no further use. 11 Is with confused noise. The word used here — '©yn raash — denotes properly a shaking — as of a spear ; a concussion, tumult, noise — as of a battle. Here it is sup- posed to refer to the noise which the armour of the soldiers made — particularly to the noise made by the greaves or war-shoes worn on the feet and legs. Those greaves were fitted up, it is said, by numerous large iron hooks, or clasps, and were fastened sometimes with large nails. Comp. Joseph. Jewish Wars, b. vi. ch. 1, § 8. And garments. This word here refers doubtless to the soldier’s cloak or blanket. Boiled in blood. This is a description of the usual effect of war. The image of war is that of a clangour made by the armour of soldiers, and by garments that have been dipped in human blood. It is a most revolting but just image. *11 But this shall be. In regard to this threatened invasion and danger, this shall be the result. The meaning is this. The prophet sees the image of war and of threatened invasion. He hears the clangour of their greaves — the sound of their march ; and he sees the usual emblem of battle — bloody garments. But he says here that this invasion shall not be successful. There was no occasion of alarm. The very armour of tlie warrior should be burned up. The enemy should be defeated — and their greaves, and their bloody garments, should be consumed. H With burning. For burning — that is, it shall be consumed. And/weZ of fire. Heb., food of fire. This is a strong, emphatic expression — “ it shall be to be burned — the food of fire.” It denotes the certainty that they would be vanquished; that the invading foe would not be successful ; and that his very armoury and garments would be stripped off and burned. To understand this, it is necessary to remark, that in ancient times it was customary to strip the dead which w'ere slain in a van- quished army, and to collect their armour, their chariots, etc., and consume them.' The more valued spoils of battle were reserved as the prey of the victors, or to be suspended in temples consecrated to the gods. See Psa. xlvi. 9, 10 : Ho maketh wars to cease unto the end of the earth ; He breaketh the bow; And cutteth the spear in sunder ; He burneth the chariot in the fire. Ezekiel has carried out this description more at length : And the hihabitants of the cities of Israel shall go forth And shall set on fire and burn the weapons, Both the sliields and the bucklers, The bows and the arrows, And the clubs and the lances. — ch. xxxix. 9. Zechariah has a similar figure as descriptive of tlie time of the Messiah : Rejoice greatly, 0 daughter of Zion; Shout, 0 daughter of Jerusalem ; Behold thy kmg cometh unto thee. * * * * * B. c. 738. CHAPTER IX. 227 6 For unto us a child is horn, unto y us a son is giyen, and the government ^ shall be upon his shoulder; and his name shall y Luke 2. 11. 2 Matt. 28. 18. 6 For unto us a child is born ; Unto us a son is given ; And the government shall be And his name shall be called The mighty God, the Father be called Wonderful, Counsellor, The mighty God, The ever- lasting Father, The Prince of Peace. ^ a Heb. 1. 8. b Eph. 2. 14. upon his shoulder ; Wonderful, Counsellor; of Eternity, the Prince of Peace. And I wiU cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, etc. — ch. ix. 9, 10. This custom prevailed among several nations. Thus Yirgil ; — — scutorumque incendi victor acervos. — JEniad^ vii. 562. There can be no doubt, I think, that the prophet here has his eye on the victories of the Messiah, and that he means to say, that in those victories all armour would be for fuel of fire ; that is, that they would be achieved without hostile arms. Applied to the Messiah, it means either that his victories would be complete, or that in his victories all necessity of such armour would cease. According to this, the passage teaches that peace should be introduced by him without a conflict, and thus harmonizes with the numerous parallel passages in which peace is represented as a characteristic mark of the times of the Messiah, when contention, war, and destruction shall cease. See ch. xi. 6, 7. 6. For. This is given as a reason of the victories that were pre- dicted in the previous verses. That it has reference to the Messiah has been almost universally conceded ; and indeed it does not seem possible to doubt it. The eye of the prophet seems to have been fixed on this great and glorious event — as attracting all his attention. The scenes of coming times, like o. panorama^ or picture^ passed before him. Most of the picture seems to have been that of battles, con- flicts, sieges, dimness, and thick darkness. But in one portion of the passing scene there was light. It was the light that he saw rising in the distant and darkened Galilee. He saw the joy of the people ; the armour of war laid aside ; the image of peace succeeding ; the light expanding and becoming more intense as the darkness retired, until he sarv in this region the Prince of Peace — the Sun of Righteousness itself. The eye of the prophet gazed intently on that scene, and was fixed on that portion of the picture : he sees the Messiah in his office, and describes him as already come, and as born unto the nation. 5F Unto us. For our benefit. The prophet saw in vision the darkness and gloom of the nation, and saw also the Son that would be born to remove that darkness, and to enlighten the world. ^ A child. nV. This word usually denotes a lad, a boy, a youth. It is commonly applied to one in early life ; but no particular stress is to be laid on the word. The vision of the prophet is, that the long-expected Messiah is born, and is seen growing up amidst the surrounding darkness of the north of Palestine, ver. 1. Js bo7m. Not that he was born when the prophet spake. But in prophetic vision, as the events of the future passed before his mind, he saw 228 ISAIAH. [r. c. 738. that promised Son, and the eye was fixed intently on him. See tlio Intro. § 7, and note, ch, i. 1. % A son. ben. This word does not differ materially from the word translated child. In the future scenes, as they passed before the mind of the prophet, he saw the child, the son that Avas to be born, and described him as he appeared to his view — as a child. Fixing the eye on him, he proceeds at once to designate his character by stating the appropriate names -which he would bear. H Is given. The Messiah is often represented as liaAdng been given^ or sent; or as the rich gift of God. Note, Acts iv. 12 ; John hi. 16; Eph. i. 22; John xAdi. 4. The Messiah was pre-emi- nently the gift of the God of love. Man had no claim on him, and God voluntarily gave his Son to be a sacrifice for the sins of tlie Avorld. IT And the government shall be xipon his shoulder. The sense of this passage is, that he shall mile^ or that the gOA^ernment shall be vested in him. Various interpretations have, hoAvever, been given of the phrase “ upon his shoulder.” Some have supposed that it means simply he shall sustain the gOA^ernment, as the shoulder is that by Avhich we uphold anything. Pliny and Cicero thus use the phrase. See Rosenmuller. Others, that it means that he should wear the royal purple from a child. — Grotius. Lowth supposes that it refers to the ensign of government — the sceptre, the sword, the keys, or the like, that Avere borne upon the shoulder, or suspended from it. See note on ch. xxii. 22. It is evident from this latter place, that some ensign of office was usually borne upon the shoulder. The sense is, that he should be a king, and under this character the Messiah is often predicted. ^ Axid his name shall be called. That is, his attributes shall be such as to make all these appellations appropriate descrip- tions of his poAver and work. To be called^ and to in the HebreAV, often mean the same thing. The Avord may possibly mean, Jehoa'AH shall call him ; 6r it may be regarded as taken impersonally. Such a use of a verb is not uncommon in Isaiah. “ One calls him^* is, according to the usage in Isaiah, as much as to say, he Avill justly bear this name, or simply, he A\dll be. ^ Wonderful. This word is derived from the verb to separate, to distinguish, or to make great. It is applied usually to anything that is great or Avonderful — as a miracle, Exod. xv. 2 ; Lam. i. 9 ; Dan. xii. 6. It is applied here to denote the unusual and remarkable assemblage of qualities that distinguished the Messiah. Those are specified more par- ticularly in the other part of the Averse — such an assemblage of quali- ties as to make proper the names Mighty God, etc. “The proper idea of the word,” says Ilengstenberg, “is miraculous. It imports that the personage here referred to, in his being and in his Avorks, will be exalted above the ordinary course of nature, and that his whole manifestation will be a mirjicle.” Yet it seems to me, that the proper idea of the word is not that of miraculous. It is rather that which is separated from the ordinary course of events, and Avhich is fitted to excite amazement, Avonder, and admiration, Avhether it bo miraculous or not. This Avill be apparent if the following places are examined Avhere the AA'ord occurs in various forms. It is rendered marvellous^ Psa. cxAdii. 23 ; cxxxix. 14 ; xcAuii. 1; Job v. 9; — wonder- filly 2 Sam. i. 26; Psa. cxxxix. 14; Prov. xxx. 18; Job xlii. 3; Psa. Ixxii. 18 ; Ixxxao. 10 ; — hidden^ Deut. xxx. 11 ; — things too highy Psa. cxxxi. 1; — miracleSy Judg. vi. 13; Exod. xv. 11 ; Psa. Ixxvii. 14; IxxxAdii. 10; Ixxxix. 5, (the word is translated toonders in the sense CHAPTER IX. 229 B. c. 738.] of miracles in several places ;) — and hard^ Deut. xvii. 8 ; Jer. xxxii. 17. Erom these passages it is clear that it may denote that which is miraculous, but that this idea is not necessarily connected with it. Anything which is fitted to excite Avonder and amazement from any cause, AAuil correspond wdth the sense of the HebreAv word. It is a word which expresses Avith surprising accuracy everything in relation to the Redeemer. Eor the Messiah Avas wonderful in all things. It Avas wonderful love by Avhich God gave him, and by which he came ; ^;he manner of his birth was wonderful; his humility, his self-denial, nis sorroAVS Avere wonderful ; his mighty works Avere wonderful ; his dying agonies Avere wonderful; and his resurrection, his ascension, Avere all fitted to excite admiration and wonder. Counsellor, This Avord has been sometimes joined Avith “ Avonderful,"’ as if designed to qualify it thus — loonderfid counsellor. But it expresses a distinct attribute or quality. The name counsellor here denotes one of honourable rank ; one who is fitted to stand near princes and kings as their adviser. It is expressh^e of great wisdom, and of qualifica- tions to guide and direct the human race. The LXX. translate this phrase, “ The angel of the mighty counsel.” The Chaldee, “ The God of Avonderful counsel.” U The mighty God. Syriac, “The mighty God of ages.” This is one, and but one out of many, of the instances in which the name God is applied to the Messiah. Comp. John i. 1 ; Rom. ix. 5 ; 1 John v. 20 ; John xx. 28 ; 1 Tim. iii. 16 ; Heb. i. 8. The name “mighty God” is unquestionably attributed to the true God in ch. x. 21. Much controversy has arisen in relation to this expression; and attempts liaA^e been made to show that the word translated God may refer to a hero, a king, a conqueror. Thus Gesenius renders it “mighty hero;” and supposes that the name “ God” is here used in accordance with the custom of the Orientals, Avho ascribe Divine attributes to kings. In like manner Pliischke (see Hengstenberg) says, “In my opinion this name is altogether symbolical. The Messiah shall be called strength of God, or strong God, divine hero, in order by this name to remind the people of the strength of God.” But after all such controversy, it still remains certain that the natural and obvious meaning of the expression is to denote a Divine nature. So it was OAldently understood by the ancient versions ; and the fact that the name God is so often applied to Christ in the New Testament, proves that it is to be understood in its natural and obvious signification. ^ The everlasting Father. The Chaldee renders this expression, “the man abiding for ever.” The Vulgate, “the Eather of the future age.” LoAVth, “the Eather of the everlasting age.” Literally, it is the Eather of eternity — The AVord rendered everlasting properly denotes eternity^ and is used to express for ever. See Psa. ix. 6, 19; xix. 10. It is often used in connexion with — thus ti'fg for ever and ever, Psa. X. 16; xxi. 5; xlv. 7. The IlebreAvs used the term father in a great A^ariety of senses — as a literal father, a grandfather, an ancestor, a ruler, an instructor. The phrase may either mean the same as tlie Eternal Eather — and the sense Avill be, that the Messiah Avill not, jis must be the case Avith an earthly king, hoAvever excellent, leave his people destitute after a short reign, but Avill rule over them and bless them for ever, (Hengstenberg;) or it maybe used in accordance Avith a custom usual in Hebrew and in Arabic, where he Avho possesses a thing is called the father of it. Thus the father of strength means. 230 ISAIAH. iB.c. 738, strong ; the father of knowledge, intelligent ; the father of glory, glori- ous ; the father of goodness, good ; the father of peace, peaceful. Ac- cording to this, the meaning of the phrase, the Father of eternity, is properly eternal. The application of the word here is derived from this usage. The term Father is not applied to the Messiah here with any reference to the distinction in the Divine nature ; for that word is uniformly, in the Scriptures, applied to first, not to the second person of the Trinity. But it is used in reference to duration as a Hebraism involving high poetic beauty. He is not merely repre- sented as everlasting, but he is introduced, by a strong figure, as even the Father of eternity; as if even everlasting duration owed itself to his paternity. There could not be a more emphatic declaration of strict and proper eternity. It may be added, that this attribute is often applied to the Messiah in the New Testament : John viii. 58 ; Col. i. 17 ; Rev. i. 11, 17, 18 ; Heb. i. 10, 11 ; John i. 1, 2. ^ The Printe of Peace. This is a Hebrew mode of expression denoting that he would be a peaceful prince. The tendency of his administration would be to restore and perpetuate peace. This expression is used to distinguish him from the mass of kings and princes who have de- lighted in conquest and blood. In contradistinction from all these, the Messiah would seek to promote universal concord, and the ten- dency of his reign would be to put an end to wars, and to restore harmony and order to the nations. See the tendency of his reign still further described in ch. xi. 6 — 9 ; note, ch. ii. 4. See also Mic. v. 4; Hos. ii. 18. It is not necessary to insist on the coincidence of this description with the uniform character and instructions of the Lord Jesus. In this respect, he disappointed all the hopes of the Jewish nation, who, in spite of the plain prophecies respecting his peaceful character, expected a magnificent prince and a conquerori The ex- pressions used here imply that he would be more than human. It is impossible to believe that these appellations would be given under the spirit of inspiration to a mere man. They express a higher nature ; and they coincide with the account in the New Testament through- out, that he would be Divine. It is true, indeed, that expressions of a pompous and high-sounding character were commonly assumed by Oriental princes. The following is a single instance of their arro- gance, ostentation, and pride : “ Chosroes, king of kings, lord of lords, ruler of the nations, prince of peace, saviour of men ; among the gods, a man good and eternal, but among men, a god most illustrious, glorious, a conqueror rising with the sun, and giving vision at night.’* — Theoph. Simocatta Chron. iv. 8, quoted by Gresenius. But it can- not be pretended that the spirit of inspiration would use titles in a manner so unmeaning and so pompous as this. Besides, it was one great object of the prophets to vindicate the name and character of the true God, and to show that all such appellations belonged to him alone. However such appellations might be used by surrounding nations, and given to kings and princes by the heathen, yet in the Scriptures they are not given to earthly mionarchs. That this passage refers to the Messiah has been generally conceded, except b)’’ the Jews, and by a few later critics. Jarchi and Kimchi maintain that it refers to Hezekiah. They have been driven to this by the use which Christians have made of the passage against the Jews. But the absurdity of this interpretation has been shown in the notes on ch. vii. 14. The ancient Jews incontestably referred it to the Messiah. Thus the Targuni of Jonathan renders it, “ His name shall be called CHAPTER IX. 231 E.c. 738.] 7 Of the increase of his go- vernment and peace there shall he no end, npon the throne of David, and npon his kingdom, c Dan. 2. 44. ; 1 Cor. 15. 25. to order it, and to establish it with judgment and with justice, from henceforth even for ever. The zeal of the Lord of hosts will perform this. 7 Of the increase of his government, and of Ms peace there shall be no end; Upon the throne of David, and npon Ms kingdom ; To fix it, and to establish, it With judgment and justice from this time and for ever : The zeal of Jehovah of hosts will do tMs. God of wonderful counsel, man abiding for ever, the Messiah — — whose peace shall be multiplied upon us in his days." Thus Rabbi Jose, of Galilee, says, “ The name of the Messiah is Shalom^ as it is said in Isa.ix. 6, ‘Father of Eternity, Prince of Pea6e.’ " Ben Sira (fol. 40, of the Amsterdam edition, 1679) numbers among the eight names of the Messiah those also taken from this passage, Wonderful, Counsellor, Mighty God, Prince of Peace. The latter Jews, however, have rejected this interpretation, because the Messiah is here described as God. 7. Of the increase^ Qtc, The word rendered here — rulpp — means properly his government as a prince — his principality ; and is a continuation of the idea in the previous verse — “the Prince of Peace." It means that his reign as a prince of peace, in extending and promoting peace, shall be unlimited. IT And peace. This does not signify in the original, as our translation would seem to, that there should be no end to the increase of his peace ; but that there should be no limit to peace — that is, that his reign should be one of unlimited peace. The whole is a description of a prosperous, wide- extended, ever-growing and unlimited empire of peace. IT No end. The word here used (Yi?.) may refer either to space or time. The connexion, however, seems to confine it to time^ and to mean simply that over his wide-extended and peaceful principality he should reign for ever. ^ Upon the throne of David. See note. Acts ii. 30. This was in accordance with the promise made to David, 1 Kings viii. 25 ; 2 Sam. vii. 12, 13; Psa. cxxxii. 11. This promise was understood as referring to the Messiah. The primary idea is, that he should be descended in the line of David; and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family, Luke ii. 4. When it is said that he would sit upon the throne of David, it is not to be taken literally. The peculiarity of the reign of David was, that he reigned over the people of God. Lie was chosen for this purpose from humble life; was declared in his administration to be a man after God’s own heart; and his long and prosperous reign was a reign over the people of God. To sit upon the throne of David, therefore, means to reign over the people of God ; and in this sense the Messiah sat on his throne. There is also a similarity in the two administrations, in the fact that the Messiah was taken from humble life, and that his reign will be far-extended and pros- perous. But the main idea of resemblance is, that the reign of each extended over the people of God. ^ And upon his kingdom. That is, over the kingdom of the people of God. It does not mean particu- larly the Jews, but all those over whom the Divine administration should be set up. ^ To order it. To raise up, or confirm it. The 232 ISAIAH. [b. c. 738, 8 IT The Lord sent a word into I Jacob, and it hath lighted upon I Israel. Vision VI. Samakia.— Ch. ix. 8—21, x. 1—4. Israel^ considered as distinct from Judah^ is threatened with punishment on account of various vices. 8 The Lord sent an oracle into Jacob ; And it hath lighted upon Israel. w'ord also is sometimes used to denote to found a kingdom. Here it means to confirm it^ to cause it to stand. If And to establish it. To place it on a firm foundation; to make it firm. If With judgment ^ etc. That is, under an administration that shall be just and right. Most kingdoms have been those of blood, and have been established by iniquity, and by the unjust overthrow of others. But the administra- tion of the Messiah shall be established in righteousness, and shall be destined to extend and perpetuate justice and righteousness for ever. ^ From henceforth. That is, from the time which was the period of the prophet’s vision — when he saw in vision the Messiah rising in the dark parts of Galilee. Notes, vers. 1,2. If The zeal. The word here used denotes ardour^ intense desire in accomplishing an object ; and means that the establishment of this kingdom was an object of intense and ardent desire on the part of Jehovah. It is also implied that nothing else than that zeal of Jehovah could do it. We may remark here, (1.) That if Jehovah feels so intense a desire for this, then the subjects of the Messiah’s reign should also feel this. (2.) If Jehovah feels this zeal, and if he will certainly accomplish this, then Christians should be encouraged in their efforts to spread the gospel. His purpose to do this is their only encouragement — and a sufficient encouragement — to excite their zeal in this great and glorious work. 8. The Lord sent. Not Jehovah here, but Adonai. It is apparent that this verse is the commencement of a new prophecy that is not connected with that which precedes it. The strain of the preceding prophecy had respect to Judah; this is confined solely to Israel, or Ephraim. Here the division of the chapter should have been made, and should not have been again interrupted till the 4th verse of ch. x., where the prophecy closes. The prophecy is divided into^owr parts, and each part is designed to threaten a distinct judgment on some particular, prominent vice. I. Crime. Their pride and ostentation, vers. 8, 9. Punishment. The land would be invaded by the Syrians and the Philistines, vers. 11, 12. II. Crime. They had apostatized from God, and the leaders had caused them to err, vers. 13, 16. Punishment. Jehovah would cut off the chief men of the nation, vers. 14, 15, 17. III. Crime. Prevalent wickedness in the nation, ver. 18. Punishment. The anger of Jehovah, consternation, anarchy, discord, and want, vers. 19 — 21. lY. Crime. Prevalent injustice, ch. x. 1, 2. Punishment. Poreign invasion, and captivity, ch. x. 3, 4. The poem is remarkably regular in its structure, {Loioth,) and happy in its illus- trations. At what time it was composed is not certain, but it has strong interiial evidence that it immediately followed the preceding respecting Judah. If Aword. A message, or prediction. Note, ch. ii. 1. If Into Jacob. Jacob was the ancestor of the nation. But the name came to be appropriated to the ten tribes, as constituting the majority of the people. It was at first used to denote all the Jews, Numb. CHAPTEB IX. 233 B. c. 738.] 9 And all tlie people sliall know, even Epliraiin and tlie inkabitant of Samaria, tliat say in tbe pride and stoutness of heart, 10 Tbe bricks are fallen down, but we will build with bewn stones : tbe sycamores are cut down, but we will ebange them into cedars. 9 And all tbe people shall know [it], Ephraim and tbe inhabitant of Samaria, In pride and in arrogance of heart saying, 10 ‘ The bricks are fallen, but we will build with hewn stone ; The sycamores are cast down, but we will replace them with cedars.* xxiii. 7, 10, 23; xxiv. 17, 19; Dent, xxxii. 9; 1 Chron. xvi. 13; Psa. xiv. 7; XX. 1; but it came, after the revolt of the ten tribes under Jeroboam, to be used often to denote them alone, Amos vi. 8 ; Micah i. 5 ; iii. 1 ; v. 8. The word or message which was sent, refers undoubtedly to that which immediately follows. ^ A?id it hath lighted upon, Heb., it fell. This is but a varied expression for, he sent it to Israel. ^ Israel. The same as Jacob — the ten tribes — the kingdom of Ephraim. 9. And all the people shall knoio. Shall know the message ; or shall know the judgment which God denounces against their crimes. The Chaldee renders this, “All the people have exalted themselves, Ephraim, and the inhabitants of Samaria, in their magnitude, and in the pride of their heart.” H Ephraim. This is another name for Israel, as Ephraim was the princiiDal tribe. Note, ch. vii. 2. ^ And the inhabitant of Samaria. The capital of Ephraim or Israel. Note, ch. vii. 9. IT That say in the pride. This is a description of general and prevalent pride ; and it is traced to the source of all pride, the heart. It was a desire of splendour, power, and magnificence, originating in the heart, and manifesting itself by the language of self-confidence and defiance at the judgments of God. ^ Stoutness. Heb., greatness. It means a self-confident purpose ; and indicates the state of feeling in a man when he trusts to his owm resources, and not to God. 10. The bricks are fallen dozen. The language of this verse is figurative ; but the sentiment is plain. It contains the confession of the inhabitants of Samaria, that their affairs were in a ruinous and dilapidated state ; but also their self-confident assurance that they would be able to repair the evils, and restore their nation to more than their former magnificence. Bricks in Oriental countries were made of clay and straw, and were rarely burned. Hence, exposed to sun and rains, they soon dissolved. AValls and houses constructed of such materials would not be very permanent, and to build wdth them is strongly contrasted with building in a permanent and elegant manner with hewn stone. The meaning is, that their former state was one of less splendour than they designed that their subsequent state should be. Desolation had come in upon their country, and this they could not deny. But they confidently boasted that they would more than repair ^-sthe evil. ^ We wiUbzdld. Our ruined houses and w^alls. If With hewn stones. At once more permanent and elegant than the structures of bricks had been. ^ The szjcamores. These trees grew abundantly on the low lands of Judea, and were very little esteemed, 1 Kings x. 27 ; 2 Chron. i. 15; ix. 27. “This curious tree seems to partake of the nature of two different species,’* says Calmet, “ the mulberry and the fig ; the former in its leaf, and the latter in its fruit. Its Greek name 'XvKop.Koos is plainly descriptive 234 ISAIAH. [b. c. 738. 11 Therefore the Loud shall set up the adversaries of Eezin against hini; and ^ join his enemies together : 12 The Syrians before, and 1 mingle. the Philistines behind ; and they shall devour Israel with ^ open mouth. For all this his anger is not turned away, but his hand is stretched out still. 2 whole. 11 Therefore will Jehovah exalt the princes of Bezin against him, And mingle his enemies together : 12 The Syrians from the east, and the Philistines from the west ; And they shall devour Israel with open mouth. For all this his anger is not turned away, But his hand is stretched out still. of its character, being compounded of ctvkos, a fig-tree, and /x^poSf a mulberry-tree. It is thus described by Norden : ‘ They have in Egypt divers sorts of figs ; but if there is any difference between them, a particular kind differs still more. I mean that which the sycamore bears, that they name in Arabic giomez. This sycamore is of the height of a beech, and bears its fruit in a manner quite different from other trees. It has them on the trunk itself, which shoots out little sprigs in form of a grape-stalk, at the end of which grows the fruit, close to one another, most like bunches of grapes. The tree is always green, and bears fruit several times in the year, without observing any certain seasons, for I have seen some sycamores which had fruit two months after others. This sort of tree is pretty com- mon in Egypt.’ ” They were not highly valued, though it is probable they were often employed in building. They are contrasted with cedars here, (1.) Because the cedar was a much more rare and precious w'ood. (2.) Because it was a much more smooth and elegant article of building. (3.) Because it w'as more permanent. The grain and texture of the sycamore are remarkably coarse and spongy, and could therefore stand in no competition with the cedar for beauty and ornament. ^ We will change them. We will employ in their stead. IT Cedars. The cedar was a remarkably fine, elegant, and permanent wood for building. It was principally obtained on Mount Lebanon, and was employed in temples, palaces, and in the houses of the rich. See note, chi ii. 18. The sycamore is contrasted with the cedar in 1 Kings x. 27 : “ Cedars he made to be as sycamore- trees.” The 'whole passage denotes self-confidence and pride ; and unwilling- ness to submit to the judgments of God, and a self-assurance that they would more than repair all the evils that would be inflicted on them. 11. Therefore. This verse indicates the punishment that would come upon them for their pride. IT The Lord shall set up. Heb., shall exalt. That is, they shall overcome and subdue him. IT The adver- saries of Rezin. King of Syria, ch. vii. 1. It should be observed here that twenty-one MSS., instead of adversaries, read princes of Rezin. The sense seems to require this ; as in the following verse it is said that the Syrians will be excited against them. IT Against him. Against Ephraim. IT And join his enemies together. Heb., ^'mingle them together.” They shall be excited into wild and agitated com- motion, and shall pour down together on the land and devour it. In what way this would be done is specified in ver. 12. 12. The Syrians. Ch. vii. 1. The Syrians had been the allies of the Israelites ; but after the death of Rezin, it is probable that they joined the Assyrians, and united with them in the invasion of CHAPTEE IX. 235 B. c. 738.] 13 IF For fhe people turnetli not mito him that smiteth them^ neither do they seek the Loud of hosts. 14 Therefore the Lord •will cut oft* from Israel head and tail, branch and rush, in one day. 13 For the people turneth not to him that smiteth them, And Jehovah of hosts they do not seek. 14 Therefore Jehovah will cut off from Israel the head and the tail ; The branch and the rush, in one day. Samaria. — Abtn Ezra^ Grotius, ^Before. Heh.y from the east, Syria was situated to the east of Samaria ; and the meaning is here, that they would pour in upon Samaria from that side. II A7id the Philis- tmes. The Philistines occupied the country south-west of Samaria, lying along on the shores of the Mediterranean. It is not particularly mentioned in the Scriptures that they invaded Samaria after this prediction of Isaiah, but such a thing is by no means improbable. They were long unsubdued, were full of hostility to the Jewish people, and were many times engaged with them in wars, and several times subdued them. Judges xiii., xiv ; 2 Chron. xxviii. 18. The name Palestine is derived from Philistine, although this people occu- pied but a small part of the country. See Eeland’s Palestine, c. vii. II Behind. That is, from the icest — the region where they dwelt. The sacred writers speak as if looking toward the east, the rising sun, and they speak of the west as the region behind them. See notes on Job xxiii. 8, 9. And they shall devour. Heb., ^^they shall eat.” This figure is taken from a ravenous beast ; and means that they should come up with raging desires, and fierce impetuosity, to destroy the nation. II With open mouth. Heb., “ with the whole mouth.’’ The metaphor is derived from raging and furious animals. Chaldee, “in every place.” H For all this. XotAvithstanding all this. ^ His anger ^ etc. See note, ch. v. 25. 13. For the people^ etc. This is a reason why his anger would not cease ; and it is, at the same time, the suggestion of a new crime for which the Divine judgment would rest upon them. It commences the second part of the oracle. H Tmmeth not. It is implied here that it was the design of the chastisement to turn them to God. In this case, as in many others, such a design had not been accomplished. H Unto him that smiteth them. To God, who had punished them. H Neither do they seek. They do not seek his protection and favour ; they do not worship and honour him. H 2'he Lord of hosts. Note, ch. i. 9. 14. Will cut off — head a7xd tail. This is a proverbial expression, which is explained in the following verse. See also Deut. xxviii. 13, 44. The head is often used to denote those in honour and authority. The tail is an expression applicable to the lower ranks, and would commonly indicate more than simply the common people. It would imply contempt ; a state of great abjectness and meanness. ®H Branch and rush. This is also a proverbial expression, meaning the highest and lowest. See note, Isa. xix. 15. The word here translated branch means properly the bough or top of the palm-tree. The palm grew to a great height before it gave out any branches, and hence the image is a beautiful one to denote those high in office and authority. The word rush means the coarse, long-jointed reed, that grows in marshes — an apt emblem of the base and worthless clashes of society. 236 ISAIAH. [b.c. 738, 15 The ancient and hononr- ahle, he is the head; and the prophet that teacheth lieS; he is the tail. 16 For ^ the leaders of this people cause them to err; and they that are led of them a?^e ^ destroyed. 1 or, r/iey that call them blessed. 2 or, called blessed. 3 swallowed up. 17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows ; for every one is an hypocrite and an evil-doer, and every mouth speaketh folly. For all this his anger is not turned away, hut his hand is stretched out still. 4 or, villany. 15 The aged and the honourable, he is the head, And the prophet that teacheth falsehood, he is the tail. 16 For the leaders of this people cause them to err, And they that are led of them are swallowed up. 17 Therefore the Lord shall not rejoice over their young men ; And on their orphans and widows shall have no compassion. For every one is profligate, and an evil-doer, And every mouth speaketh folly. For all this his anger is not turned away. But his hand is still stretched out. 15. The ancient. The elder ; the old man. H And honourable. Heb., “ The man of elevated countenance.^" The man of rank and office. If The prophet that teacheth lies. The false prophet. Of those there were many ; and probably at this time many in Samaria. 16. For the leaders of this people^ etc. Note, ch. hi. 12. Heb., “they that call this people blessed” — referring more particularly to the false prophets. ^ They that are led of them. Heb., “they that are called blessed by them.” ^ Are destroyed, Heb., “ are swallowed up."" See note, ch. hi. 12. They are ruined; or swallowed up as in a vast whirlpool or vortex. 17. ^hall have no joy. He shall not delight in them so as to pre- serve them. The parallel part of the verse shows that the phrase is used in the sense of having mercy. If In their young men. The hope and strength of the nation. The word here used commonly denotes those who are chosen^ particularly for purposes of war. The sense is, that the hope and strength of the nation, that on which the chief reliance would be placed, would be cut off. If Neither shall have mercy ^ etc. Judgment would sweep through the nation, even over those who were the usual objects of the Divine protection — widow's and orphans. Comp. Psa. x. 14, 18 ; xlviii. 5 ; Deut. x. 18 ; Jer. xlix. 11 ; Hos. xiv. 3. These passages show that the fatherless and the widow are the special objects of the Divine favour ; and w'hen, therefore, it is said that the Lord would not have mercy even on these, it show^s the extent and severity of the Divine judgments that w'^ere coming on the nation. If For every one is an hypocrite, A deceiver ; a dissembler. The w'ord used here, however, hhdneph^ means rather a profane or profligate man, a man who is defiled or polluted^ than a dissembler. It is applied often to idolaters and licen- tious persons, but not to hypocrites. See Job viii. 13 ; xiii. 16 ; xv. 34 ; xvii. 8 ; Dan. xi. 32. If Every mouth speaketh folly. The w'ord rendered folly may denote foolishness, but it is also used to denote wickedness or crime, 1 Sam. xxv. 23. Probably this is the meaning here. That the character here given of the Ephraimites is correct, is CHAPTER IX. 237 B. c. 738.] 18 H For wickedness burnetii * as the fire : it shall devour the briers and thorns, and shall d Mat. 4. 1. kindle in the thickets of the forest : and they shall mount up liUe the lifting up of smoke. 18 For iniquity bumeth libe a fire ; The brier and the thorn it shall consume ; And it shall kindle in the tliickets of the grove, And they shall mount up in volumes of rising smoke. abundantly shown also by other prophets. See particularly Ilosea. IT For all this. Notwithstanding all the judgments that should come thus upon the young men, and widows, and orphans, still his anger was not turned away. This is the close of the second strophe or part of this prophecy. 18. For wickedness. This commences the third part of the prophecy, which continues to the end of the chapter. It is a description of prevailing impiety. The effects and prevalence of it are described by the image of a raging, burning flame, that spreads everywhere ; first among the humble shrubbery — the briers, and thorns ; then in the vast forests, until it spreads over the land, and sends a mighty column of flame and smoke up to heaven. IT Burneth as the jire. Spreads, rages, extends as fire does in thorns and in forests. In what respects it burns like the fire, the prophet immediately specifies. It spreads rapidly everywhere, and involves all in the effects. Wickedness is not unfrequently in the Scriptures compared to a fire that is shut up long, and then bursts forth with raging violence. Thus Hosea vii. 6 : Truly, in the inmost part of it, their heart is like an oven, While they lie in wait ; All the night their baker sleepeth ; In the morning it burneth hke a blazing star. “As an oven conceals the lighted fire all night, while the baker takes his rest, and in the morning vomits forth its blazing flame ; so all manner of concupiscence is brooding mischief in their hearts, while the ruling faculties of reason and conscience are lulled asleep, and their wicked designs wait only for a fair occasion to break forth.” Horsley on Hosea. See also Isa. 1. 2 ; Ixv. 5. ^ It shall devour. Heb., “ it shall eat.” The idea of devouring, or eating, is one which is often given to fire in the Scriptures. 11 The briers and thorns. By the briers and thorns are meant doubtless the lower part of the popu- lation ; the most degraded ranks df society. The idea here seems to be, first, that of impiety spreading like fire over all classes of people ; but there is also joined with it, in the mind of the prophet, the idea of punishment. Wickedness would rage like spreading fire ; but like fire, also, it would sweep over the nation accomplishing desolation and calamity, and consuming everything in the fire of God’s vengeance. The wicked are often compared to thorns and briers, fit objects to be burned up. Isa. xxxiii. 12 : And the people shall be as the burnings of lime ; As thorns cut up shall they be burned in the fire. % And shall kindle. Shall burn, or extend — as SAveeping fire extends to the mighty forest, In the thickets of the forest. The dense, close forest or grove. The idea is, that it extends to all classes of people — high as well as Ioav. H And they shall mount up. The Hebrew 238 ISAIAH. [b. c. 73S. 19 Througli tlie wratli of the Lord of hosts is the land dark- enedj ^ and the people shall he as the Huel of the fire : no man shall spare his brother.-^ e Acts 2. 20. 1 meat, f Mic. 7. 2, 6. 20 And he shalP snatch on the right hand^ and he hungry ; and he ^ shall eat on the left hand, and they shall not he satisfied : they shall eat every man the flesh of his own arm : 2 cut. g Lev. £6. 26 ; Jer. 19. 9. 19 Through the wrath of Jehovah of hosts is the land darkened [desolate], And the people shall be as fuel for the fire : ^ They shall not pity — even a man his brother. 20 But he shall cut upon the right hand, and yet he hungry ; And he shall devour on the left hand, and they shall not be satisfied ; Every man shall eat the fiesh of his own arm ; — word here used — from — occurs nowhere else. The image is that of a far-spreading, raging fire, sending columns of smoke to heaven. So, says the prophet, is the rolling, raging, consuming fiLre of the sins of the nation spreading over all classes of people in the land, and involving all in wide-spread desolation. 19. Through the wrath. By the anger, or indignation. This spreading desolation is the proof of his anger. H Is the land darkened. The word here used occurs nowhere else. According to Gese- nius, it is the same as C3Dn to he or make complete ; and hence means in this place to he consumed, or laid waste. Kimchi and Aben Ezra render it, “the land is darkened.” Sept. (rvyKCKavTai ; Chald. — is scorched, Jerome renders it, conturbata est terra — the land is disturbed. The effect is doubtless such as ascending and spreading columns of fire and smoke would produce, and perhaps the general word desolate had better be used in translating the word. H And the people shall he as the fuel of the fire. This is an image of wide-spread ruin. The idea is, that they shall destroy one another, as pieces of W'ood, when on fire, help to consume each other. The way in which it shall be done is stated more fully in the next verse. Ho man shall spare his brother. There shall be such a state of wickedness, that it shall lead to anarchy, and strife, and mutual destruction. The common ties of life shall be dissolved, and a man shall have no com- passion on his owm brother. 20. And he shall snatch. Heb., “he shall cut off.” Many have supposed that this refers to a state of famine ; but others regard it as descriptive of a state of faction extending throughout the whole com- munity, dissolving the most tender ties, and producing a dissolution of all the bonds of life. The context (vers. 19, 21) show's that the latter is meant ; though it is not improbable that it would be attended with famine. When it is said that he “would cut off his right hand,” it denotes a condition of internal anarchy and strife. H And be hungry. And not be satisfied. Such would be his rage, and his desire of blood, that he w'ould be insatiable. The murder of those on one side of him w'ould not appease his insatiable wrath. His desire of carnage would be so great that it w'ould be like unappeased hunger. ^ And he shall eat. The idea here is that of contending factions excited by fury, rage, envy, hatred, contending in mingled strife, and spreading death with insatiable desire everyw'here around them. H They shall eat. Not literally ; but shall destroy. To eat the flesh of any one, denotes to seek one’s life, and is descriptive of blood- CHAPTER IX. 239 B.c. 738.] 21 Manasseli, Epliraim; and Ephraim^ Manasseli : and tEey together shall he against Judah. For all this his anger is not turned away, hut his hand is stretched out still. 21 Manasseh, Ephraim ; and Ephraim, Manasseh ; And together they shall be against Judah. Eor all this his anger is not turned away, But his hand is still stretched out. thirsty enemies. Psa. xxvii. 2 : “When the wicked, even mine enemies and foes, came uiion me to eat up my flesh, they stumbled and fell.’" Job xix. 22 ; Why do ye persecute me as God, And are not satisfied with my flesh ? Comp. Dent. vii. 16 ; Jer. x. 25 ; xxx. 16 ; 1. 17 ; Hosea vii. 7. See Ovid’s Metam. 8, 877 : Ipse sues artus lacero divellere morsu Coepit ; et infehx minuendo corpus alebat. ^ The flesh of his own arm. The Chaldee renders this, “ each one shall devour the substance of his neighbour.” Lowth proposes to read it, “ the flesh of his neighbour,” but without sufficient authority. The expression denotes a state of dreadful faction — where the ties of most intimate relationship would be disregarded, represented here by the appalling figure of a man’s appetite being so rabid that he would seize upon and devour his own flesh. So, in this state of faction and discord, the rage would be so great that men would destroy those who were, as it were, their own flesh, e. their nearest kindred and friends. 21. Manasseh, Ephraim. This verse is a continuation of the state- ment in regard to the extent and fearfulness of the faction. Those who were hitherto most tenderly and intimately allied to each other, would now be engaged in furious strife. Manasseh and Ephraim were the two sons of Joseph, (Gen. xlvi. 20,) and their names are used as expressive of tender union and friendship. Comp. Gen. xlviii. 20. The tribes of Ephraim and Manasseh were near each other, and they always were allied together. The expression here denotes that they who had hitherto been joined in tender alliance, would be rent into contending factions thirsting for each other’s blood. ^ And they together. They would be united in opposing Judah while they were devouring each other, as it is not an uncom- mon thing for those who are opposed to each other to unite in hostility to a common foe. Comp. Luke xxiii. 12. This is an image that heightens the description of the anarchy — introducing implacable) animosity against another tribe while they were contending among themselves. That such anarchies and factions existed, is apparent from all the history of the kingdom of Israel. Comp. 2 Kings xv. 10, seq. ; 2 Kings xv. 30. In this last passage, the death of Pekah is described as having occurred in a conspiracy formed by Hoshea. ^ For all this, etc. See ver. 12 ; note, ch. v. 25. This closes the third strophe or part of the prophecy under consideration. The fourth and last strophe occurs in ch. x. 1 — 4, 240 ISAIAH. [b. c. 738 CHAPTER X. OE * unto tiem that decree unrighteous decrees, and h Psa. 9-t. 20. 1 to the writers that. ^ that -write grierousness which they have prescribed ; 2 To turn aside the needy from judgment, and to take away the right from the poor of my 1 "Woe unto them that decree unrighteous decrees, And that write oppressive decisions ; 2 To turn aside the needy from justice, And to rob the poor of my people of right ; ANALYSIS OF CHAPTER X. This chapter is composed of two parts : the first (vers. 1 — 4) closes the pro- phecy commenced in ch. ix. 8, and should have been connected with that in the division into chapters ; and the second part commences an entirely new prophecy respecting the destruction of the Assyrians. See the Analysis pre- fixed to ver. 5. The first four verses of this chapter constitute the fourth strophe or part of the prophecy commenced in ch. ix. 8, and contains a speci- fication of a crime, and its punishment : — the crime., prevalent injustice and oppression, ix. 1, 2 ; the punishment., foreign invasion, ix. 3, 4. See note, ix. 8. 1. JVoe unto them that decree unrighteous decrees. To those who frame statutes that are oppressive and iniquitous. The prophet here refers, doubtless, to the rulers and judges of the land of Judea. A similar description he had before given, ch. i. 10, 23, etc. H And that write, etc. Heb., “and to the writers who write violence.'* The word translated “ grievousness" — — denotes properly tveari- some labour, trouble, oppression, injustice. Here it evidently refers to the judges who declared oppressive and unjust sentences, and caused them to be recorded. It does not refer to the mere scribes, or re- corders of the judicial opinions, but to the judges themselves, who pronounced the sentence, and caused it to be recorded. “ The manner of making Eastern decrees differs from ours : they are first written, and then the magistrate authenticates them, or annuls them. This, I remember, is the Arab manner, according to D’Arvieux. When an Arab wanted a favour of the emir, the way was to apply 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 J. Chardin confirms this account, and applies it, with great propriety, to the illustration of a passage which I never thought of when I read over D’Arvieux. After citing Isa. x. 1, ‘ Woe unto them that decree unrighteous decrees, and to the loriters that icrite grievousness ’ — for so our translators have rendered the latter part of the verse in the margin, much more agreeably than in the body of the version — Sir John goes on, ‘The manner of making the royal acts and ordinances hath a relation to this ; tliey are always drawn up according to the request ; the first minister, or he Avhose office it is, writes on the side of it, ‘ according to the king’s will,’ and from thence it is sent to the secretary of state, who draws up the order in form.’’ — Harmer. 2. To turn aside. Their sentences have the effect, and are designed to have, to pervert justice, and to oppress the poor, or to deprive them of their rights and just claims. Comp. ch. xxix. 21 ; Prov. xxviii. 5. 11 The needy, D'W. Those of humble rank and circum- stances ; who have no powerful fiiends and defenders. ^ Fromjudg^ CHAPTER X. 241 B.C. 738.] people, tliat widows may be tbeir prey, and that they may rob tbe fatherless ! 3 And what * will ye do in » Job 31. 14 ; Hos. 9. 7 ; Rev. 6. 1 ?. the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help ? and where will ye leave your glory ? That widows may be their prey, And that they may plunder the fatherless ! 3 And what will ye do in the day of visitation, And in the desolation that shall come from far ? To whom will ye flee for help ? And where will ye deposit your wealth ? meni. Prom obtaiiiing justice. II Aiid to take away. To take away by violence and oppression. The word 7]| gazHl^ is commonly applied to robbery, and to oppression ; to the taking away of spoils in battle, etc. H That tvidows may be their prey. That they may rob widows, or obtain their property. This crime has always been one particularly offensive in the sight of God. See note, ch. i. 23. The widow and the orphan are without protectors. Judges, by their ofldce, are parti- cularly bound to preserve their rights ; and it therefore evinces peculiar iniquity when they who should be their protectors become in fact their oppressors, and do injustice to them without the possi- bility of redress. Yet this was the character of the Jewish judges ; and for this the vengeance of Heaven was about to come upon the land. 3. And what will ye do. The prophet here proceeds to denounce the judgment or punishment that would follow the crimes specified in the previous verses. That punishment was the invasion of the land by a foreign force. “What will ye do? To whom will you fly? What refuge will there be?” Implying that the calamity would be so great that there would be no refuge or escape. IT In the day of visita- tion. The word visitation is here used in the sense of God’s coming to punish them for their sins. Comp. Job xxxi. 14; xxxv. 15 ; Isa. xxvi. 14 ; Ezek. ix. 1. The idea is probably derived from that of a master of a family who comes to take account, or to investi- gate tlie conduct of his servants, and where the visitation therefore is one of reckoning and justice. So the idea is applied to God as designing to visit the wicked ; that is, to punish them for their offences. Comp. Hos. ix. 7. H And in the desolation. The destruc- tion, or overthrowing. The word used here usually denotes a storm, a tempest, (Prov, i. 27 ;) and then sudden destruction, or calamity, that sweeps along irresistibly like a tempest, Zeph. i. 15 ; Job XXX. 3, 14; Psa. xxxv. 8. H Which come from far. That is, from Assyria, Media, Babylonia. The sense is, “A furious storm of war is about to rage. To what refuge can you then flee ? or where can you then find safety?” *i\ Where will ye leave your glory ^ By the word glory here, some have understood the prophet as referring to their aged men, their princes and nobles, and as asking where they would find a safe place for them. But he probably means their riches f wealthy magnificence. Thus Psalm xlix. 17 : Por when he dieth, he shall carry nothing away ; His glory shall not descend after him. See also Hos. ix. 2 ; Isa. Ixvi. 12. The word “leave” here is used in the sense of deposit^ or commit for safe keeping. Comp, Job xxxix. 14. VOL. I. M 242 ISAIAH. tB. c. 738. 4 Without me they shall how down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, hut his hand is stretched out still. 4 Abandoned by me, they shall bow down among the captives, And shall fall among the slain. Notwithstanding all this, his anger is not turned away ; But his hand is stretched out still. “ In the time of the invasion that shall come up like a tempest on the land, where will you deposit your property so that it shall be safe r” 4. Without me. There has been a great variety of interpreta- tion affixed to this expression. The sense in which our translators understood it was, evidently, that they should be forsaken of God ; and that as the effect of this they should bow dovm under the con- dition of captives or among the slain. The Yulgate and the LXX., however, and many interpreters, understand the "word here as a simple negative. “ Where will you ffee for refuge ? Where will you deposit your wealth so as not to bow down under a chain?” Vulgate, Ne incurvemini sub vinculo. LXX., Tou fxr] e^Trecreiv els dTrajoovi\v, not to fall into captivity. The Hebrew will bear eithe?: mode of construction. Yitringa and Lowth understand it as our translators have done, as meaning that God would forsake them, and that without him, that is, deprived of his aid, they would be destroyed. II They shall how down. They shall be subdued, as armies are that are taken captive. H Under the prisoners. That is, under the condition of prisoners ; or as prisoners. Some understand it to mean that they should bear down in the place of prisoners ; that is, in prison. But it evidently means, simply, that they should be captives. 11 They shall fall under the slain. They shall be slain. Gesenius renders it among the prisoners, and among the slain. The Chaldee reads it, “You shall be cast into chains out of your own land, and beyond your own cities you shall be cast out slain.” Yitringa supposes that the prophet in this verse refers to the custom among the ancients of placing prisoners in war under a yoke of wood to indicate their captivity. That such a custom obtained, there can be no doubt ; but it is not probable that Isaiah refers to it here. The simple idea is, that many of them should be taken captive, and many of them slain. This prediction was fulfilled in the invasion of Tiglath-pileser, 2 Kings xv., xvi. H For all this. Notwithstanding these calamities. The cup of punishment is not filled by these, but the Divine judgment shall still be poured out further upon the nation. The anger of God shall not be fully ex- pressed by these minor infiictions of his wrath, but his hand shall continue to be stretched out until the whole nation shall be over- whelmed and ruined. See note on ver. 12. GENERAL ANALYSIS OE CHAPTERS X. 5-34, XI., XH. At ver. 5, in this chapter, there is evidently the commencement of a new prophecy or vision, and the division into chapters should have indicated such a commencement. The prophecy is continued to the close of the twelfth chapter. Its general scope is a tmeatening against Assyria, and the predic- tion of ultimate safety, happiness, imd triumph to the people of Judah. It has no immediate connexion with the previous ■vision, any fui’ther than the subjects are similar, and one seems to have suggested the other. In tho B. c. 738.] CHAPTER X. 243 5 ^ *0 ^Assyrian, tlie rod* of mine anger, and ^ tlie staff 1 woe to the Assyrians. 2 Assher. in tlieir hand is mine indigna tion. k Jer. 51. 20, 21. 3 oVtthough. Vision VII.— Ch. x. 5—34, xi., xii. Destruction of the Assyrians. — The coming of the Messiah. — A hymn of praise. 5 "Woe to the Assyrian ! the rod of mine anger ; And he is the staff in whose hands is my indignation ! previous vision the prophet had described the threatened invasion of Ephraim or Israel by the Syrians ; in this, he describes the threatened invasion of Judah by the Assyrians. The result of the invasion of Ephraim would be the desolation of Samaria, and the captivity of the people ; but the result of the invasion of Judah would be that God would interpose and humble the Assyrian, and bring deliverance to his people. This chapter is occupied with an account of the threatened invasion of Judea by the Assyrian, vers. 5 — 7 ; with a statement of his confident boasting, and defiance of God, vers. 8 — 14 ; with encouraging the people to confide in God, and not to be afraid of him ; and with the assurance that he would be discomfited and overthrown, vers. 15 — 34. The mention of this deliverance gives oacasion for the elevated and beautiful statement respecting the deliverance of the nation by the Messiah, and the glorious triumph that would attend his reign, which occm-s in ch. xi., xii. When the prophecy was uttered, and in regard to whom, has been a ques- tion. Vitiinga supposes that it was uttered in immediate connexion with the foregoing, and that it is in fact a part of it. But from verses 9 and 11 it is evident that at the time this prophecy was uttered Samaria was de- stroyed ; and from ver. 20 it is clear that it was after the ten tribes had been carried into captivity, and when the Assyrian supposed that he could accomplish the same destruction and captivity in regard to Jerusalem and Judah that had taken place in regard to Samaria and Ephraim. As to the remark of Vitringa, that the prophet anticipated these future events, and spoke of them as already passed, it may be observed that the structure and form of the expressions suppose that they w'ere in fact passed at the time he wrote. See the notes on vers. 9, 11, 20. Lightfoot (Chronica Temporum) supposes that the prophet here refers to the threatened invasion of the land by Tiglath-pileser, kmg of Assyria, after he had destroyed Damascus, and when, being about to advance upon Jerusalem, Ahaz stripped the temple of its valuable ornaments, and sent them to him, 2 Efings xvi. 17, 18. Lowth supposes that the threatened invasion here refers to that of Sennacherib. This is probably the correct reference. This took place in the fourteenth year of Hezekiah, 725 years before the Christian era. Hezekiah, alarmed at the approach of Sennacherib, sent messengers to him to Lachish (2 Kings xvih. 14) to obtain a cessation of hostilities. Sennacherib agreed to such a peace on condition that Hezekiah should pay him three hundred talents of silver, and thnty of gold. In order to meet this demand Hezekiah was obliged to advance all the silver and gold in the treasury, and even to strip the temple of its ornaments. Having done this he hoped for safety ; and on this occasion, probably, this prophecy was uttered. It was designed to show that the danger of invasion was not passed ; to assure them the king of Assyria would still come against the nation, (comp. 2 Kings xviii. 17, etc. ;) but that still God would interpose, and would deliver them. A further refer- ence to this is made in Isa. xx., and a full history given in ch. xxxvii., xxxvui. See notes on those chapters. 5. O Assyrian. The word 'in ho is commonly used to denounce wrath, or to indicate approaching calamity ; as an interjection of threatening, Isa. i. 4, “Woe, sinful nation;’' v. 8, 11, 18, 20, 21; Jer. xlviii. 1; Ezek. xiii. 3. The Yulgate so understands it here; “Yae 244 ISAIAH. [B. c. 738 6 I ■will send Mm against an hypocritical nation; and against the people of my wrath will I give Mm a charge, ^ to take the / Jer. 47. 6, 7- spoil, and to take the prey, and to ^ tread them down like the mire of the streets. 1 /ay them a treading. ch. 37. 26. 6 Against a dissembling nation will I send him ; And against a people of my wrath will I give him a charge ; To take the spoil, and to seize the prey, And to trample them down as the mire of the streets. Assur;’* and the LXX., Oual ^AtrtrvpioLSf Woe to the Assyrians. So the Chaldee and the Syriac. It is not, then, a simple address to the Assyrian ; but a form denouncing wrath on the invader. Yet it was not so much designed to intimidate and appal the Assyrian himself, as to comfort the Jews with the assurance that calamity should over- take him. The “ Assyrian referred to here was the king of Assyria, Sennacherib, who was leading an army to invade the land of Judea. IT The rod of mine anger. That is, the rod or instrument by which I will inflict punishment on a guilty nation. The Hebrew would bear the interpretation that the Assyrian was an object against which God was angry ; but the former is evidently the sense of the passage, as denoting that the Assyrian was the agent by which he would express his anger against a guilty people. Woe might be denounced against him for his wicked intention, at the same time that God might design to make use of his plans to punish the sins of his own people. The word anger here refers to the indignation of God against the sins of the Jewish people. IT And the staff. The word staff here is synony- mous with rod^ as an instrument of chastisement or punishment, ch. ix. 4 ; comp. v. 24 ; Nah. i. 13 ; Ezek. vii. 10. U In their hand. There has been considerable variety in the interpretation of this passage. Lowth and Noyes read it, “ the staff in whose hand is the instrument of my indignation.** This interpretation Lowth adopts by omitting the word on the authority of the Alexandrine copy of the LXX. and five MSS., two of them ancient. Jerome reads it, “Woe to the Assyrian ! He is the staff and the rod of my fury, in their hand is my indignation.** So Eorerius, Ludovicus de Dieu, Cocceius, and others. Vitringa reads it, “ and in the hands of those who are my rod is my indignation.” Schmidius and Rosenmiiller, “ and the rod which is in their hands is the rod of mine indignation.’* There is no necessity for any change in the text. The Hebrew literally is, “Woe to the Assyrian ! Rod of my anger ! And he is the staff. In their hands is my indignation.’* The sense is sufficiently clear, that the Assyrian was appointed to inflict punishment on a rebellious people as the instrument of God. The Chaldee renders it, “Woe to the Assyrian ! The dominion [power, ruler] of my fury, and the Angel sent from my face against them for a malediction.** LXX., “And wrath is in their hands.** IT In their hand. In the hand of the Assy- rians, where the word “Assyrian” is, taken as referring to the king of Assyria as the representative of the nation. 6. I will send him. Implying that he was entirely in the hand of God, and subject to his direction ; and showing that God has control over kings and conquerors, Prov. xxi. 1. *11 Against an hypocritical nation. Whether the prophet here refers to Ephraim, or to Judah, or to the Jewish people in general, has been an object of inquiry amcmg interpreters. As the designs of Sennacherib were mainly CHAPTER X. 245 B, c. 738.1 7 Howbeit lie^meaiietlinot so, but it is in his heart to destroy neither doth his heart think so ; and cut off nations not a few. n Mic. 4. 12. 7 But he does not so purpose, And his heart does not so design ; But to destroy is in his heart, And to cut off nations not a few. against Judah, it is probable that that part of the nation was intended. This is evidently the case, if, as has been supposed, the prophecy was uttered after the captivity of the ten tribes. See ver. 20. It need scarcely be remarked, that it was eminently the characteristic of the nation that they were hypocritical. Comp. Isa. ix. 17 ; Matt. xv. 7 ; Mark vii. 6. H And against the 'people of my 'wrath. That is, those who were the objects of my wrath ; or the people on whom I am about to pour out my indignation. H To take the spoil. To plunder them. ^ And to tread them down. Heb., and to make them a treading down. The expression is drawn from war, where the vanquished and the slain are trodden down by the horses of the conquering army. It means here, that the Assyrian would humble and subdue the people ; that he would trample indignantly on the nation, regarding them with contempt, and no more to be esteemed than the mire of the streets. A similar figure occurs in Zech. x. 5 : “ And they shall be as mighty men which tread down their enemies in the mire of the streets in battle.” 7. Hoiobeit he meaneth not so. It is not his purpose to be the in- strument in the hand of God of executing his designs. He has a dif- ferent plan; a plan of his own which he intends to accomplish. 5T Neither doth his heart think so. He does not intend or design it. The heart here is put to express purpose^ or will. H It is in his heart to cut off nations. IJtterly to destroy, or to annihilate their political existence. H Not a few. The ambitious purpose of Sennacherib w'as not confined to Judea. His plan was also to invade and to conquer Egypt ; and the destruction of Judea was only a part of his scheme, Isa. XX. This is a most remarkable instance of the supremacy which God asserts over the purposes of wicked men. Sennacherib formed his own plan without compulsion. He devised large purposes of ambition, and intended to devastate kingdoms. And yet God says that he was under his direction, and that his plans would be over- ruled to further his own purposes. Thus “ the wrath of man would be made to praise him,” Psa. Ixxvi. 10. And from this we may learn, (1.) That wicked men form their plans and devices with perfect free- dom. They lay their schemes as if there were no superintending Providence ; and feel — correctly — that they are not under the laws of compulsion, or of fate. (2.) That God presides over their schemes, and suffers them to be formed and executed with reference to his own purposes. (3.) That the plans of wicked men often, though they do not intend it, go to execute the purposes of God. Their schemes result in just what they did not intend — the furtherance of his plans, and the promotion of his glory. (4.) That their plans are neverthe- less wicked and abominable. They are to be judged according to what they are in themselves, and not according to the use which God may make of them by counteracting or overruling them. Their in- tention is evil; and by that they must be judged. That God brings good out of them is contrary to their design, and a thing for which 246 ISAIAH. [b. c. 738, 8 For lie saitF, Are not my princes altogether kings ? 9 Is not ® Calno ^ as Carcke- o 2 Kings 18. 33 ; 19. 12, 13. p Amos 6. 2. mish X ^ is not Hamath as Arpad t is not Samaria as ’’ Damascus ? g 2 Chron. 35. 20. r 2 Kings 16. 9. 8 For he saith, Are not my princes altogether kings ? 9 “Is not Calno as Carchemish ? “ Is not Hamath as Arpad “ Is not Samaria as Damascus ? they deserve no credit, and should receive no reward. (5.) The wicked are in the hands of God. (6.) There is a superintending Providence ; and men cannot defeat the purposes of the Almighty. This extends to princes on their thrones ; to the rich, the great, and the mighty, as well as to the poor and the humble — and to the humble as well as to the rich and the great. Over all men is this superin- tending and controlling Providence; and all are subject to the direc- tion of God. (7.) It has often happened, in fact, that the plans of wicked men have been made to contribute to the purposes of God. Instances like those of Pharaoh, of Cyrus, and of Sennacherib; of Pontius Pilate, and of the kings and emperors who persecuted the early Christian church, show that they are in the hand of God, and that he can overrule their wrath and wickedness to his glory. The madness of Pharaoh was the occasion of the signal displays of the power of God in Egypt. The wickedness, and weakness, and flexi- bility of Pilate was the occasion of the atonement made for the sins of the world. And the church rose in its primitive brightness and splendour amid the flames which persecution kindled, and w^as aug- mented in numbers, and in moral loveliness and power, just in pro- portion as the wrath of monarchs raged to destroy it. 8. For he saith. This verse, and the subsequent verses to ver. 11, contain the vaunting of the king of Assyria, and the descriptions of his own confidence of success. ^ Are not my princes altogether kings? This is a confident boast of his owji might and power. His own dominion was so great that even his princes were endowed with the ordinary power and regalia of kings. The word princes may here refer either to those of his own family and court — to the satraps and officers of power in his army, or around his throne ; or more probably it may refer to the subordinate governors wffiom he had set over the provinces which he had conquered. “Are they not clothed with royal power and majesty? Are they not of equal splendour with the other monarchs of the earth?’" How great, then, must have been his oicn rank and glory to be placed over such illustrious sovereigns ? It will be recollected that a common title which Oriental monarchs give themselves, is that of King of Kings. See Ezek. xxvi. 7 ; Dan. ii. 37 ; Ezra vii. 12. The Oriental princes are still distinguished for their sounding titles, and particularly for their claiming dominion over all other princes, and the supremacy over all other earthly powers. 9. Is not Calno as Carchemish? The meaning of this confident boasting is, that none of the cities and nations against ivhich he had directed his arms had been able to resist him. All had fallen before him ; and all were alike prostrate at his feet. Carchemish had been unable to resist him, and Calno had shared the same fate. Arpad had fallen before him, and Hamath in like manner had been subdued. The words which are used here are the same nearly that Rabshakeh CHAPTEU X. 247 B.c. 738. j used when he was sent by Sennacherib to insult Hezekiah and the Jews, Isa. xxxvi. 19 ; 2 Kings xviii. 34. Calno was a city in the land of Shinar, and was probably the city built by Nimrod, called in Gen. X. 10 Calneh^ and at one time the capital of his empire. It is men- tioned by Ezekiel, ch. xxvii. 23. According to the Targums, Jerome, Eusebius, and others, Calno or Calneh was the same city as Ctesiphoriy a large city on the bank of the Tigris, and opposite to Seleucia. — • Gesenius and Calmet, ^ Carchemish. This was a city on the Euphrates, belonging to Assyria. It was taken by Necho, king of Egypt, and re-taken by Nebuchadnezzar in the fourth year of Jehoiachin, king of Judah, 2 Kings xxiii. 29. Probably it is the same city as Cercusium or Kirkisia, which is situated in the angle formed by the junction of the Chebar and the Euphrates. Comp. Jer. xlvi. 2 ; 2 Chron. xxxv. 20. ^ Hamath. This was a celebrated city of Syria. It is referred to in Gen. X. 18, as the seat of one of the tribes of Canaan. It is often mentioned as the northern limit of Canaan in its widest extent. Numb, xiii. 21 ; Josh. xiii. 5 ; Judg. iii. 3. The Assyrians became masters of this city about 753 years before Christ, 2 Kings xvii. 24. Burck- hardt mentions this city as situated on both sides of the river Orontes. The town is at present of considerable extent, and contains about 30,000 inhabitants. There are four bridges over the Orontes in the town. The trade of the town now is with the Arabs, who buy here their tent-furniture and their clothes. This city was visited by the Kev. Eli Smith in 1834. It lies, says he, on the narrow valley of the *Asy; and is so nearly concealed by the high banks, that one sees little of it until he actually comes up to the gates. See Robinson’s Bib. Research, vol. iii. appendix, pp. 176, 177. ^ Arpad. This city was not far from Hamath, and is called by the Greeks Epiphania, 2 Kings xviii. 34. ^ Samaria, The capital of Israel or Ephraim. Erom the mention of this place, it is evident that this prophecy was written after Samaria had been destroyed. See notes on ch. vii. 9 ; xxviii. 1. H Damascus. The capital of Syria. See note, ch. vii. 9, and the analysis of ch. xvii. The LXX. have varied in their trans- lation here considerably from the Hebrew. They render these verses, “ And he saith, have I not taken the region beyond Babylon, and Chalane, where the tower was built, and I have taken Arabia, and Damascus, and Samaria.” The main idea^ however, the hoast of the king of Assyria, is retained. 10, 11. The argument in these two verses is this: “The nations which I have subdued were professedly under the protection of idol gods. Yet those idols were not able to defend them — though stronger than the gods worshipped by Jerusalem and Samaria. And is there any probability, therefore, that the protection on which you who are Jews are leaning will be able to deliver you?” Jerusalem he re- garded as an idolatrous city like others ; and as all others had hitherto been unable to retard his movements, he inferred that it would be so with J erusalem. This is, therefore, the confident boasting of a man who regarded himself as able to vanquish all the gods that the nations worshipped. The same confident boasting he uttered when he sent messengers to Hezekiah. 2 Kings xix. 12 : “ Have the gods of the nations delivered them which my father destroyed; as Gozan, and Haran, and Rezeph ; and the children of Eden which were in The- lasar ?” Isa. xxxvi. 18 — 20 : “ Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath, and of Arphad? Where are the gods of 248 ISAIAH, [b. c. 738. 10 As my liaud liatli found tlie kingdoms of tke idols, and •wkose graven images did excel tkem of Jerusalem and of Sa- maria ; 11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols ? 12 Wherefore it shall come to pass, thaty when the Lord hath performed his whole work 10 “As my hand hath seized the kingdoms of the idols, “Whose graven images were more mighty than those of Jerusalem and Samaria ; 11 “As I have done to Samaria and her idols, “ Shall I not do so to Jerusalem, and her images ?’* 12 But it shall be, when the Lord hath accomplished his whole work Sepharvaim? And have they delivered Samaria out of my hand?** IF Jlath found. That is, “ I have found them unable to defend them- selves by their trust in their idols, and have subdued them.** IF The kingdoms of the idols. The kingdoms that worship idols. IF And whose graven images. That is, whose idols ; or whose representations of the gods. The word properly signifies that which is hewn or cut out ; and then the block of wood or stone that is carved into an image of the god. Here it refers to the gods themselves, probably, as having been found to be impotent, though he supposed them to be more powerful than those of Jerusalem and Samaria. IF Did excel. Heb., “ more than Jerusalem,** where the preposition d mem is used to denote comparison. They w^ere more to be dreaded ; or more mighty than those of Jerusalem. IF Of Jerusalem. Jerusalem and Samaria had often been guilty of the worship of idols ; and it is probable that Sennacherib regarded them as idolaters in the same sense as other nations. They had given occasion for this suspicion by their having often fallen into idolatrous habits ; and the Assyrian monarch did not regard them as in any manner distinguished from surrounding nations. It is not improbable that he was aware that Jerusalem worshipped Jehovah, (comp. Isa. xxxvi. 20;) but he doubtless regarded Jehovah as a mere tutelary divinity, the peculiar god of that land — as Baal, Ashteroth, etc., were of the countries in which they were adored. Por it was a common doctrine among ancient idolaters that each nation had its peculiar god ; that the claims of that god were to be respected and regarded in that nation; and that thus all nations should worship their own gods undisturbed. Jehovah was thus regarded as the tutelary god of the Jewish nation. The sin of Sen- nacherib consisted in confounding Jehovah with false gods, and in then setting him at defiance. 11 . Shall I not^ etc. “ Shall I not meet with the same success at Jerusalem that I have elsewkere ? As I have overcome all others, and as Jerusalem has no peculiar advantages; as the gods of other nations were more in number and mightier than those of Jerusalem, and yet were unable to resist me, what is there in Jerusalem that can stay my progress?’* 12. Wherefore^ etc. In this verse God, by the prophet, threatens punishment to the king of Assyria for his pride and wicked designs. IF His whole work. His entire plan in regard to the punishment of the Jews. He sent the king of Assyria for a specific purpose to execute his justice on the people of Jerusalem. That plan he would execute entirely by the hand of Sennacherib, and would then inflict CHAPTER X. 249 B. c. 738.] upon mount Zion and on Jeru- Balem, I will ^ punisli ^ tlie fruit of the ^ stout heart of the king of Assyria, and the glory of his high * looks. 13 For he saith, By the 1 visit upon. s Jer. 50. 18. 2 greatness of the heart, t Psa. 18. 27. strength of my hand I have done it^ and hy my wisdom; for I am prudent* and I have re- moved the hounds of the people, and have robbed their treasures, and I have put down the in- habitants like ^ a valiant man : 3 or, many people. Upon Mount Zion, and Jerusalem ; I will punish the fruit of the proud heart of the king of Assyria, And the proud look of his eyes. 13 For he saith ; — “ By the strength of my hand I have done it, “ And by my wisdom ; — For I am wise. ‘‘ I have removed the bounds of nations ; “ I have plundered their treasures ; I have subdued the inhabitants as a vahant man. deserved punishment on Sennacherib himself for his wicked purposes. IT Upon mount Zion. Mount Zion was a part of Jerusalem, (see note, ch. i. 8,) but it was the residence of the court, the dwelling-place of David and his successors ; and perhaps here, where it is mentioned as distinct from Jerusalem, it refers to the court, the princes, nobles, or the government. “ I will execute my purposes against the govern- ment, and the people of the city.’’ 1l I will punish. Heb., “ I will visit;” but here evidently used to denote punishment. Note, ver. 3. H The fruit of the stout heart. Heb., “ the fruit of the greatness of the heart.” The “greatness of the heart” is a Hebraism for pride of heart, or great swelling designs and plans formed in the heart. Fruit is that which a tree or the earth produces ; and then anything which is produced or brought forth in any way. Here it means that which a proud heart had produced or designed, that is, plans of pride and ambition ; schemes of conquest and of blood. The glory of his high looks. Heb., “ the glory of the lifting up of his eyes” — an expression indicative of pride and haughtiness. The word “glory” here evidently refers to the self-complacency, and the air of majesty and haughtiness, which a proud man assumes. In this verse we see, (1.) That God will accom- plish all the purposes of which he designs to make wicked men the instruments. Their schemes shall be successful just so far as they may contribute to his plans, and no farther. (2.) When that is done, they are completely in his power, and under his control. He can stay their goings when he pleases, and subdue them to his will. (3.) The fact that they have been made to further the plans of God, and to execute his designs, will not free them from deserved punish- ment. They meant not so ; and they will be dealt with according to their intentions, and not according to God’s design to overrule them. Their plans were wicked ; and if God brings good out of them it is contrary to their intention, and hence they are not to be screened from punishment because he brings good out of their plans contrary to their design. (4.) Wicked men are in fact often thus punished. Nothing is more common on earth ; and all the woes of hell will be an illustration of the principle. Out of all evil God shall educe good ; and even from the punishment of the damned themselves he will take occasion to illustrate his own perfections, and in that dis- play of his just character promote the happiness of holy beings. 13. For he saith. The king of Assyria saith. This verse and the M 2 250 ISAIAH. [b, c. 73S, 14 And my liand hatli found, as a nest, tlie riclies of the people : and as one gathereth eggs that are left, haye I gathered all the earth ; and there was none that moyed the wing, or opened the mouth, or peeped. 14 “And my hand hath seized, as a nest, the riches of the people ; “And as one gathereth eggs that have been deserted, “ Have I gathered all the earth : “ And there was none that moved the wing, “ Or that opened the mouth, “ Or that chirped/’ following are designed to show the reason w^hy the king of Assyria should be thus punished. It was on account of his pride and wicked plans. He sought not the glory of God, but purposed to do evil, f For I am 'prudent, I am wise ; attributing his success to his own understanding rather than to God. ^ I have removed the hounds of the people. That is, “ I have changed the limits of kingdoms ; I have taken away the old boundaries, and made new ones at my pleasure. I have divided them into kingdoms and provinces as I pleased.” No higher assumption of power could have been made than thus to have changed the ancient limits of empires, and remodelled them at his will. It was claiming that he had so extended liis own empire as to have effectually blotted out the ancient lines which had existed, so that they were now all one and under his control. So a man 'who buys farms and annexes them to his own, takes away the ancient limits ; he runs new lines as he pleases, and unites them all into one. This was the claim which Sennacherib set up over nations. ^ Have robbed their treasures. Their hoarded wealth. This was another in- stance of the claim which he set up of pow'er and dominion. The treasures of kingdoms which had been hoarded for purposes of peace or war he had plundered, and had appropriated to his own use. Comp, note on ch. xlvi. 3. If 7 have put down the inhabitants, I have subdued them ; have vanquished them. As a valiant man, . Margin, many people. The Keri, or Hebrew marginal reading, is without the ^ a mighty or strong man. The sense is not materially different. It is a claim that he had evinced might and valour in bringing down nations. Lowth renders it, “ them that were strongly seated.” Noyes, “ them that sat upon thrones.” The Chaldee renders the verse, not literally, but according to the sense, “ I have made people to migrate from province to province, and have plundered the cities that were the subjects of praise, and have brought dovm by strength those who dwelt in fortified places.” Our translation has given the sense correctly. 14. And my hand hath founds as a nest, Hy a beautiful and striking figure here, the Assyrian monarch is represented as describing the ease with which he had subdued kingdoms, and rifled them of their treasures. No resistance had been offered. He had taken them ■with as little opposition as a rustic takes possession of a nest with its eggs or young when the parent bird is away. H Eggs that are left. That is, eggs that are left of the parent bird ; when the bird, from fright or any other cause, has gone, and when no resistance is offered. H Have I gathered all the earth. That is, I have subdued and plundered it. This shows the height of his self-confidence, and his arrogant assumptions. That moved the wing. Keeping up the figure of the nest. There was none that offered resistance— -as an angry bird does CHAPTER X. 251 B.c. 738. J 15 Shall the axe boast itself against him that heweth there- with ? or shall the saw magnify itself against him that shaketh it ? as if * the rod should shake itself against them that lift it up, or as if the staff should lift up ^ itself as if it were no wood. 1 or, a rod sho^dd shake them. C or, that which is not wood. 15 Shall the axe boast against him that heweth therewith ? Shall the saw magnify itself against him that moveth it ? As if the rod should shake itself against him that lifteth it ! As if the staff should lift itself up as if it Avere not Avood ! when her nest is about to be robbed. Or opened the mouth. To make a noise in alarm. The dread of him produced perfect silence and submission. ^ Or peeped. Or that chirped — the noise made by young birds. Note, ch. viii. 19. The idea is, that such was the dread of his name and power that there was universal silence. None dared to resist the terror of his arms. 15. Shall the axe, etc. In this verse God reproves the pride and arrogance of the Assyrian monarch. He does it by reminding him that he was the mere instrument in his hand, to accomplish his pur- poses ; and that it was just as absurd for him to boast of Avhat he had done, as it would be for the axe to boast Avhen it had been AAuelded Avith effect. In the axe there is no wisdom, no skill, no power ; and though it may lay the forest Ioav, yet it is not by any skill or poAver Avhich it possesses. So Avith the Assyrian monarch. Though nations had trembled at his power, yet he was in the hand of God, and had been directed by an unseen arm in accomplishing the designs of the Ruler of the universe. Though himself free, yet he was under the direction of God, and had been so directed as to accomplish his de- signs. IT The saw magnify itself. That is, boast or exalt itself against or over him that uses it. ^ That shaketh it. Or moves it backwards and forAvards for the purpose of saAving. *11 As if the rod. A rod is an instrument of chastisement or punishment; and such God re- garded the king of Assyria. ^ Should shake itself, etc. The HebreAV in this place is as in the margin : “a rod should shake them that lift it up.” But the sense is evidently retained in our translation, as this accords Avith all the other members of the verse, where the leading idea is, the absurdity that a mere instrument should exalt itself against him who makes use of it. In this manner the preposition ^ over, or against, is evidently understood. So the Yulgate and the Syriac. H The staff. This Avord here is synonymous Avith rod, and denotes an instrument of chastisement. *11 As if it Avere no wood. That is, as if it were a moral agent, itself the actor or deviser of Avhat it is made to do. It Avould be impossible to express more strongly the idea intended here, that the Assyrian Avas a mere instrument in the hand of God to accomplish his purposes, and to be employed at his Avill. The statement of this truth is designed to humble him ; and if there be any truth that will humble sinners, it is, that they are in the hands of God ; that he Avill accomplish his purposes by them ; that Avhen they are laying plans against him, he will oAmrrule them for his OA\m glory; and that they will be arrested, restrained, or directed, just as he pleases. Man, in his schemes of pride and vanity, therefore, should not boast. He is under the God of nations ; and it is one part of his administration to control and govern all the in- tellect IN THE UNiA^ERSE. Ill all these passages, hoAA'evcr, there is 252 ISAIAH. 16 Therefore ** shall the Lord, the Lord of hosts, send among his fat ones ^ leanness ; and nn- u Acts 12. 23. X Psa. 106. 15. [b. c. 738. der his glory he shall kindle a burning like the burning of a fire. 16 Therefore the Lord, the Lord of hosts, shall send Upon his fat ones leanness, And under his glory shall he kindle a burning Like the burning of a fire. not the slightest intimation that the Assyrian was not free. There is no fate; no compulsion. He regarded himself as a free moral agent; he did what he pleased ; he never supposed that he was urged on by any power that violated his own liberty. If he did what he pleased, he was free. And so it is with all sinners. They do as they please. They form and execute such plans as they choose; and God over- rules their designs to accomplish his own purposes. The Targum of Jonathan has given the sense of this passage : “ Shall the axe boast against him who uses it, saying, I have cut [wood] ; or the saw boast against him who moves it, saying, I have sawed? When the rod is raised to smite, it is not the rod that smites, but he who smites with it.’* 16. Therefore shall the Lord. Heb., Adbw. % The Lord of hosts. In the present Hebrew text the original word is also admdi^ but fifty-two MSS. and six editions read Jehovah. On the meaning of the phrase the Lord of hosts ^ see note, ch. i. 9. This verse contains a threatening of the punishment that would come upon the Assyrian for his insolence and pride, and the remainder of the chapter is mainly occupied with the details of that punishment. The punishment here threatened is, that while he appeared to be a victor, and was boasting of success and of his plunder, God Avould send leanness — as a body becomes wasted with disease. H His fat ones. That is, those who had fattened on the spoils of victory ; his vigorous, prosperous, and flourishing army. The prophet here evidently intends to describe his numerous army glutted with the trophies of victory, and revelling on the spoils. H Leanness. They shall be emaciated and reduced; their vigour and strength shall be diminished. In Psa. cvi. 15, the word leanness |in is used to denote destruction, disease. In Micah vi. 10, it denotes diminution, scantiness — “ the scant ephah.” Here it denotes evidently that the army, which was so large and vigorous, should waste away as with a pestilential disease. Comp, ver. 19. The fact was, that of that vast host few escaped. The angel of the Lord slew a hundred and eighty-five thousand men in a single night, 2 JCings xix. 35. See notes on ch. xxxvii. 36. H And under his glory. That is, beneath the boasted honour, might, and magnificence of the proud monarch. H He shall kindle. That is, God shall suddenly and entirely destroy his magnificence and pride, as when a fire is kindled beneath a magnificent temple. A similar passage occurs in Zech. xii. 6 : In that day I will make the governors of Judah Like a hearth of fire among the wood, And like a torch of fire in a sheaf ; And they shall devour all the people roimd about. CHAPTER X. 253 B. c. 738.] 17 And tlie liglit of Israel shall be for a fire, y and bis Holy One for a fiame : and it shall burn and devour his thorns and his briers in one ^ day. y Heb. 12. 29. 2 ch. 37. 36. 18 And shall consume the glory of his forest, and of his fruitful field, ^both soul and body : and they shall be as when a standard-bearer fainteth. 1 from the soxd^ and even to the flesh. 17 And the light of Israel shall be for a fire, And his Holy One for a fiame ; And it shall burn and consume his thorns and his briers In one day. 18 And the glory of his forest, and of his fruitful field, Prom the soul to the flesh shall he consume, And he shall be as when a sick man wastes away with disease. 17. And the light of Israel. That is, Jehovah. The word light here is used also to denote a fire^ or that which causes light and heat. See Ezek. v. 2 ; Isa. xliv. 16 ; xlvii. 14. Here it is used in the same sense, denoting that Jehovah would be the fire (‘lix) that would cause the flame which would consume the Assyrian. Jehovah is often compared to a burning flame or fire. Dent. iv. 24 ; ix. 3 ; Heb. xii. 29. ^ Shall be for afire. By his power and his judgment he shall destroy them. ^ His Holy One. Israel’s Holy One ; that is, Jehovah — often called in the Scriptures the Holy One of Israel. ^ And it shall bum. That is, the flame that Jehovah shall kindle, or his judg- ments that he shall send forth. H And devour his thorns' and his briers. An expression denoting the utter impotency of all the mighty armies of the Assyrian to resist Jehovah. As dry thorns and briers cannot resist the action of heat, so certainly and speedily would the armies of Sennacherib be destroyed before Jehovah. Comp, note, ch. ix. 18. Lowth supposes that by “briers and thorns” here the common soldiers of the army are intended; and by “the glory of his forest,” (ver. 18,) the princes, officers, and nobles. This is doubtless the correct interpretation ; and the idea is, that all would be completely consumed and destroyed. H In one day. The army of Sennacherib was suddenly destroyed by the angel. See note on ch. xxxvii. 36. 18. The glory of his forest. In these expressions the army of Sennacherib is compared with a beautiful grove, thick set with trees ; and as all the beauty of a grove which the fire overruns is destroyed, so, says the prophet, it will be with the army of the Assyrian under the judgments of God. If the “ briers and thorns” (ver. 17) refer to the common soldiers of his army, then the glory of the forest — the tall, majestic trees — refers to the princes and nobles. But this mode of interpretation should not be pressed too far. ^ And of his fruitful field. . The word used here — carmel — is applied commonly to a rich mountain or promontory on the Mediterranean on the southern boundary of the tribe of Asher. The word, how'ever, properly means a fruitful field, a finely cultivated country, and Avas given to Mount Carmel on this account. In this place it has no reference to that mountain, but is given to the army of Sennacherib to keep up the figure which the prophet commenced in ver. 17. That army, nume- ous, mighty, and well disciplined, was compared to an extensive region of hill and vale ; of forests and fruitful fields ; but it should all be destroyed as when the fire runs over fields and forests, and con- sumes all their beauty. Perhaps in all this there may be allusion to 254 ISAIAH. [b. c. 738. 19 And tlie rest of tlie trees I of his forest shall he ^ few, that 1 number. | a child may write them. 19 And the remnant of the trees of his forest shall be few, And even a child can write them down. the proud boast of Sennacherib, (2 Kings xix. 23,) that he would “go up the sides of Lebanon, and cut down the cedars thereof, and the choice fir-trees thereof, and enter into the forest of Carmel."* In allusion, possibly, to this, the prophet says that God would cut dowm the tall trees and desolate the fruitful field — the “carmel’" of his army, and would lay all waste. H Both soul and body, Heb.,yro??z the soul to the flesh ; i. e. entirely. As the soul and the fiesh, or body, compose the entire man, so the phrase denotes the entireness or totality of anything. The army would be totally ruined. And they shall be as when a standard-bearer fainteth. There is here a great variety of interpretation. The LXX. read it, “And he shall fiee as one that fiees from a burning flame.” This reading Lowth has followed ; but for this there is not the slightest authority in the Hebrew. The V ulgate reads it, “And he shall fly for terror” — et erit terrore profugus. The Chaldee, “And he shall be broken, and shall fly.” The Syriac, “ And he shall be as if he had never been."’ Probably the correct idea is, and they shall be as lohen a sick man wastes away. The words which are used (oDi) Dbps) are brought together for the sake of a paranomasia — a figure of speech common in the Hebrew. The word rendered in our faint eth — Dbp mesbs — is probably the infinitive consti’uct of the verb ODD mdsds, to melt, dissolve, faint. It is applied to the manna that was dissolved by the heat of the sun, Exod. xvi. 21 ; to wax melted by the fire, Psa. Ixviii. 2 ; to a snail that consumes away, Psa. Iviii. 8 ; or to water that evaporates, Psa. Iviii. 7. Hence it is applied to the heart, exhausted of its vigour and spirit. Job. vii. 5 ; to things decayed that have lost their strength, 1 Sam. xv. 9 ; to a loan or tax laid upon a people that wastes and exhausts their wealth. It has the general notion, therefore, of melting, fainting, sinking away with the loss of strength, Psa. xxii. 14 ; cxii. 10 ; xcvii. 5 ; Isa. xix. 1 ; xiii. 7 ; Josh. ii. 11 ; v. 1 ; vii. 5. The word rendered standard-bearer (oDb) is from the verb dD3 ndsds. This word signifies sometimes to lift up, to elevate, or to erect a flag or standard to public view, to call men to arms, Isa. v. 26 ; xi. 10, 12 ; xiii. 2 ; xviii. 3 ; xlix. 22 ; and also to lift up, or to exhibit anything as a judgment or public warning, and may thus be applied to Divine judgments. Gesenius renders the verb, to waste away, to be sick. In Syriac it has this signification. Taylor (Heb. Con.) says, that it does not appear that this word ever has the signification of a military standard under which armies fight, but refers to a standard or ensign to call men together, or to indicate alarm and danger. The probable signification here is that which refers it to a man Avasting away with sickness, Avhose strength and vigour are gone, and who becomes weak and helpless. Thus applied to the Assyrian army, it is very striking. Though mighty, confident, and \dgorous — like a man in full health — • yet it would be like a vigorous man when disease comes upon him, and he pines away and sinks to the grave. 19. And the rest of the trees, etc. Keeping up still the image of a large and once dense forest, to Avhich he had likened the Assyrian CHAPTER X. 255 B.c. 738. J 20 ^ And it sliall come to pass in that day, that the rem- nant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them ; “ but shall stay upon the ^ Loud, the Holy One of Israel, in truth. a 2 Chron. 28. 20. b Hos. 14. 3. 20 And it shall come to pass in that day, That the remnant of Israel, — ^And tne escaped of the house of Jacob, Shall no more lean again upon him that smote him, But shall lean upon Jehovah, — The Holy One of Israel, in truth. army. “ The rest'' here means that which shall be left after the threatened judgment shall come upon them. ^ That a child may icrite them. That a child shall be able to number them, or write their names ; that is, they shall be very few. A child can number or count but few ; yet the number of those who would be left, would be so very small that even a child could count them Avith ease. It is pro- bable that a few of the army of Sennacherib escaped, (see note, ch. xxxvii. 37 ;) and, compared with the Avhole army, the remnant might bear a striking resemblance to the few decaying trees of a once magnificent forest of cedars. 20. And it shall come to pass. The prophet proceeds to state the effect on the Jews of the judgment that would overtake the army of the Assyrian. One of those effects, as stated in this verse, would be, that they would be led to see that it was in A^ain to look to the Assyrians any more for aid, or to form any further alliance Avith them, but that they should trust in the Lord alone. H The remnant of Israel. Those that would be left after the Assyrian had invaded and desolated the land. IT Shall no more again stay. Shall no more depend on them. Alliances had been formed Avith the Assyrians for aid, and they had resulted as all alliances formed between the friends and the enemies of God do. They are observed as long as it is for the interest or the convenience of God’s enemies to observe them ; and then his professed friends are made the victims of persecution, invasion, and ruin. Upon him that smote them. Upon the Assyrian, who Avas about to desolate the land. The calamities which he avouIcI bring upon them would be the main thing Avhich would open their eyes and lead them to forsake the alliance. One design of God’s permitting the Assyrians to invade the land Avas to punish them for this alliance, and to induce them to trust in God. % But shall stay, etc. They shall depend upon Jehovah, or shall trust in him for protection and defence. The Holy One of Israel. See ver. 17. ^ In truth. They shall serve him sincerely and heartily, not with feigned or divided service. They shall be so fully satished that the Assyrian cannot aid them, and be so severely punished for ever having formed an alliance Avith him, that they shall now return to Jehovah, and become his sincere Avorshippers. In this Averse, the prophet refers doubtless to the times of Hezekiah, and to the .extensive reformation and general prevalence of piety Avhich Avould take place under his reign, 2 Chron. xxxii. 22 — 33. Yitringa, Cocceius, Schmidius, etc., hoAA'ever, refer this to the time of the Messiah ; Yitringa supposing that the prophet refers immediately to the times of Hezekiah, but in a secondary sense, for the complete fulfilment of the prophecy, to the times of the Messiah. But it is not clear that he had reference to any other period than that which Avould immediately follow the in. vasion of Sennacherib. 256 ISAIAH. [b. c. 738. 21 The remnant shall return, even the remnant of Jacob, unto the mighty God. 22 For though thy people Israel he as the sand of the sea, c ch. 6. 13; 65. 8, 9. yet ^ a remnant * of them shall return : the consumption de- creed shall overflow ^ with right eousness. d Rom. 9. 27, 28. 1 in, or, among, e ch. 28. 22 ; Dan. 9. 27. £ or, in. 21 The remnant shall return — The remnant of Jacob, — ^XJnto the mighty God. 22 For though thy people, 0 Israel, be as the sand of the sea, A remnant of them shall return. The consummation is decreed, overflowiag with justice. 21. The remnant^ etc. That is, those who shall be left after the invasion of Sennacherib. U Shall return. Shall abandon their idolatrous rites and places of worship, and shall worship the true God. IT The mighty God. The God that had evinced his power in overcoming and destroying the armies of Sennacherib. 22. For though^ etc. In this verse, and in ver. 23, the prophet ex- presses positively the idea that hut a remnant of the people should be preserved amidst the calamities. He had said, (vers. 20, 21,) that a remnant should return to God. He now carries forward the idea, and states that only a remnant should be preserved out of the multi- tude, however great it was. Admitting that the number was then very great, yet the great mass of the nation would be cut off, and only a small portion would remain. H Thy people Israel. Or rather, “ thy people, O Israel” — making it a direct address to the Jews, rather than to God. H Be as the sand of the sea. The sands of the sea cannot be numbered, and hence the expression is used in the Bible to denote a number indefinitely great, Psa. cxxxix. 18 ; Gen. xxii 17 ; xli. 49; Josh. xi. 4; Judges vii. 12; 1 Sam. xiii. 5, etc. 11 "Yet a remnant. The word yet has been supplied by the translators, and evidently obscures the sense. The idea is, that a remnant only, a very small portion of the whole, should be preserved. Though they were exceedingly numerous as a nation, yet the mass of the nation would be cut off or carried into captivity, and only a few would be left. H Shall return. That is, shall be saved from destruction, and return by repentance unto God, ver. 21. Or, if it has reference to the approaching captivity of the nation, it means that but a few of them would return from captivity to the land of their fathers. H The consumption. The general sense of this is plain. The prophet is giving a reason why only a few of them would return ; and he says, that the judgment which God had determined on was inevitable, and would overfiow the land in justice. As God had determined this, their numbers availed nothing, but the consumption would be certainly accomplished. The word consumption — from kala, to complete, to finish, to waste away, vanish, disappear — denotes a languishing, or wasting away — as in disease ; and then destruction, or that which completes life and prosperity. It denotes such a series of judgments as would be a completion of the national prosperity, or as should terminate it entirely. H Decreed, hharutz. The word here used is derived from hharatz, to sharpen or bring to a point ; to rend, tear, lacerate ; to be quick, active, diligent ; and then to decide, determine, decree ; because that which is decreed is brought to a point, or issue. — Taylor, It evidently means here that it was fixed CHAPTER X. 257 B. c. 738.] 23 For tlie Lord God of hosts shall make a consnmptioiij even determined; in the midst of all the land. 24 H Therefore thus saith the Lord God of hosts, 0 my people that dwellest in Zion, he not f afraid of the Assyrian : he shall smite thee with a rod, i and shall lift up his staff against thee, after the manner of Egypt. / ch. 37. 6 . 1 but he shall. 23 For a consummation determined Shall the Lord, Jehovah of hosts, make in the midst of the land. 24 Wherefore thus saith the Lord, Jehovah of hosts, 0 my people that dwellest in Zion, fear not the Assyrian ; He shall [indeed] smite thee with a rod ; And shall lift up a staff against thee, [But it shall be] after the manner of Egypt. upon or decreed in the mind of God, and that being thus decreed, it must certainly take place. H Shall overflow. shoteph. This word is usually applied to an inundation, when a stream rises above its banks and overflows the adjacent land, Isa. xxx. 28; Ixvi. 12; Psa. Ixxviii. 20. Here it means evidently that the threatened judg- ment would spread like an overflowing river through the land, and would accomplish the devastation which God had determined. H With righteousness. With justice, or in the infliction of justice. Justice would abound or overflow, and the consequence would be that the nation would be desolated. 23. For the Lord God of hosts. Note, ch. i. 9. H Shall make a con^ sumption. The Hebrew of this verse might be rendered, “for its [destruction] is completed, and is determined on; the Lord Jehovah of hosts will execute it in the midst of the land.” Our translation, however, expresses the force of the original. It means that the destruction was fixed in the mind or purpose of God, and would be certainly executed. The translation by the LXX., which is followed in the main by the Apostle Paul in quoting this passage, is somewhat different ; “ For he will flnish the work, and cut it short in righteous- ness ; for a short work will the Lord make in the whole habitable world” — eV ry oiKovpeurj ‘ 6 \y ; as quoted by Paul, “upon the earth” — €it\ rys yys. For the manner in which this passage is quoted by Paul, see notes on Rom. ix. 27, 28. IT Li the midst of all the land. That is, the land of Israel, for the threatened judgment extended no farther. 24. Therefore^ etc. In this verse the prophet returns to the main subject of this prophecy, which is to comfort the people of Jerusalem with the assurance that the army of the Assyrian would be destroyed. ^ O my people. An expression of tenderness, showing that God regarded them as his children, and notwithstanding the judgments that he would bring upon them for their sins. In the midst of severe judgments God speaks the language of tenderness ; and, even when he punishes, has towards his people the feelings of a father, Heb. xii. 5 — 11. IT That dwellest in Zion. Literally, in mount Zion ; but here taken for the whole city of Jerusalem. See note, ch. i. 8. IT Be not afraid^ etc. For his course shall be arrested, and he shall be repelled and punished, vers. 25 — 27. IT He shall smite thee. He shall, indeed, smite thee, but shall not utterly destroy thee. IT And shall lift up his staff. Note, ver. 5. The staff \iQxe. is regarded as an instrument of punishment, (comp, note, ch. ix. 4;) and the sense is, that by his invasion, and by his exactions, he would oppress and punish the I 258 25 For yet a very little wMle, and the indignation ^ shall cease, and mine anger in their * de- struction. 26 And the Lord of hosts shall stir up a scourge for him, ff Dan. 11. 36. h 2 Kings I 9 . 35. [b. c. 738. according to the slaughter of Midian * at the rock of Oreh : and as his rod was upon the sea, so shall he lift it up after the manner of Egypt. • Judg. 7- 25. 25 For yet a very little while, and the indignation shall cease, And mine anger, in their annihilation. 26 And Jehovah of hosts shall raise up for him a scourge, Like the stroke upon Midian at the rock Oreb ; And as his rod was over the sea. So shall he lift it up as he did in Egypt. ISAIAH. nation. ^ After the manner of Egypt, Heb., in the way of Egypt, Some interpreters have supposed that this means that Sennacherib would oppress and afSict the Jews in his going down to Egypt, or on his way thither to attack the Egyptians. But the more correct inter- pretation is that which is expressed in our translation — after the manner of Egypt : that is, the nature of his oppressions shall be like those which the Egyptians under Pharaoh inflicted on the Jews, There are two ideas evidently implied here : (1.) That the oppression would be heavy and severe. Those which their fathers experienced in Egypt were exceedingly burdensome and cruel. So it would be in the calamities that the Assyrian would bring upon them. But (2) their fathers had been delivered from the oppressions of the Egyp- tians. And so it would be now. The Assyrian would oppress them ; but God would deliver and save them. The phrase “ in the way of,’* is used to denote after the maimer of or, as an example, in Amos iv. 10 : “I have sent among you the pestilence after the manner of Egypt.’* Heb., in the way of Egypt, Comp. Ezek. xx. 30. 25. For yet a very little tohile. This is designed to console them with the hope of deliverance. The threatened invasion was brief, and was soon ended by the pestilence that swept off the greater part of the army of the Assyrian. IT The indignation shall cease. The anger of God against his offending people shall come to an end ; his purposes of chastisement shall be completed ; and the land shall be delivered. ^ In their destruction, from 5a/a, to wear out ; to consume ; to be annihilated. It means here, that his anger Avould terminate in the entire annihilation of their poAver to injure them. Such Avas the complete overthroAV of Sennacherib by the pestilence, 2 Kings xix. 35. The word here used occurs in this form in no other place in the Hebrew Bible, though the verb is used, and other forms of the noun. The verb — Deut. vii. 4 ; xxix. 5 ; Josh, ix, 13 ; Neh. ix. 21, etc. Nomis — Ezek. xxiii. 43 ; Isa. xxxviii. 17 ; Jer. xxxviii. 11, 12 ; Isa. xvii. 14, et al, 26. And the Lord of hosts shall stir up. Or shall raise up that Avhich shall prove as a scourge to him. H A scourge for him. That is, that Avhich shall punish him. The scourge or rod is used to denote severe punishment of any kind. The nature of this punish- ment is immediately specified. ^ According to the slaughter of Midian. That is, as the Midianites Avere discomfited and punished. There is reference here, doubtless, to the discomfiture and slaughter of the Midianites by Gideon, as recorded in Judges vii. 24, 25. That was CHAPTER X 259 B. c. 738.] 27 And it sliall come to pass in that day, that his hnrden shall ^ he taken away from olf thy shoulder, and his yoke from off thy neck, and the yoke shall he destroyed because of the * anointing. 1 remove. k Dan. 9. 24. 27 And it shall come to pass in that day, His burthen shall be removed off thy shoulder, And his yoke from off thy neck ; And it shall be broken before the anointing. signal and entire ; and the prophet means to say that the destruction of the Assyrian would be also signal and total. The country of Midian or Madian was on the east side of the Elanitic branch of the Red Sea ; but it extended also north along the desert of Mount Seir to the country of the Moabites. See note on ch. lx. 6. H At the rock of Oreh. At this rock Gideon slew the two princes of the Midianite-s, Oreb and Zeeb, (Judges vii. 25 ;) and from this circumstance, pro- bably, the name was given to the rock, Lev. xi. 15 ; Deut. xiv. 14. It was on the east side of the Jordan. If And as his rod, etc. That is, as God punished the Egyptians in the Red Sea. *lf So shall he lift it up after the manner of Egypt. As God overthrew the Egyptians in the Red Sea, so shall he overthrow and destroy the Assyrian. By these two comparisons, therefore, the prophet represents the complete destruction of the Assyrian army. In both of these cases the enemies of the Jews had been completely overthrown, and so it would be in regard to the hosts of the Assyrian. 27. Elis burden shall be taken away. The oppressions and exactions of the Assyrian. From off thy shoulder. We bear a burden on the shoulder ; and hence any grievous exaction or oppression is repre- sented as borne upon the shoulder. ^ And his yoke, etc. Another image denoting deliverance from oppression and calamity. If And the yoke shall be destroyed because of the anointing. In the interpreta- tion of these words, expositors have greatly differed. The Hebrew is literally, “from the face of oil,” . The Yulgate renders it literally, d facie olei. The LXX., “ His fear shall be taken from thee, and his yoke from thy shoulders.’^ The Syriac, “ His yoke shall be broken before the oxen.” The Chaldee Paraphrase, “The people shall be broken before the Messiah.” Lowth renders it, “The yoke shall perish from off your shoulders;” following the Septuagint. Grotius suggests that it means that the yoke which the Assyrians had imposed upon the Jews would be broken by Hezekiah, the king who had been anointed with oil. Jarchi also supposes that it refers to one who was anointed — to the king ; and many interpreters have referred it to the Messiah, as the anointed of God. Vitringa supposes that the Holy Spirit is here intended. Kimchi supposes that the figure is derived from the effect of oil on wood in destroying its con- sistency, and loosening its fibres ; and that the expression means that the yoke would be broken or dissolved as if it were penetrated with oil. But this is ascribing a property to oil which it does not possess. Archbishop Seeker supposes that, instead of oil, the text should read shoulder, by a slight change in the Hebrew. But for this conjectural reading there is no authority. Cocceius supposes that the word oil here means and is used to denote prosperity and wealth ; and that the prophet means to say that the Assyrian would be corrupted and destroyed by the great amount of wealth which he would amass. 260 ISAIAH. (b. c. 738. 28 He is come to Aiath, lie 1 masli lie liatli laid up liis car- is passed to Migron ; at Micli- | riages : 28 He is come to Aiath ; he is passed to Migron ; At Michmasli he hath reviewed his forces. The Rabbins say that this deliverance was wrought on account of the great quantity of oil which Hezekiah caused to be consumed in the synagogues for the study of the law — a striking instance of the weak and puerile methods of interpretation which they have every- where evinced. I confess that none of these explanations seem to me to be satisfactory, and that I do not know what is the meaning of the expression. 28. He is come to Aiath, These verses (28 — 32) contain a descrip- tion of the march of the army of Sennacherib as he approached Jerusalem to invest it. The description is expressed with great beauty. It is rapid and hurried, and is such as one would give who was alarmed by the sudden and near approach of an enemy — as if while the narrator was stating that the invader had arrived at one place, he had already come to another ; or as if while one messenger should say that he had come to one place, another should answer that he was still nearer, and a third, that he was nearer still, so as to produce universal consternation. The prophet speaks of this as if he saw it, (comp, note, ch. i. 1 ;) as if with the glance of the eye he sees Sennacherib advancing rapidly to Jerusalem. The general course of this march is from the north-east to the south-west towards Jerusalem, and it is possible still to follow the route by the names of the places here mentioned, and which remain at present. All the places are in the vicinity of J erusalem, and this shows how much his rapid approach was fitted to excite alarm. The name Aiath rig does not occur else- where ; but Ai is often mentioned, and Aija is found in Neh. xi. 31. Doubtless the same city is meant. It was situated near Bethel eastward. Josh. vii. 2. It was at this place that Joshua was repulsed on account of the sin of Achan, though the city was after- wards taken by Joshua, the king seized and hanged, and the city destroyed. It was afterwards rebuilt, and is often mentioned, Ezra ii. 28 ; Neh. vii. 32. It is called by the LXX. Ayyai ; and by Josephus Aina. In the time of Eusebius and Jerome its site and scanty ruins were still pointed out, not far distant from Bethel towards the east. The name, however, has at present wholly perished, and no trace of the place now remains. It is probable that it was near the modern Deir Diwan, about three miles to the east of Bethel. See Robinson’s Bibli. Research, ii. 119, 312, 313. H He is passed to Migron. That is, he does not remain at Aiath, but is ad- vancing rapidly towards Jerusalem. This place is mentioned in 1 Sam. xiv. 2, from which it appears that it was near Gibeah, and was in the boundaries of the tribe of Benjamin, to the south-west of Ai and Bethel. No trace of this place now remains. ^ At Michmash, This was a town within the tribe of Ephraim, on the confines of Benjamin, Ezra ii. 27 ; Neh. vii. 31. This place is now called Miikhmas, and is situated on a slope or low ridge of land between two small Wadys, or water-courses. It is no-w desolate, but bears the marks of having been a much larger and stronger place than the other towns in the neighbourhood. There are many foundations of hewn stones ; and some columns are lying among them. It is about nine miles to the north-east of Jerusalem, and in the immediate neigh- fi.c. 738.] CHAPTER X. 261 29 They are gone over the passage : they have taken np their lodging at Geha; Ramah Ms afraid; Giheah of Saul is fled. l Jer. 31. 15. 29 They have passed the strait ; Geba is their quarters for the night ; Eamah is alarmed ; Gibeah of Saul has fled away. bourhood of Gibeah and Ramah. — Robinson’s Bibli. Research, ii. 117. In the time of Eusebius it was a large village. — Onomast. Art. Machmas. IT He had laid up his carriages. Heb., “ he hath deposited his weapons.” The word rendered hath laid up ("•'I??.') may possibly mean he reviewed^ or he took an account of ; that is, he made that the place of review preparatory to his attack on Jerusalem. Jerome says, that the passage means that he had such confidence of taking Jeru- salem that he deposited his armour at Michmash, as being unneces- sary in the siege of Jerusalem. I think, however, that the passage means simply that he had made Michmash one of his stations to which he had come, and that the expression “he hath deposited his armour there,” denotes merely that he had come there as one of his stations, and had pitched his camp in that place on the way to Jerusalem. The English word carriage sometimes meant formerly that which is carried^ baggage, vessels, furniture, etc. — Webster. In this sense it is used in this place, and also in 1 Sam. xvii. 22 ; Acts xxi. 15. 29. They are gone over the passage. The word passage (*^1^^) may refer to any passage or ford of a stream, a shallow part of a river where crossing was practicable ; or it may refer to any narrow pass, or place of passing in mountains. The Chaldee Paraphrase renders this, “ they have passed the Jordan ;” but this cannot be the mean- ing, as all the transactions referred to here occurred in the vicinity of Jerusalem, and long after they had crossed the Jordan. In 1 Sam. xiii. 23, the “passage of Michmash” is mentioned as the boundary of the garrison of the Philistines. Between Jeba’ and Miikhmas there is now a steep, precipitous valley, which is probably the “passage” here referred to. This Wady or valley runs into another that joins it on the north, and then issues out upon the plain not far from Jericho. In the valley are two hills of a conical form, having steep rocky sides, which are probably the rocks mentioned, in connexion with Jonathan’s adventure, as a narrow defile or way between the rock Bozez on the one side, and Seneh on the other, 1 Sam. xiv. 4, 5. This valley appears at a later time to have been the dividing line between the tribes of Ephraim and Benjamin, for Geba on the south ^ide of this valley was the northern limit of Judah and Benjamin, 2 Kings xxiii. 8 ; while Bethel on its north side was on the southern border of Ephraim, Josh, xvi, 1, 2. Robinson’s Biblical Research, ii. 116. Of course it w'as an important place, and could be easily guarded — like the strait of Thermopylse. By his having passed this place is denoted an advance towards Jerusalem, showing that nothing impeded his progress, and that he was rapidly hastening wdth his army to the city. H They have taken up their lodging at Geba. They have pitched their camp there, being entirely through the defile of Michmash. Heb., “ Geba is a lodging-place for us that is, for the Assyrians. Perhaps, hoAvever, there is an error in the common Hebrew text here, and that it should be ych Idmo, for them, instead of la7iu, for us. The LXX, and the Chaldee so read it, and so our translators 262 ISAIAH. [b. c. 738. 30 ' Lift up tiy voice, 0 Le heard uuto Laish, 0 poor daughter of Gallim ; cause it to Anathoth. 1 cry shrill toith. 30 Lift up thy voice, 0 daughter of Gallim ! Cause it to be heard unto Laish, 0 poor Anathoth ! have understood it, Geba here is not to be confounded with “ Gibeah of Saul,” mentioned just after. It was in the tribe of Benjamin, (1 Kings XV. 22;) and was on the line, or nearly on the line of Judah, so as to be its northern boundary, 2 Kings xxiii. 8. It was not far from Gibeath, or Gibeon. There are at present no traces of the place known. ^ Ramah, This city was in the tribe of Benjamin. It was between Geba and Gibeah, It was called Ramah^ from its being on elevated ground. Comp, note. Matt. ii. 18. Ramah, now called er-Rdm^ lies on a high hill a little east of the road from Jeru- salem to Bethel. It is now a miserable village, with few houses, and these in the summer mostly deserted. There are here large square stones, and also columns scattered about in the fields, indicating an ancient place of some importance. A small mosque is here with columns, which seems once to have been a church. Its situation is very conspicuous, and commands a fine prospect. It is near Gibeah, about six Roman miles from Jerusalem. So Jerome, comm, in Hos. V. 8 : “Rama quse est juxta Gabaa in septimo lapide a Jerosolymis sita.” Josephus places it at forty stadia from Jerusalem, (Ant. viii. 12. 3.) *11 Is afraid. Is terrified and alarmed at the approach of Sennacherib — a beautiful variation in the description denoting his rapid and certain advance on the city of Jerusalem, spreading con- sternation everywhere. H Gibeah of Saul, This was called “ Gibeah of Saul,” because it was the birthplace of Saul, 1 Sam. xi. 4 ; xv. 34 ; 2 Sam. xxi. 6 ; and to distinguish it from Gibeah in the tribe of Judah, Josh, xv, 57 ; and also a Gibeah where Eleazar ivas buried. Josh, xxiv. 33. Jerome mentions Gibeah as in his day level with the ground, (Epis. 86. ad Eustoch.) It has been almost wholly, since his time, unnoticed by travellers. It is probably the same as the modern village of Jeba, lying in a direction to the south-west of Miikhmas. This village is small, and is half in ruins. Among these there are occasionally seen large hewn stones indicating antiquity. There is here the ruin of a small tower almost solid, and a small building having the appearance of an ancient church. It is an elevated place from which several villages are visible. — Robinson’s Bibli. Research, ii. 113. ^ Is fled. That is, the inhabitants have fled. Such was the consternation produced by the march of the army of Sennacherib that the city was thrown into commotion and left empty, 30. Lift up thy mice. That is, cry aloud from alarm and terror. The prophet here changes the manner of describing the advance of Sennacherib. He had described his rapid march from place to place, (vers. 28, 29,) and the consternation at Ramah and Gibeah ; he noAV changes the mode of description, and calls on Gallim to lift up her voice of alarm at the approach of the army, so that it might reverberate among the hills, and be heard by neighbouring towns. H Daughter, A term often applied to a beautiful city or town. See note on*ch. i. 8. H Gallim. This was a city of Benjamin, north of Jerusalem. It is mentioned only in this place and in 1 Sam. xxv. 44. No traces of this place are now to be found. *11 Cause it to be heard. That is, CHAPTEK X. 265 B. c. 738.] 31 Madmenali is remoyed ; I tliemselyes to flee, tlie inhabitants of GeTbim gather I 32 As yet shall ho remain at 31 Madmenah is gone away ; The inhabitants of Gebim flee together. 32 Yet this day shall he abide at Nob, cause thy voice to be heard. Raise the cry of distress and alarm. Unto Laish. There was a city of this name in the northern part of Palestine, in the bounds of the tribe of Dan, Judg. xviii. 7, 29. But it is contrary to all the circumstances of the case to suppose that the prophet refers to a place in the north of Palestine. It was probably a small village in the neighbourhood of Gallim. There are at present no traces of the village. In 1 Mac. ix. 9, a city of this name is men- tioned in the vicinity of Jerusalem, which is doubtless the one here referred to. H O poor Anathoth, Anathoth was a city of Benjamin, (Josh. xxi. 18,) where Jeremiah was born, Jer. i. 1. 'Anata, which is doubtless the same place here intended, is situated on a broad ridge of land at the distance of one hour and a quarter, or about three miles from Jerusalem. Josephus describes Anathoth as twenty stadia distant from Jerusalem, (Ant.x. 7. 3 ;) and Eusebius and Jerome men- tion it as about three miles to the north of the city. ^Anata appears to have been once a walled town, and a place of strength. Portions of the wall still remain, built of large hewn stones, and apparently ancient, as are also the foundations of some of the houses. The houses are few, and the people are poor and miserable. Erom this point there is an extensive view over the whole eastern slope of the mountainous country of Benjamin, including all the valley of the Jordan, and the northern part of the Dead Sea. Erom this place, also, several of the villages here mentioned are visible. — Robinson’s Bibli. Research, ii. 109 — 111. The word uoor applied to it here denotes afflicted^ oppressed; and the language is that of pity on ac- count of the impending calamity, and is not designed to be descriptive of its ordinary state. The language in the Hebrew is a paranomasia, a species of writing quite common in the sacred -writings. See Gen. i. 2; iv. 12; Isa. xxviii. 10, 13 ; Joel i. 15 ; Isa.xxxii. 7 ; Micah i. 10, 14; Zeph. ii. 4. Comp. Stuart’s Heb. Gram., ed. 1, § 246. The figure abounded not only in the Hebrew, but among the Orientals generally. Lowth reads this, “answer her, O Anathoth;” following in this the Syriac version, which reads the word rendered poor as a verb from Jntt, to answer, or respond, and supposes that the idea is retained of an echo, or reverberation among the hills, from which he thinks Anathoth, from the same verb, took its name. But the meaning of the Hebrew text is that given in our translation. The simple idea is that of neighbouring cities and towns lifting up the voice of alarm at the approach of the enemy. 31. Madmenah. This city is mentioned nowhere else. The city of Madmannah, or Medemene, mentioned in Josh. xv. 31, was in the bounds of the tribe of Simeon, and was far south towards Gaza. It cannot be the place intended here. H Is removed. Or, the inhabitants have fled from fear. See ver. 29. ^ Gebim. This place is unknown. It is nowhere else mentioned. IT Gather themselves to flee. A de- scription of the alarm prevailing at the approach of Sennacherib. 32. As yet shall he remain. This is still a description of his advanc- ing towards Jerusalem. He would make a station at Nob and remain there a day — meaning, perhaps, only one day, such would be his 264 ISAIAH* [b. 0.738* JNTob that day: lie shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. 33 Behold, the Lord, the Lord of hosts, shall lop the hough with terror : and the high ones of stature shall he hewn down, and the haughty shall he humbled. He shall shake his hand against the mount of the daughter of Zion, Against the hill of Jerusalem. 33 Behold, the Lord, Jehovah of hosts. Shall lop the flourishing branch with terror ; And the high of stature shall be cut down ; And the haughty shall be humbled. impatience to attack and destroy Jerusalem. IT At Nob. Nob was a city of Benjamin, inhabited by priests, Neh. xi. 32. When David was driven away by Saul, he came to this city, and received supplies from Ahimelech the priest, 1 Sam. xxi. 1 — 6. Nob must have been situated somewhere upon the ridge of the Mount of Olives to the north-east of the city. So Jerome, professedly from Hebrew tradition, says, “ Stans in oppidulo Nob et proculurbem conspiciens Jerusalem.” — Comm, m loc. Messrs. Hobinson and Smith sought all along the ridge of the Mount of Olives, from the Damascus road to the summit opposite to the city, for some traces of an ancient site which might be regarded as the place of Nob, but without the slightest success, (Bibli. Research, ii. 150.) II He shall shake his hand. That is, in the attitude of menace or threatening. This language implies that the city of Nob was so near to Jerusalem that the latter city could be seen from it; and the description denotes that, at the sight of Jeru- salem, Sennacherib would be full of indignation, and utter against it the threat of speedy and complete ruin. H The mount of the daughter of Zion. See note, ch. i. 8. The Chaldee renders this, “ He shall come and stand in Nob, the city of the priests, over against the wall of Jerusalem, and shall answer and say to his army, ‘ Is not this that city of Jerusalem against which I have assembled all my armies, and on account of which I have made an exaction on all my provinces? And lo, it is less and more feeble than any of the defences of the people which I have subjected in the strength of my hand.* Over against that he shall stand, and shake his head, and shall bring his hand against the mount of the sanctuary which is Zion, and against the court which is in Jerusalem.** Jarchi and Kimchi say that Nob was so near to Jerusalem that it could be seen from thence; and hence this is mentioned as the last station of the army of the Assyrian, the end of his march, and where the prize seemed to be within his grasp. 33. Behold, the Lord, etc. The prophet had described in the pre- vious verses the march of the Assyrian towards Jerusalem, station by station. He had accompanied him in his description until he had arrived in full sight of the city which was the object of all his pre- paration. He had described the consternation wkich was felt at his approach in all the smaller towns. Nothing had been able to stand before him; and now, flushed with success, and confident that Jeru- salem would fall, he stands before the devoted city. But here the prophet announces that his career was to close, and here his arms to be stayed. Here he was to meet with an overthrow, and Jerusalem would still be safe. This is the design of the prophecy, to comfort the inhabitants of Jerusalem with the assurance that they still would be B. c. 738.] CHAPTER X. 265 34 And lie shall cut down the thickets of the forest with iron, and Lebanon shall fall * by a mighty one. 1 or, mightily. 34 And he shall hew down the thickets of the forest with iron, And Lebanon shall fall by a mighty one. safe. H Shall lop the hough. The word hough here (^^0 from to adorn, to beautify ; and is given to a branch or bough of a tree on account of its beauty. It is, therefore, descriptive of that which is beautiful, honoured, proud; and is applied to the Assyrian on ac- count of his pride and magnificence. In vers. 18, 19, the prophet had described the army of the Assyrian as a magnificent forest. Here he says that the glory of that army should be destroyed, as the vitality and beauty of the waving bough of a tree are quickly destroyed when it is lopped with an axe. There can scarcely be conceived a descrip- tion that would more beautifully represent the fading strength of the army of the Assyrian than this. H With terror. In such a way as to inspire terror. ^ The high ones of stature. The chief men and officers of the army. 34. And he shall cut down the thickets of the forest. The army of the Assyrians, described here as a thick, dense forest. Comp. vers. 18, 19. H With iron. As a forest is cut down with an axe, so the prophet uses this phrase here to keep up and carry out the figure. The army was destroyed with the pestilence, (2 Kings xix. 35;) but it fell as certainly as a forest falls before the axe. ^ And Lebanon. Lebanon is here evidently descriptive of the army of the Assyrian, retaining the idea of a beautiful and magnificent forest. Thus in Ezek. xxxi. 3, it is said, “ The king of the Assyrians was a cedar of Lebanon with fair branches.’" Lebanon is usually applied to the Jews as descrip- tive of them, (Jer. xxii. 6, 23 ; Zech. x. 10 ; xi. 1 ;) but it is evidently applied here to the Assyrian army : and the sense is, that that army should be soon and certainly destroyed, and that therefore the inha- bitants of Jerusalem had no cause of alarm. See notes on ch. xxxvii. ANALYSIS OF CHAPTER XI. This chapter is connected with the preceding as part of the same general prophecy. In that, the prophet had described the invasion of Sennacherib, and had given the assurance that Jerusalem should he safe, notwithstanding the threatened invasion. The general design of that prophecy was to console the people with the assurance CHAPTER XIV. 329 B. c. 713.] 12 How art tEou fallen from heayen, 0 ^Lucifer, son of tlie 1 or, day-star. morning ! how art thou cut down to the ground, which didst weaken the nations ! 12 ‘ How art thou fallen from heaven ! ‘ 0 bright star, son of the dawn ! ^ How art thou cut down to the earth ! ^ 0 thou that didst weaken the nations ! the pecten or by the hand. See notes and illustrations on ch. v. 12. Additional force is given by all these expressions if they are read, as Lowth reads them, as questions asked in surprise, and in a taunting manner, over the haughty king of Babylon: “Is thy pride, then, brought down to the grave?” etc. U The worm. This word, in Hebrew rimma, denotes a worm that is found in putrid substances, Exod. xvi. 20 ; Job vii. 5 ; xxi. 26. ^ Is spread under thee. Is become thy couch — instead of the gorgeous couch on -which thou wert accus- tomed to repose. IT And the worms, toleA — the same word which occurs in ch. i. 18, and there rendered crimson. See note on that verse. This word is usually applied to the insect from which the crimson dye was obtained ; but it is also applied to the worm which preys upon the dead, Exod. xvi. 20 ; Isa. Ixvi. 24. ^ Cover thee. Instead of the splendid covering which was over thee when reposing on thy couch in thy palace. What could be more humiliating than this language ? How striking the contrast between his present situation and that in which he reposed in Babylon ! And yet this language is as applica- ble to all others as to that proud and haughty king. It is equally true of the great and mighty everywhere ; of the rich, the gay, the beautiful, and the proud, who lie on beds of down, that they will soon lie where worms shall be their couch and their covering. How ought this reflection to humble our pride ! How should it lead us to be prepared for that hour when the grave shall be our bed — and when, far away from the sound of the viol and the harp, from the sweet voice of friendship and the noise of revelry, we shall mingle with our native dust ! 12. How art thou fallen from heaven. A new image is presented here. It is that of the bright morning star, and a comparison of the once magnifleent monarch with that beautiful star. He is now ex- hibited as having fallen from his place in the east to the earth. His glory is dimmed; his brightness quenched. Nothing can be more poetic and beautiful than a comparison of a magnifleent monarch witli the bright morning star ! Nothing more striking in representing his death than the idea of that star falling to the earth ! ^ Lucifer. Marg., day-star, bb'n helel^ from bbn haldl^ to shine. The word in Hebrew occurs as a noun nowhere else. In two other places (Ezek. xxi. 12 ; Zech. xi. 2) it is used as a verb in the imperative mood of the Hiphil, and is translated howl, from the verb bb’ yalal, to howl or cry. Gesenius and Rosenmiiller suppose that it should be so rendered here. So Noyes renders it, “Howl, son of the morning!” But the common translation seems to be preferable. The LXX. render it ^EcoatpApos, and the Vulgate Lucifer, the morning star. The Chaldee, “ How art thou fallen from high, who wert splendid among the sons of men.” There can be no doubt that the object in the eye of the prophet was the bright morning star ; and his design was to compare this magnificent Oriental monarch with that. The comparison of a 330 ISAIAH. [b. c. 713 13 For tlion Bast said in tBine Beart, I will ascend into Beayen, I will exalt mj tBrone aBoye tBe stars of God : I will sit also npon tBe mount of tBe con- gregation, in tBe sides ® of tBe nortB : r Dan. 8. 10. s Psa. 48. 2. 13 ‘ For tBou saidst in tBine Beart, “ I will mount to Beaven ! ^ “ Above tbe stars 'will I exalt my tBrone ! ‘ ‘‘ I will sit in the mount of tBe assembly [of the gods] ! ‘ ‘‘Upon tbe [mountain] sides of tbe Kortb ! monarch with tbe sun, or the other heavenly bodies, is common in the Scriptures. H Son of the morning , This is a Hebraism, (see note on Matt. i. 1,) and signifies that that bright star is, as it were, the pro- duction or the offspring of morning ; or that it belongs to the morning. The word son often thu-s denotes possession^ or that one thing belongs to another. The same star in one place represents the Son of God himself. Hev. xxii. 16 : “I am the bright and morning star.’^ % Which didst weaken the nations. By thy oppressions and exactions, rendering once mighty nations feeble. 13. For thou hast said in thine heart. It was thy purpose or design. ^ I will ascend into heaven. Nothing could more strikingly show the arrogance of the monarch of Babylon than this impious design. The meaning is, that he intended to set himself up as supreme ; he designed that all should pay homage to him ; he did not intend to acknowledge the authority of God. It is not to be understood literally; but it means that he intended not to acknowledge any superior either in heaven or earth, but designed that himself and his laws should be re- garded as supreme. ^ Above the stars of God, The stars which God has made. This expression is equivalent to the former, that he would ascend into heaven. ^ I will sit also upon the mount of the congrega- tion. The "word rendered congregation — from to fix^ appoint — properly means a fixed or definite time ; then an appointed place of meeting ; then a meeting itself, an assembly, a congregation. What is referred to here it is difficult to determine. The U^, render it, “ on a high mountain, on the lofty regions which lie to the north.'’ The Chaldee, “I will sit in the mount of covenant, in the regions of the north.” Grotius supposes that when the king of Babylon said he would ascend into heaven, he meant the land of Judea, which was calledheaven because it was dedicated to God ; — that Avhen he said he would ascend above the stars,* he meant to denote those “who where learned in the laAv;” that by the “mount of the congregation” he meant Mount Moriah, where was the temple ; and that by the “ sides of the north” he meant Mount Zion, which he says was on the north of Jerusalem. It is remarkable that the usually accurate Grotius should have fallen into this error, as Mount Zion was not on the north of Jerusalem, but was south of Mount Moriah. Yitringa defends the same interpreta- tion in the main, but supposes that by the “mount of the congrega- tion” is meant Mount Zion, and by “ the sides of the north” is meant Mount Moriah lying north of Zion. He supposes that Mount Zion is called “the mount of the congregation,” not because the congrega- tion of Israel assembled there, but because it was the appointed place where God met his people, or where he manifested himself to them, and appeals to the folloAving places where the word which is here rendered congregation is applied, in various forms, to the manifestation which God thus made, Exod. xxv. 22 ; xxix. 42, 43 ; Psa. Ixxiv. 8. CHAPTER XIY. 831 B. c. 71S.] So Lowth supposes that it refers to the place where God promised to meet with his people, (Exod. xxv. 22 ; xxix. 42, 43,) and to commune with them, and translates it the mount of the Divine presence/* But to this interpretation there are great objections. (1.) The terms here employed, “the mount of the congregation,” “ the sides of the north,” are not elsewhere applied to Mount Zion, and to Mount Moriah. (2.) It does not correspond with the evident design of the king of Babylon. His object was not to make himself master of Zion and Moriah, but it was to exalt himself above the stars ; to be elevated above all inferior beings ; and to be above the gods. (3.) It is a most forced and unnatural interpretation to call the land of Judea “heaven,’* to speak of it as being “above the stars of God,” or as “above the heights of the clouds ;” and it is clear that the king of Babylon had a much higher ambition, and much more arrogant pretensions, than the conquest of what to him would be the comparatively limited province of Judea. HoAvever important that land appeared to the Jews as their country and their home, or however important it was as the place of the solemnities of the true religion, yet we are to re- member that it had no such consequence in the eyes of the king of Babylon. He had no belief in the truth of the Jewish religion ; and all Judea, compared with his other vast dominions, would appear to be a very unimportant province. It is evident, therefore, I think, that the king of Babylon did not refer here to Judea, or to Zion. The leading idea of his heart, which ought to guide our interpretation, was that he designed to ascend in authorit7j over all inferior beings, and to he like the Most High. We are to remember that Babylon was a city of idolatry ; and it is most probable that by ‘ ‘ the mount of the congrega- tion in the sides of the north,” there is reference to a belief prevalent in Babylon that the gods had their residence on some mountain of the north. This was a common opinion among the ancients. The Hindoos call that mountain Meru ; the Persians, who are folloAvers of Zoroaster, Ai Bordsch ; the Arabs, Kafe ; and the Greeks, Olympus. The common opinion was that this mountain was in the centre of the world, but the Hindoos speak of it as to the north of themselves in the Himmaleh regions ; the followers of Zoroaster in the mountains of Caucasus, lying to the north of their country ; and the Greeks speak of Olympus, the highest mountain north of them in Thessaly. The Hindoo belief is thus referred to by Ward: — ■“In the book of Karma-Yipaka, it is said that the heavenly Vishnu, Brahma, and Siva, are upon the three peaks of the mountain Su-Meru, and that at the foot of this mountain are the heavens of twenty-one other gods.” — View of the History, Literature, and Religion of the Hindoos, vol. i. 13. So Wilford, in a treatise on the mountain Caucasus, in the Asiatic Researches, vol. vi. 488, says, “The Hindoos regard the mountain Meru as the dwelling-place of the gods. In the Puranas it is said, that upon the mountain Meru there is eternal day, for a space of fourteen degrees around the mountain Su-Meru, and consequently eternal night for the same space on the opposite side ; so the Hindoos are constrained to admit that Su-Meru is directly upon the top of the shadoAV of the earth, and that from the earth to that peak there is a vast cone-formed hill, dense as other earthly bodies, but invisible, impalpable, and impassable by mortals. On the side of this hill are various abodes, which, the higher one ascends, become the more beau- tiful, and which are made the dwellings of the blessed according to the degrees of their desert. God and the most exalted of the divine 332 ISAIAH [B. c. 713. beings have their abodes on the sides of the north, and on the top of this mountain.” According to the Zendavesta, the A1 Bordsch is the oldest and the highest of the mountains ; upon that is the throne of Ormuzd, and the assemblage of the heavenly spirits, (Feruer.) See Kosenmilller, Alterthumskunde, i. 154 — 157. Thus in Babylon some of the mountains north in Armenia may have been supposed to be the peculiar dwelling-place of the gods. Such a mountain would appear to be under the north pole, and the constellations would seem to re- volve around it. It is not improbable that the Aurora Borealis, play- ing often as it does in the north with peculiar magnificence, might have contributed to the belief that this was the peculiar abode of the gods. Unable to account — as indeed all moderns are — for these peculiar and magnificent lights in the north, it accorded with the poetic and mythological fancy of the ancients to suppose that they were designed to play around, and to adorn the habitation of the gods. This disposition to make the mountains of the north the seat of the gods may have arisen also, in part, from the fact that the country on the north of Babylon was a volcanic region, and that the light emitted from volcanoes was an appropriate manifestation of the glory of superior invisible beings. “ On the borders of the Caspian [Sea], in the country around the Bakir, there is a tract called The Field of Fire, which continually emits inflammable gas ; while springs of naphtha and petroleum occur in the same vicinity, as also mud volcanoes. In the chain of Elburs, to the south of this sea, is a lofty mountain, which, according to Morier, sometimes emits smoke, and at the base of which there are several craters where sulphur and saltpetre are procured in sufficient abundance to be used in commerce.” — Lyell’s Geology, i. 297. We find some traces of these ideas in the Scriptures. The north is often mentioned as the seat of the whirlwind, the storm, and especially as the residence of the cherubim. Thus in Ezekiel’s vision of the cherubim, the whole magnificent scene is represented as coming from the norths as if the appropriate abode of the cherubim : — I looked, and lo ! a whirhvind/rom the north Came sweeping onward, a vast cloud that rolled In volumes, charged with gleaming fire, along, And cast its splendours all around. Now from within shone forth, what seemed the glow Of gold and silver molten in the flame. And in the midst thereof the form expressed, As of a fom’fold living thing — a shape That yet contained the semblance of a man.” Fzeh. i. 4, 5, trans. in MarsFs Herder, Thus in Ezek. xxviii. 14, Tyre is said to be “ the anointed cherub that covereth,” and to have been “upon the holy mountain of God,” or the Gods — evidently meaning not Zion, but some mountain in the vicinity of Eden. See ver. 13. Thus also in Zech. vi. 1 — 8, four chariots are represented as coming out of the mountains, the first chariot with red horses, the second wfith black horses, the third with white horses, and the fourth with bay horses. The horses that have gone through the earth are (ver 8) represented as going to the north as their place of rest. These passages, particularly the one from Ezekiel, show that the northern regions were regarded as the seat of striking and peculiar manifestations of the Divine glory. Comp, notes on Job xxiii. 9, and xxxvii. 22. And it is probable that in the view of the Babylonians the northern mountains of Armenia, that seemed CHAPTER XIV. 333 B. c. 713.J 14 I will ascend aLoye tlie heiglits of tlie clouds : I will be < like the Most High. t 2 Thess. 2. 4. 15 Yet “ thou shalt bo brought down to hell, to the sides of the pit. u Matt. 11. 23. 14 ‘ ‘H will moimt up above the heights of the clouds ! ‘ “ I vdll be like the Most High ! ” 15 ‘ But thou shalt be brought do^vn to Sheol ; ‘ To the sides of the pit. to be near the north pole around which the constellations revolved, and that appeared to be surmounted and encompassed by the splendid light of the Aurora Borealis, were regarded as the peculiar place where the gods held their assemblies, and from whence their power went forth through the nations. Over all their power it was the in- tention of the king of Babylon to ascend, and even to rise above the stars that performed their revolutions around the seats of the gods in the north ; to be supreme in that assembly of the gods, and to be regarded there as the supreme and incontrollable director of even all the gods. It is probable, says Mitford, (Life of Milton, i. p. 73,) that from this scarcely intelligible hint Milton threw up his palace for his fallen angels : thus — At length into the limits of the north They came, and Satan to his royakseat, High on a hill, far blazing as a mount Raised on a mount, with pyramids and towers. Prom diamond quarries hewn, and rocks of gold — The palace of great Lucifer, so call That structure in the dialect of men Interpreted ; which not long after he, Affecting an equality with God, In imitation of that mount whereon Messiah was declared in sight of heaven, The mountain of the congregation called, etc. 14. I xoill he like the Most High, There is a remarkable resemblance between this language and that used (2 Thess. ii. 4.) in regard to Anti- christ : “ He, as God, sitteth in the temple of God, showing himself that he is God.” And this similarity is the more remarkable because Anti- christ is represented (in Rev. xvii. 4, 5) as seated in Babylon — the spiritual seat of arrogance, oppression, and pride. Probably Paul had the passage of Isaiah in his eye when he penned the description of Antichrist. 15. Yet thou shalt he brought down to hell, Heb., to sheol. Comp, ver. 9. H To the sides of the pit. The word “pit” here is evidently synonymous with hell or hades^ represented as a deep, dark region under-ground. The dead were often buried in caves, and the descent was often dark and dreary to the vaults where they reposed. Hence it is always represented as going down; or as the inferior regions. The “sides of the pit” here stand opposed to the “sides of the north.” He had sought to ascend to the one ; he should be brought down to the other. The reference here is, doubtless, to the land of shades ; to the dark and dismal regions -where the departed dead are supposed to dwell — to sheol. So the parallelism proves. But the image or figure is taken from the custom of burying, where in a deep natural cavern, or a sepulchre excavated from a rock, the dead were ranged around 334 ISAIAH. 16 They that see thee shall narrowly look upon thee, and consider thee, sayinff^ Is this the man that made the earth to tremble, that did shake king- doms ; 17 That made the world as a [ b , c. 7l3v wilderness, and destroyed the cities thereof ; that ^ opened not the honse of his prisoners ? 18 All the kings of the na- tions, even all of them, lie in glory, eyery one in his own honse. 1 or, didnot let his prisoners loose homewards. 16 ‘ Those who see thee shall attentively look on thee ; ^ And narrowly consider thee ; [and say] ‘ “ Is tliis the man that made the earth to tremble ? ‘ “ That did shake Idngdoms ? 17 ‘ “ That made the world a desert ? ^ That destroyed the cities thereof? ‘ “ That dismissed not his captives to their homes 18 ‘ The kings of the nations, even all of them, lie in glory, ‘ Every one in his own sepulchre : the sides of the cavern in niches or recesses excavated for that purpose. See note on ver. 9. 16. They that see thee. That is, after thou art dead. The scene here changes, and the prophet introduces those who would contemplate the body of the king of Babylon after he should be slain — the passers-by arrested with astonishment, that one so proud and haughty was at last slain, and cast out among the common dead, ver. 19. ^ Shall narrowly look upon thee. To be certain that they were not deceived. This denotes great astonishment, as if they could scarcely credit the testimony of their senses. It also expresses insult and contempt. They ask whether it is possible that one who so recently shook the kingdoms of the earth should now lie cast out as unworthy of a burial. ^ That made the earth to tremble. That agitated the world by his ambition. 17. That made the world as a xoilderness. That made cities and kingdoms desolate. IT That opened not the house of his prisoners. This is a description of his oppression and cruelty. Of course many prisoners would be taken in war. Instead of giving them liberty, he threw them into prison, and kept them there. This may be rendered, “his prisoners he did not release that they might return home.’’ See the margin. The Chaldee renders it, “to his prisoners he did not open the door.” The sense is substantially the same. The idea is, that he was cruel and oppressive. He threw his captives into dun- geons, and found pleasure in retaining them there. 18. All the kings of the nations. That is, this is the common way in which the kings are buried. Lie in glory. They lie in a mag- nificent mausoleum ; they are surrounded with splendour even in their tombs. It is well known that vast sums of money were ex- pended to rear magnificent mausoleums as the burial-place of kings. With this design probably the pyramids of Egypt were reared ; and the temple of Bel in Babylon, 'we are told, was employed for this purpose. Josephus says that vast quantities of money were buried in the sepulchre of David. The kings of Israel w’ere buried in a royal burying-place on Mount Zion, 2 Chron. xxi. 20 ; xxxv. 24 ; Neh. iii. 16. For a description of the sepulchre of David, and of sepulchres in general, see Cal. Diet. art. Sepulchre, Comp. Ezek. xxxii. *II Every CHAPTEE XIY. 335 B.c. 713. J 19 But thou art cast out of tliy grave like an abominable branch; and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit ; as a carcase trodden under feet. 19 ‘ But thou art cast out of thy grave ‘ As the sucker [of the plant] that is abominated ; ‘ As the raiment of those who are slain, ‘ Who are thrust through with a sword, ‘ Who sink down among the stones of the pit ; ‘ Like a carcase trodden under foot. one in his own house. In a sepulchre constructed for himself. It was usual for^kings to have a splendid tomb constructed for themselves. 19. But thou art cast out of thy grave. Thou art not buried like other kings in a magnificent sepulchre, but art cast out like the common dead. This was a mark of the highest infamy. See Isa. xxxiv. 3 ; Ezek. xxix. 5 ; Jer. xxii. 19. Nothing was considered more dis- graceful than to be denied the privileges of an honourable burial. See note on ch. liii. 9. On the fulfilment of this prophecy, see note on ver. 20. H Like an abominable branch, The LXX. render this, “And thou shalt be cast upon the mountains as a dead body that is abominable, with many dead that are slain by the sword, descending to hades.” The Chaldee, “And thou shalt be cast out of thy sepulchre as a branch that is hid.” Lowth supposes that by “abominable branch” there is allusion to a tree on which a malefactor was hanged, that was regarded as detestable and cursed. But there are obvious objections to this interpretation. One is, that the word branch {iietzer) is never applied to a tree. It means a shoot, a slip, a scion. Note, ch. xi. 1. Another objection is, that there seems no necessary allusion to such a tree ; or to anything that would lead to it. Jerome says that the word netzer denotes a shoot or sucker that starts up at the root of a plant or tree, and which is useless to the husbandman, and which he therefore cuts off. So, says he, the king of Babylon shall be cast off — as the farmer throws away the useless sucker. This is probably the correct idea. The word abominable means, therefore, not only that v/hich is useless, but indicates that the shoot or sucker is troublesome to the husbandman. It is an object that he hates, and which he gets clear of as soon as possible. So the king of Babylon would be cast out as useless, hateful, abominable, to be thrown away as the noxious shoot is, as unfit for use, and unworthy to be preserved. IT As the raiment of those that are slain. As a gar- ment that is all defiled with gore, and that is cast away and left to rot. The garments of those slain in battle, covered with blood and dirt, would be cast away as polluted and worthless ; and so would be the king of Babylon. Among the Hebrews such garments were regarded with peculiar abhorrence, ( Eosenmiiller ; ) perhaps from Hie dread which they had of touching a dead body, and of course of anything that was found on a dead body. ^ Thrust through icith a stvord. That is, the slain thrust through. The effect of this was to pollute the garment with blood, and to render it useless. *TT That go doion to the stones of the pit. The “pit” here means the grave or sepulchre, ver. 15. The phrase “ stones of the pit,” conveys the idea that the grave or sepulchre was usually either excavated from the solid rock, or con- structed of stones. The idea is simply, that those who were slain 336 ISAIAH. [b. c* 713. 20 Thou shalt not he joined with them in burial, because thou hast destroyed thy land, and slain thy people : the seed of evil-doers shall never be re- nowned. a: Job 18. 16; Psa. .37. 28. 21 Prepare slaughter for his y children for the iniquity of their fathers ; that they do not rise, nor possess the land, nor fill the face of the world with cities. y Exod. 20. 5. 20 ^ Thou shalt not be united with them in burial, ‘ Because thou hast destroyed thy land, ‘ Thy people thou hast slain. ‘ The seed of evil-doers shall never be renowned. 21 ‘ Prepare ye slaughter for his children, ‘ On account of the iniquity of their fathers ; ‘ Lest they rise and inherit the land, ‘ And fiU the face of the world with cities. with the sword were buried in the usual manner, though their bloody garments defiled were cast away. But the king of Babylon should not have even the honour of such a burial as was given to those who fell in battle. ^ As a carcase trodden tinder feet, IJnburied ; as the body of a brute that is exposed to the air, and denied the honour of a sepulchre. 20. Thou shalt not he joined with them in burial. That is, even with those who are slain with the sword in battle, and to whom is granted the privilege of a decent burial. ^ Hast destroyed thy land. Hast been a cruel, harsh, and oppressive prince. ^ The seed of evil-doers. The posterity of the wicked. ^ Shall never he renowned, Heb., shall never be called^ or named — — i.e. shall never be distinguished, celebrated, or honoured. This is a general proposition ; but the prophet here possibly designs to apply it to the king of which he is speaking, as having been descended from ancestors that were Avicked ; or more probably it is a new circumstance, more fully explained in the folloAving verse, that his posterity should be cut off from the honour of succeeding him on the throne, and that they, as well as he, should be loaded Avith disgrace. The design is to affirm the fact that the Baby- lonian dynasty Avould end with him ; and that his posterity Avould be reduced from the honours Avhich they had hoped to have inherited. At the same time, the general proposition is applicable not only to the posterity of the king of Babylon, but to all. It is a great truth pertaining to the Divine administration, that the descendants of AAucked men shall be dishonoured. So it is Avith the posterity of a traitor, a pirate, a drunkard, a man of profligacy. They are involved in disgrace, poverty, and calamity, as the result of the sin of their ancestor. 21. Prepare slaughter for his children. That is, cut them off not only from inheriting the honour of their father, but from life. This command seems to be directed to the Medes and Persians, and denotes that they would thus cut off his children. If For the iniquity of their fathers. On account of the crimes of their ancestors — the pride, haughtiness, and oppression of the kings of Babylon. This is the statement of a general principle of the Dhune administration, that the consequences of crime often pass over from the perpetrator, and impinge on his descendants. See Exod. xx. 5._ ^ That they do not rise. That they do not rise to occupy the places of their fathers ; that they be degraded and reduced from their elevation and honours, CHAPTER XIV. 837 B. c. 713.] 22 For I will rise up against name, and remnant, and son, them, saitli tlie Loud of Posts, and nepliew, saitP tlie Lord. and cut off from Babylon the 22 ‘For I will rise up against them, saitli Jehovah of hosts, ‘ And will cut off from Babylon the name, and the remnant, ‘The son and the nephew, saitli Jehovah. H Nor Jill the face of the world with cities. The LXX. render this, “and fill the land with wars.’* The Chaldee, “and fill the face of the world with enemies'' The Syriac, “ and fill the face of the earth with war," These versions evidently took the word arlm to mean enemies or wars — a sense which the word sometimes may have; but the common interpretation is to be preferred. The ap- prehension was, that they would fill the land, if they lived, with such cities of pride, magnificence, and wickedness, as Babylo7i was, and that thus crimes would be multiplied and prolonged ; and hence the purpose of God w^as not only to cut oft Babylon — the model of all cities of arrogance and pride — but also to cut off those who would be disposed to rear similar cities, and to fill the land again with crime. 22. For I toill 7'isej.ip against them^ saith the Lord of hosts. That is, against the family of the king of Babylon. H A^id cut off from Babylon the name. That is, all the males of the royal family, so that the name of the monarch shall become extinct. Comp. Ruth iv. 5 ; Isa. Ivi. 5. H And remnant. All that is left of them ; so that the family shall cease to^exist. 11 And son^ and nepheic. Every one of the family who could claim to be an heir of the throne. The dynasty shall cease ; and the proud and haughty family shall become wholly extinct. This is the solemn purpose in regard to the family of the monarch of Babylon. It only remains to inquire when and how it was fulfilled. The circumstances wLich it was said would exist in regard to the king of Babylon, here spoken of, are the following: (1.) That he would be a proud, haughty, and oppressive prince, ver. 17 — and throughout the prophecy. (2.) That when he died he would be cast out with the common dead, and denied the common honours of the sepulchre — especially the honours which all other monarchs have in their burial, vers. 18 — 20. (3.) That his posterity would be cut off, and that he would have no one to succeed him on his throne; or that the dynasty and the kingdom would terminate in him, vers. 21, 22. In regard to the application and the fulfilment of this prophecy there have been three opinions : I. That it does not refer to an in- dividual sovereign, but to the kings of Babylon in general ; that the description is designed to be applicable to the succession or the dynasty, as signally haughty, proud, and oppressive ; and that the prophet means to say that that haughty and wicked reign of kings should cease. To this the objections are obvious: (1.) The wLole aspect and course of the prophet seem to have reference to an individual. Such an individual the prophet seems to have constantly in his eye. He descends to sheol^ ver. 9; he is proud, ambitious, oppressive, cast out — all of which circumstances refer naturally to an individual, and not to a succession or dynasty. (2) The main cir- cumstance mentioned in the prophecy is applicable only to an individual — that he should be imburied^ vers. 18 — 21. It was not true of all the kings of Babylon that they were unburied; and how could it be said respecting a succession or a dynasty at all that it should be cast out of the grave as an abominable branch, and that it should not be joined VOL. I. Q 338 ISAIAH. [b. c. 713. 23 I will also make it a pos- I witk tke besom of destruction, session for tke Mttern, and pools saitk tke Loud of kosts. of water; and 1 will sweep it \ 23 ‘ I will make it a kold for tke porcupine, ‘ A morass of stagnant water ; ‘ And I will sweep it witk tke besom of destruction, ‘ Saitk Jehovah of kosts/ witk otkers in burial? All tke circumstances, therefore, lead us to suppose that tke prophet refers to an individual. II. The Jews, in general, suppose that it refers to Nebuchadnezzar. But to this in- terpretation tke objections are equally obvious : (1.) It was not true that Nebuchadnezzar had no one to succeed him on tke throne ; or that his family was totally cut off, as it was foretold of this king of Babylon that his would be, vers. 21, 22. (2.) It was not true that he was denied tke privileges of a burial which kings commonly enjoy. To meet this diikculty, tke Jews have invented tke following story. They say that when Nebuchadnezzar was driven from men during his de- rangement, (Dan. iv.,) and when he was with the beasts of the field seven years, the people made his son, Evil-Merodach, king ; but that when Nebuchadnezzar was restored to his right mind and to his throne, he threw Evil-Merodach into prison, where he lay until he died. At the death of Nebuchadnezzar, the people released him to make him king, but he refused because he did not believe that his father was dead, and said that if his father should find him he would kill him ; and that in order to convince him that his father was dead he wms taken out of the grave. But this is manifestly a fiction. Besides, the prophecy was not that the king should be taken out of the grave, but that he should not be buried. Nebuchadnezzar was succeeded in the kingdom by his son Evil-Merodach, and he by Belshazzar, in whom the line of kings ended. III. The only other interpretation of which this is susceptible, is that which refers it to Belshazzar, in whose reign the city of Babylon was taken. This king, called in Scripture Belshazzar, (Dan. v.,) was the son of Evil-Merodach, and the grand- son of Nebuchadnezzar. His name, as it occurs in heathen writers, was Nahonadius. In him the circumstances of the<> prophecy agree. (1.) He was an impious prince. — Xenophon, Cyrop. lib. vii. ; Dan. v. (2.) In his reign the city and the kingdom came to an end, as it was foretold. (3.) Every circumstance of the taking of Babylon would lead us to suppose that he was denied the privilege of a magnificent sepulture, {a) He was slain in the night, Dan. v. 30. (5) It was in the confusion of the capture of the city — amidst the tumult caused by the sudden and unexpected invasion of Cyrus. It is therefore altogether improbable that he had a regular and honoured burial. Like the common dead, he would lie in the palace where he fell, or in the street, (c) There is no evidence that Cyrus gave him an honourable sepulchre. (4.) None of his posterity occupied the throne to give honour to the memory of their father. (5.) In him the dynasty and the kingdom ended. Immediately the kingdom on his death w'as given to the Medes and Persians, Dan. v. 28 — 31. None of the names of his posterity, if he had any, are known ; and God cut off from him “the name and remnant, the son and nephew,'' as was predicted. See Prideaux's Connexions, Part i. b. ii. pp. 257 — 271, Ed. 1815. 23. I will also make it a possession for the bittern. The word bittern^ in English, means a bird with long legs and neck, that stalks among B. c. 713.] CHAPTER XIV. 339 24 ^ The Lord of hosts hath and as I haye pnrposed, so shall sworn, saying, Surely as I have it stand : thought, so shall it come to pass ; 24 Jehovah of hosts hath sworn, saj^ing. Surely as I have devised, so shall it be ; And as I have counselled, that shall stand ; reeds and sedge, feeding upon fish. The Hebrew word tqj? ^ppodh occurs but five times, Isa. xxxiv. 11 ; Zeph. ii. 14. According to Bochart and Gesenius, it means the hedgehog. It has been variously rendered. Some have supposed it to be a land animal ; some an aquatic animal ; and most have regarded it as a fowl. Bochart has proved that the hedgehog, or porcupine, is found on the shores of the Euphrates. He translates this place, “I will place Babylon for an habitation of the porcupine, even the pools of water;” that is, the pools that are round about Babylon shall become so dry that porcupines may dwell there. See Bochart, Hieroz. b. hi. ch. xxxvi. pp. 1036 — 1042. ^ And pools of water. Bochart supposes this means, even the pools of water shall become dry. But the common interpretation is to be preferred, that Babylon itself should become filled with pools of water. This was done by Cyrus directing the waters of the Euphrates from then* channel when the city was taken, and by the fact that the waters never returned again to their natural bed, so that the region was overflowed with water. See notes on ch. xiii. U And I will sweep it with the besom of destruction. A besom is a broom ; and the sense here is, that God would entirely destroy Babylon, and render it wholly uninhabitable. 24. The Lord of hosts. See note, ch. i. 9. It is evident that this verse, and the three following, is not directly connected with that which goes before respecting Babylon. This pertains to the Assyrian ; that had relation to Babylon. Yitringa says that this is attached to the prophecy respecting Babylon, and is a peculiar yet not altogether foreign argument, and is a sort of epilogue to the prophecy respecting Babylon. The design, he says, is this : As the events which had been foretold respecting Babylon seemed so great and wonderful as to be almost incredible, the prophet, in order to show the Jews how easily it could be accomplished, refers them to the case of Sennacherib, and the ease with which he and his army had been destroyed. Lowtli supposes that the Assyrians and Babylonians here are one people. Rosenmiiller supposes that this prophecy respecting Sennacherib has been displaced by the collector of the prophecies of Isaiah, and that it should have been attached to the prophecy respecting the Assyrian monarch. See ch. x. The probable sense of the passage is that which makes it refer to the predicted destruction of Sennacherib, ch. X. ; and the design of the prophet in referring to that here, is to assure the Jews of the certain destruction of Babylon, and to comfort them with the assurance that they would be delivered from their captivity there. The prophecy respecting Babylon was uttered before the destruction of Sennacherib ; but it is to be remembered that its design was to comfort the Jews in Babylon. The prophet therefore throws himself beyond the period of their captivity — though it was to occur many years after the prophecy respecting Babylon was uttered; and with this view he introduces the subject of the Assyrian. At that future time, Sennacherib would have been destroyed. And as 340 ISAIAH. [e. c. 713. 25 That I will break the As- syrian in my land, and upon my mountains tread him under foot : then ^ shall his yoke depart from off them, and his burden depart from off their shoulders. 26 This is the purpose that is purposed upon the whole 2 ch. 10. 27. earth ; and this is the hand that is stretched out upon all the nations. 27 For « the Loud of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back ? a 2 Chron. 20. 6 ; Job 23. 13 ; Psa. 21. 30 ; Dan. 4. .35. 25 To break the Assyrian in my land, And upon my mountains I will tread him down, And to remove from them his yoke, And his burden shall depart from his shoulders. 26 This is the purpose that is purposed upon the whole earth And this is the hand that is stretched out upon all the nations. 27 For Jehovah of hosts hath purposed, and who shall disannul it ? And his hand is stretched out, and who shall turn it back ? God would have fulfilled the prophecy respecting the proud and self- confident Assyrian, so they might have the assurance that he would fulfil his predictions respecting the no less proud and self-confident king of Babylon ; and as he would have delivered his people from the invasion of the Assyrian, even when he was at the gates of Jerusalem, so he would deliver them in their captivity in Babylon. ^ Hath sworn. See Heb. vi. 13 ; iii. 18 ; Gen. xxiv. 7 ; Exod. xiii. 5, 11 ; xxxiii. 1 ; Numb, xxxii. 10. Jehovah is often represented as making use of an oath, to denote the strong confirmation, the absolute certainty of what he utters. The oath here was designed to comfort the Jews, when they should be in Babylon, with the assurance that what he had thus solemnly promised would assuredly come to pass. ^ As I have thought. As I have designed, or intended. God’s promises never fail ; his purposes shall all be accomplished. Comp. ch. xlvi. 10, 11. This passage is full proof that God does not change : that whatever his purposes are, they are indexible. Change supposes imperfection ; and it is often affirmed that God is immutable, James i. 17 ; Mai. iii. 6 ; 1 Sam. xv. 29. 25. That I will break. That I will break his power ; that I will discomfit and destroy his army. IT The Assyrian. Sennacherib. See ch. X. H In my land. That is, in the land of Canaan. This is often called his land ; and this expression shows that the passage does not and cannot refer to the king of Babylon, for he was destroyed in his own city, Dan. v. II And upon my mountains. That is, upon the mountains of Palestine. The army of Sennacherib was destroyed on the mountains that were near to Jerusalem. See notes, ch. x. 33, 34. ^ Then shall his yoke. The yoke of the Assyrian. See note, ch. x. 27. 26. This is the purpose. This is the sum of the Avhole design — a design that embraces the destruction both of the king of Assyria and of Babylon. H Upon the whole earth. The successive kingdoms of Assyria and Babylonia embraced the whole earth, and to destroy them would in fact affect all the nations. 27. For the Lord of hosts. Note, ch. i. 9. H Who shall disannul it? Who has power to defeat his purposes ? Difficult as they may be in appearance, and incredible as their fulfilment may seem, yet his pur- poses are formed in full view of all the circumstances ; and there is CHAPTER XIV. 341 B. c. 713.] 28 In tlie year * that king i Ahaz died •was this burden. b 3 Kings l6. SO. j Yision IX.— Ch. xir. 28—32. Fhilistia. Inscription. 28 In the year that King Ahaz died was this oracle. no power to resist his arm, or to turn him aside from the execution of his designs. By this assurance God designed to comfort his people when they should be in Babylon in a long and dreary captivity. Comp. Psa. cxxxvii. And by the same consideration his people may be comforted at all times. His plans shall stand. None can dis- annul them. No arm has power to resist him. None of the schemes formed against him shall ever prosper. Whatever ills, therefore, may befall his people ; however thick, and gloomy, and sad their calamities may be ; and however dark his dispensations may appear, yet they may have the assurance that all his plans are wise, and that they all shall stand. No matter how many, or how mighty, may be the foes of the church ; no matter how strong their cities, or their ramparts; no matter how numerous their armies, or how self-con- fident may be their leaders, they have no power to resist God. If their plans are in his way, they will be thrown down ; if revolutions are needful among men to accomplish his purposes, they will be brought about; if cities and armies need to be destroyed in order that his plans may succeed, and his church be safe, they will be de- molished, just as the army of Sennacherib was laid pale in death, and as Babylon — the haughtiest of cities — was overthrown. Who can stand against God ? and who can resist the execution of his will ? 28. In the year that king Ahaz died. This is the caption or title to the following prophecy, which occupies the remainder of this chapter. This prophecy has no connexion with the preceding; and should have been separated from it in the division into chapters. It relates solely to Philistia ; and the design is to comfort the Jews with the assurance that they had nothing to apprehend from them. It is not to call the Philistines to lamentation and alarm, for there is no evidence that the prophecy was promulgated among them, (Yitringa ;) but it is to assure the Jews that they would be in no danger from their invasion under the reign of the successor of Ahaz, and that God would more signally overthrow and subdue them than had been done in his time. It is not improbable that at the death of Ahaz, and with the prospect of a change in the government on the accession of his successor, the Philistines — the natural enemies of Judah — had medi- tated an invasion of the Jews. The Philistines had been subdued in the time of Azariah, (2 Kings xv. 1 — 7,) or Uzziah, as he is called in 2 Chron. xxvi. 1, who was the son and successor of Amaziah. He broke down the wall of Gath, and the wall of Gabneh, and the wall of Ashdod, and effectually subdued and humbled them, 2 Chron. xxvi. 6. In the time of Aha4, and while he was engaged in his un- happy controversies with Syria and Ephraim, the Philistines took advantage of the enfeebled state of Judah, and made successful war on it, and took several of the towns, 2 Chron. xxviii. 18; and at his death they had hoped of being able to resist Judah — perhaps the more so as they apprehended that the reign of Hezekiah would be mild, peaceable, and unwarlike, Isaiah, in the prophecy before us. 342 ISAIAH. [b.c. 713. 29 Hejoice not tlion, whole Palestina, Lecanse the rod of him that smote thee is broken : for out of the serpents root shall c 2 Chron. £6. 6. 29 Eejoice not, 0 thou whole Philistia, Because the rod of him that smote thee is broken ; Por from the root of the serpent shall come forth a basUisk, Aud his fruit shall be a fiery flying serpent. warns them not to entertain any such fallacious expectations, and assures them that his reign would be quite as disastrous to them as had been the reign of his predecessors. ^ Was this burden. See note, ch. xiii. 1. 29. Rejoice not thou. Hejoice not at the death of Ahaz, king of Judah. It shall be no advantage to thee. It shall not be the means of making an invasion on Judah more practicable. H Whole Palestina. "We apply the name Palestine to the whole land of Canaan. Formerly the name referred only to Philistia, from which W'e have derived the name Palestine. The word ntLfrS Pelesheth means properly the land of sojourners or strangers, from palash, to rove about, to wander, to migrate. The LXX. render it d\x6t and Ethiopia, but what people he does not even conjecture. Amidst this diversity of opinion, it may seem rash to hazard a conjecture in regard to CHAPTER XVIII. C^TER XVIII. *^0E to the land shadowing with wings, which is beyond the riyers ^ of Ethiopia : p-ch.SO. 3— 5; Ezek.30.4—9; Zeph.2. 12. Yision XIII. — Ch. xviii. Nubia, or Ethiopia, 1 Ho ! land of rustling wings ! ■Which borders on the rivers of Cush ; the situation of the nation who sent the messengers, and the nation to whom they were sent ; and it is obviously improper to hazard such a conjecture without a careful examination of the phrases and words which occur in the prophecy. "When that is done ; when the characteristics of the nation have been fully determined, then perhaps we may be able to arrive* at some satis- factory conclusion in regard to this very difficult portion of the Bible. The prophecy consists of the following parts : (1.) The prophet addresses himself to the nation here described as a “land shadowing with wings,” and as sending ambassadors, in a manner designed to call their attention to the great events soon to occur, vers. 1, 2. (2.) He addresses all nations, calling upon them also to attend to the same subject, ver. 3. (3.) He says that God had revealed to him that destruction should come upon the enemies here referred to, and that the immense host should be left to the beasts of the earth, and to the fowls of the mountaius, vers. 4 — 6. (4.) The conse- quence, he says, of such events would be, that a present would be brought to Jehovah from the distant nation “scattered and peeled,” and whose land the rivers had spoiled, ver. 7. 1. Woe to the land, This word, as has been already remarked, (note, ch. xvii. 12,) may be a mere interjection or salutation, and would be appropriately rendered by “Hb.'” Or it maybe a wmrd denouncing judgment, or wrath, as it is often used in this prophecy. Note, ch. V. 8. Shadoioing loith icings. This is one of the most difficult expressions in the whole chapter ; and one to which as yet, probably, no satisfactory meaning has been applied. The LXX. render it, OhaX 7^s irKoicav Trrepvyes — Ah ! wings of the lands of ships. The Chaldee, “Woe to the land in ivhich they come in ships from a distant country, and whose sails are spread out as an eagle which flies upon its wings.” Grotius renders it, “the land whose extreme parts are shaded by mountains.” The word rendered “ shadowed,” tziltzdl, occurs only in this place, and in Job xli. 7, where it is translated fish-spears — but as we know nothing of the form of those spears, that place throws no light on the meaning of ^ the word here. The wmrd is derived evidently from tzalal, which has three significations: (1.) To be shady, dark, obscure; and hence its derivatives are applied to anything that makes a shade or shadow — particularly shady trees ^ Job xl. 21, 22; the shades of night. Cant, ii. 17 ; iv. 6 ; or anything that produces obscurity or darkness — as a tree, a rock, a wing, etc. (2.) It means to tingle^ spoken of the ears, 1 Sam. hi. 11 ; 2 Kings xxi. 12 ; to quiver^ spoken of the lips, Hab; hi. 16; and hence its derivatives are applied to anything that makes a sound by tinkling — an instrument of music ; a cymbal made of two pieces of metal that are struck together, 2 Sam. vi. 5 ; Psa. cl. 5 ; Neh. xh. 27; 1 Chron. xv. 16; xvi. 42; xxv. 6; 2 Chron. v. 12. (3.) It means to sink, Exod. xv. 10. Prom the sense of m.aking a shade, a derivative of the verb tzelatzal — the same as used here except the points — is applied to locusts, because they appear in such ISAIAH* swarms as to obscure the rays of the sun, and produce SiPxtended^ shade or shadow over a land as a cloud does ; or because they make a rustling with their wings. The word here used, therefore, ma^ mean either shaded^ or rustling^ or rattling in the manner of a cymba* or other tinkling instrument. It may be added, that the word may mean a double shade^ being a doubling of the word tzel, a shade or shadow ; and it has been supposed by some to apply to Ethiopia as lying between the tropics, having a double shadow — that is, so that the shadow of objects is cast one half of the year on the north side, and the other half on the south. The word wings is applied in the Scriptures to the following things, viz. : (1.) The wings of a fowl. This is the Jiteral and common signification. (2.) The skirts, borders, or lower parts of a garment — from the resemblance to wings, 1 Sam. xxiv. 5, 11; Numb. xv. 38; Zech. viii. 13. Also a bed-covering. Dent, xxxiii. 1. (3.) The extremities or borders of a country, or of the world, Isa. xxiv. 16 ; Job xxxvii. 3 ; Ezek. xvii. 3, 7. (4.) The wing or extremity of an army — as we use the ivord wing^ Dan. ix. 27 ; Isa. viii. 8 ; Jer. xlviii. 40. (5.) The expanding rays of the morning — because the light expands or spreads out like wings, Psa. cxxxix. 9 ; Mai. iv. 2. (6.) The wind — resembling wings in rapid motion, Hos. iv. 19 ; Psa. xviii. 10, 21 ; civ. 3. (7.) The battlement or pinnacle of the temple — or perhaps the porches ex- tended on each side of the temple like wings, Dan. ix. 27. Comp. Matt. iv. 5. (8.) Protection — as wings are a protection to young birds in their nest. See Matt, xxiii. 37 ; Psa. xci. 4 ; xvii, 8 ; xxxvi. 7 ; Ivii. 1 ; Ixi. 4. It has been proposed by some to apply this descrip- tion to ships, or the sails of vessels, as if a land was designated which was covered with sails, or the wings of vessels. So the LXX. and the Chaldee. But there is no instance in which the word wings is so applied in the Scriptures. The expression here used may therefore be applied to many things ; and it is not easy to determine its signification. The general idea is that of something that abounds in the land that is stretched out or ex- panded ; that, as it were, covers it, and so abounds as to make a shade or shadow everywhere. And it may be applied (1) to a nation that abounds with birds or fowls, so that they might be said to shade the land ; (2) to a nation abounding with locusts, shading the land or making a rustling noise ; or (3) to a nation furnishing protection — or stretching out its wings, as it were, for the defence of a feeble people. So Vitringa interprets this place, and supposes that it refers to Egypt, as being the nation where the Hebrews sought protection ; or (4) ta a country that is shaded with trees, mountains, or hills. So Grotius supposes it means here, and thinks that it refers to Ethiopia, as being bounded by high hills or mountains. (5.) It 7nay mean a peopK distinguished for navigation— abounding in sails of vessels — as if they were every wliere spread out like wings. So the LXX. and the Chaldee understand this ; and the interpretation has some plausibility from the fact that light vessels are immediately mentioned. (6.) The editor of Galmet’s Dictionary supposes that it refers to the winged Cnephim which are sculptured over the temple gates in Tipper Egypt. They are emblematic representatives of the god Cneph, to which the temples are dedicated, and abound in Tipper Egypt. The symbol of the %olngs is supposed to denote t\\e protection the god extended over the land. (7.) Gesenius (Commentary on Isaiah) renders it, CHAPTER XVIII. 385 B. C. 713. J 2 That sendetii ambassadors 1 bulrushes upon the waters, say^ hy the sea, even in vessels of I iny. Go, ye swift messengers, to 2 Which sendeth ambassadors by the sea ; And in vessels of papyrus on the face of the waters. Return, ye light messengers, “land rustling with wings and supposes that the word rendered “ shadowing” denotes the rustling sound that is made by the clangour of weapons of war. Amidst this variety of interpretation, it is per- haps not possible to determine the meaning of the phrase. It has no parallel expression to illustrate it ; and its meaning must be left to conjecture. Almost any one of the above significations will suit the connexion ; and it is not very material which is chosen. The one that perhaps best suits the connexion is that of the LXX. and the Chaldee, which refers it to the multitude of ships that expand their sails, and appear to fill all the waters of the land with wings. U Which is beyond. '^.'9, This does not of necessity mean beyond^ though that is its usual signification. It properly meein^from the passing ^ the passages^ the crossing over^ of a river ; and may be rendered what is on the other side, or over against. It sometimes means on this side, as if used by one living on the other side, 1 Kings iv. 24 ; Deut. iv. 49 ; Josh. xiii. 27, in which places it has not the sense of beyond, but means either on this side, or lying alongside. The sense here is, probably, that this country was situated not far from the rivers of Cush — probably beyond them, but still it is implied that they were wax. far beyond them, but were rather at their passings over, or cross- ing-places ; that is, near them. ^ The rivers of Ethiopia, Heb., rivers of Cush. On the meaning of the word Cush, see note, ch. xi. 11. It is sometimes applicable to Ethiopia or Nubia — that is, the portion of Egypt above the cataracts of the Nile. Comp. Jer. xiii. 23 ; “ Can the Ethiopian — the Cushite — change his skin r” See also Ezek. xxix. 10. This word does not determine with certainty the country to which reference is made — for the country of Cush may mean that east of the Euphrates, or southern Arabia, or southern Egypt. Egypt and Cush are, however, sometimes connected, Isa. xx. 3 ; 2 Kings xix. 9 ; Psa. Ixviii. 31 ; Isa. xliii. 3 ; Nahum iii. 9. Comp. Dan. xi. 43. The probability from the use of this word is, that some part of Upper Egypt is intended. Ethiopia, in part, lies beyond the most considerable of the streams that make up the river Nile. 2. That sendeth ambassadors. That is, accustomed to send mes- sengers. What was the design of their thus sending ambassadors does not appear. The prophet simply intimates the fact — a fact by which they w'ere well known. It may have been for purposes of commerce, or to seek protection. Bochart renders the word trans- lated ambassadors by images, and supposes that it denotes an image of the god Osiris made of the papyrus ; but there does not seem to be any reason for this opinion. The word t^r, may mean an idol or image, as in Isa. xlv. 16 ; Psa. xlix. 15. But it usually denotes am- bassadors, or messengers. Josh. ix. 4; Prov. xxv. 13; xiii. 17; Jer. xlix. 14; Obad. 1. ; Isa. Ivii. 9. II By the sea. What sea is here meant cannot be accurately determined. The word sea (P^) is applied to various collections of water, and may be used in reference to a sea, a lake, a pond, and even a large river. It is often applied to the Medi- terranean — and where the phrase Great Sea occurs it denotes that, VOL. I. s 386 ISAIAS. [b.c. 713. a nation ^ scattered and peeled, to a people terrible from tbeir beginning bitberto; a nation ^ meted out and trodden down, 1 or, outspread and polished. whose land tbe riyers ^ baye spoiled ! 2 of line^ and line, and treading under foot, or, that meteth out and treadeth down. 3 or, despise. To the nation extended and fierce, To tbe people terrible from tbe first and bitberto, To a nation extending its limits — a victorious people ; “Wbose land is washed away by rivers. Numb, xxxiv. 6, 7 ; Deut. xi. 24. It is applied to the lake of Genne- sareth, or the sea of Galilee, Numb, xxxiv. 11 ; to the Salt Sea, Gen. xiv. 3 ; to the Red Sea often, Exod. xiii. 10 ; Numb. xiv. 25 ; xxi. 4 ; xxxiii. 10, et al. It is also applied to a large river, as e. g. the Nile, Isa. xix. 5; Neb. iii. 8; and to the Euphrates, Jer. li. 36. So far as this word is concerned, therefore, it may denote either the Mediter- ranean, the Red Sea, the Nile, or the Euphrates. If the country spoken of is Upper Egypt or Nubia, then we are naturally led to suppose that the prophet refers either to the Nile or the Red Sea, II Even in vessels of btdrushes. The word rendered bulrushes IS derived from the verb gdmd, to swallow, sip, drink; and is given to a reed or bulrush, from its imbibing water. It is usually applied in the Scriptures to the Egyptian papyrus — a plant which grew on the banks of the Nile, and from which we have derived our word paper. ‘‘ This plant,’* says Taylor, (Heb. Con.,) “ grew in moist places near the Nile, and was four or fi.ve yards in height. Under the bark it consisted wholly of thin skins, which being separated and spread out were applied to various uses. Of these they made boxes and chests, and even boats, smearing them over with pitch.” These lamince or skins also served the purpose of paper, and were used instead of parchment, or plates of lead and copper, for writing on. This plant, the cyperus papyrus of modern botanists, mostly grew in Lower Egypt, in marshy land, or in s'hallow brooks and ponds formed by the inundation of the Nile. “The papyrus,” says Pliny, “ grows in the marsh lands of Egypt, or in the stagnant pools left inland by the Nile, after it has returned to its bed, which have not more than two cubits in depth. The root of the plant is the thick- ness of a man’s arm; it has a triangular stalk, growing not higher than ten cubits, (fifteen feet,) and decreasing in breadth towards the summit, which is crowned with a thyrsus, containing no seeds, and of no use except to deck the statues of the gods. They employ the roots as firewood, and for making various utensils. They even con- struct small boats of the plant ; and out of the rind, sails, mats, clothes, bedding, ropes ; they eat it either crude or cooked, swallow- ing only the j nice ; and when they manufacture paper from it, they divide the stem by means of a kind of needle into thin plates, or laminae, each of which is as large as the plant will admit. All the paper is woven upon a table, and is continually moistened with Nile water, which, being thick and slimy, furnishes an effectual species of glue. In the first place, they form upon a table, perfectly horizontal, a layer the whole length of the papyrus, which is crossed by another placed transversely, and afterwards inclosed within a press. The different sheets are then hung in a situation exposed to the sun, in order to dry, and the process is finally completed by joining them s. c. 713.. CHAPTER XVIII. 387 together, beginning -with the best. There are seldom more than twenty slips or stripes produced from one stem of the plant.” — Plin, xiii. 11, 12. Wilkinson remarks, that “the mode of making papyri was this : the interior of the stalks of the plant, after the rind had been removed, was cut into thin slices in the direction of their length, and these being laid on a fiat board, in succession, similar slices were placed over them at right angles, and their surfaces being cemented together by a sort of glue, and subjected to the proper degree of pressure, and well dried, the papyrus was completed.” — Manners and Customs of the Ancient Egyptians, hi. 148. The word here used is translated bulrushes in Exod. ii. 3, where the little ark is described in which Moses was laid near the Nile ; the rush^ in Job viii. 11 ; and rushes^ Isa. xxxv. 7. It does not elsewhere occur. That the ancients were in the practice of making light boats or vessels from the papyrus is well known. Thus Theophrastus^ in the History of Plants, 4, 9, says that “the papyrus is useful for many things. Eor from this they make vessels,” or ships, mXoia. Thus Pliny, 13, 11, s. 22, says, ex ipso quidem papyro navigia texunt — “from the papyrus they weave vessels.” Again, 6, 56, s. 57 : “ Even now,” says he, “ in the Britannic Ocean useful vessels are made of bark ; on the Nile, from the papyrus, and from reeds and rushes.” Plutarch describes Isis going in search of the body of Osiris, “ through the fenny country, in a bark made of the papyrus — ev ^apidi 'na^vpivr]\ where it is supposed that persons using boats of this description — ev 'na.'npivois oKacpecn 'nXeovras — are never attacked by crocodiles out of respect to the goddess.” — Plut, de Is. s. 18. Moses also, it will be remembered, was exposed on the banks of the Nile in a similar boat or ark, “ She took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein,” Exod. ii. 3. The same word occurs here which is used by Isaiah ; and this fact show's that such boats were know'n as early as the time of Moses. Lucan also mentions boats made of the papyrus at Memphis : Conseritur bibula Memphitis cymba papjTo. — Pharsa. iv. 136. At Memphis, boats are woven together from the marshy papyrus. “ The sculptures of Thebes, Memphis, and other places, abundantly show that they were employed as punts or canoes for fishing, in all parts of Egypt, during the inundation of the Nile.” — "VVilkinson’s Manners and Customs of the Ancient Egyptians, iii. 186. In our own country also, it will be remembered, the natives were accus- tomed to make canoes, or vessels, of the bark of the birch, with which they often adventured on even dangerous navigation. The circum- stance here mentioned of the the papyrus, seems to fix the scene of this prophecy to the region of the Nile. This reed grew nowhere else ; and it is natural, therefore, to suppose that some nation living near the Nile is intended. Taylor, the editor of Calmet, has shown that the inhabitants of the upper regions of the Nile were accustomed to form floats of hollow earthen vessels, and to weave them together with rushes, and thus to convey them to Lower Egypt to market. He supposes that by “vessels of bulrushes,” or rush floats, are meant such vessels. Eor a description of floats made in Upper Egypt with yars, see Pococke’s Travels, vol. i. p. 84, ed. London, 1743. “ I first saw in this voyage [on the Nile] the large floats of earthenware ; they are about thirty feet wide, and sixty long, being a frame of palm- 388 ISAIAH, [b. c. 713. boughs tied together about four feet deep, on which they put a layer of large jars with the mouths uppermost ; on these they make another floor, and then put on another layer of jars, and so on a third, which last are so disposed as to trim the float, and leave room for the men to go between. The float lies across the river, one end being lower down than the other ; toward the lower end on each side they have four long poles, with which they row and direct the boat, as well as forward the motion down.** Mr. Bruce, in his Travels, mentions vessels made of the papyrus in Abyssinia. H Upon the waters. The waters of the Nile, or the Bed Sea. H Saying. This word is not in the Hebrew; and the introduction of it by the translators gives a peculiar, and probably an incorrect sense to the whole passage. As it stands here, it would seem to be the language of the inhabitants of the land who sent ambassadors, usually saying to their messengers to go to a distant nation; and this introduces an inquiry into the characteristics of the nation to whom the ambassadors are sent, as if it were a different people from those who are mentioned in ver. 1. But probably the words which follow are to be regarded as the words of the prophet, or of God, (ver. 4,) giving commandment to those messengers to return to those who sent them, and deliver the message which follows: “You send messengers to distant nations in reed- boats upon the rivers. Beturn, says God, to the land which sent you forth, and announce to them the will of God. Go rapidly in your light vessels, and bear this message; for it shall speedily be executed, and I will sit calmly and see it done,’* vers. 4 — 6. A re- markably similar passage, which throws great light on this, occurs in Ezek. XXX. 9 : “In that day shall messengers go forth from me (God) in ships to make the careless Ethiopians afraid, and great pain shall come upon them as in the day of Egypt; for lo, it cometh.** If Go, ye swift messengers . Heb., light messengers. This is evidently ad- dressed to the boats. Achilles Tatius says that they ivere frequently so light and small that they would carry but one person. — Rosenmuller. % To a nation. What nation this was is not known. The obvious import of the passage is, that it was some nation to whom they were accustomed to send ambassadors, and that it is here added merely as descriptive of the people. Two or three characteristics of the nation are mentioned, from which w^e may better learn what people are referred to. If Scattered. This word is derived from ^4^ onashdkh, to seize, take, hold fast ; to draw out, extend, or prolong ; to make double or strong; to spread out. The LXX. render it, eQvos fjL€T€copov, “« lofty nation.'' The Chaldee, “a people suffering violence.** The Syriac, “a nation distorted.” The Vulgate, “a people convulsed, and lacerated.” It may denote a people spread out over a great extent of country ; or a people drawn out in length — i. e. extended over a country of considerable length, but of comparatively narrow breadth, as Egypt is. So Vitringa understands it. Or it may mean a people strong^ valiant. So Gesenius understands it. This best suits the connexion, as being a people “ terrible hitherto.” Per- haps all these ideas may be united by the supposition that the nation was drawn out or extended over a large region, and was therefore ix. powerful or mighty people. The idea of its being scattered is not in the text. Taylor renders it, “a people of short stature, contracted in height; that is, dwarfs.” But the idea in the text is not one that is descriptive of mdividualSf but of the collected nation — the people. CHAPTER XVIII. 389 B. c. 713.] IT And peeled. from mdrat, to make smooth, or sharpen as a sword, Ezek. xxi. 14 — 32 ; then to make smooth the head of any one, to pluck off his hair, Ezra ix. 3 ; Neh. xiii. 25 ; Isa. 1. 6. The LXX. render it, Xaou Ka\ x^Ae-Trov, a foreign and loicked people. The Vulgate, “ to a people lacerated'' The Syriac renders the whole verse, “Go, swift messengers, to a people perverse and torn; to a people whose strength has been long since taken aw^ay ; a people defiled and trodden down ; whose land the rivers have spoiled.*' The Avord here used is capable of two significations: (1.) It may denote a people who are shaved or made smooth by removing the hair from the body. It is known to have been the custom with the Egyptians to make their bodies smooth by shaving off the hair, as Herodotus testifies, 11, 37. Or (2) it may be translated, as Gesenius proposes, a people valiant, fierce, bold, from the sense which the verb has to sharpen a sword, Ezek. xxi. 15, 16. The former is the most obvious interpretation, and agrees best with the proper meaning of the Hebrew word ; the latter Avould, perhaps, better suit the connexion. The editor of Calmet supposes that it is to be taken in the sense of diminished^ small ^ dwarfish^ and would apply it to the pigmies of Upper Egypt. H To a people terrible. That is, warlike, fierce, cruel., Heb., “ a people feared." If the Egyptians are meant, it may refer to the fact that *they had always been an object of terror and alarm to the Israelites, from their early oppressions there before their deliverance under Moses. II From their beginning hitherto. Heb., “ from this time, and formerly.” It has been their general character that they were a fierce, harsh, oppressive nation. Gesenius, however, renders this, “to the formidable nation (and) further beyond;” and sup- poses that two nations are referred to, of which the most remote and formidable one, whose land is Avashed by streams, is the proper Ethiopian people. By the other he supposes is meant the Egyptian people. But the scope of the Avhole prophecy rather requires us to un- derstand it of one people. ^ A nation meted out. Heb., “ of line, line" Vitringa renders this, “a nation of precept and pre- cept;” that is, whose religion abounded Avith rites and ceremonies, and an infinite multitude of precepts or laios Avhich prescribed them Michaelis renders it, “a nation measured by a line;” that is, Avhose land had been divided by victors. Doederlin renders it, “ a nation Avhich uses the line;” ^. e. as he supposes, Avhich extended its domi- nion over other provinces. The LXX. render it, eQvos dveX'jna’rov — a nation without hope; Aquila, eQvos v'jtopevov — a nation enduring or patient ; the Chaldee, — a nation oppressed and afflicted. Aben Ezra explains it as meaning “ a nation like a school-boy learning line after line.” Theodore Hasseus endeavours to prove that the reference here is to Egypt, and that the language is taken from the fact that the Egyptians Avere early distinguished for surveying and mensuration. This science, he supposes, they were led to cultivate from the necessity of ascertaining the height of the Nile at its annual inundation, and from the necessity of an accurate survey of the land in order to preserve the knowledge of the right of property in a country inundated as this was. In support of this he appeals to Servius, (ad Virg. Eel. iii. 41,) where he says of the radius mentioned there, “ The radius is the rod of the philosophers by which they denote the lines of geometry. This art was invented in the time when the Nile, rising beyond its usual height, confounded the 390 ISAIAH. [b. c. 713. usual marks of boundaries, to the ascertaining of which they employed philosophers who divided the land by lines, whence the science was called geometry.'’ Comp. Strabo, Geog. lib. xvii. 787, who says that Egypt was divided into thirty nomes, and then adds, “ that these were again subdivided into other portions, the smallest of which were farms — ai ’dpovpai. But there was a necessity for a very careful and subtle division, on account of the continual confusion of the limits which the Nile produced when it overflowed, adding to some, taking away from others, changing the forms, obliterating the signs, by which one farm was distinguished from another. Hence it became necessary to re-survey the country ; and hence, they suppose, origin- ated the science of geometry.” See also Herodotus, Euterpe, c. 109. Hence it is supposed that Egypt came to be distinguished by the use of the line — or for its skill in surveying, or in geometry — or a nation of the line. See the Dissertation of Theodore Hasseus, de V V Gente Jcav kav, in Ugolin's Thes. Ant. Sac. tom. vii. pp. 1568 — 1580. The word qHv, means properly a cord, a line, particularly a mea- suring line, Ezek. xlvii. 3; 2 Kings xxi. 13: “I will stretch over Jerusalem the measuring line of Samaria,” i, e. I will destroy it like Samaria. Hence the phrase here may denote a people accustomed to stretch out such lines over others ; that is, to lay them waste. It is applied usually to the line connected with a plummet, which a car- penter uses to mark out his work, (comp. Job xxxviii. 5 ; Isa. xxviii. 17 ; xxxiv. 11 ; Zeph. ii. 1 ;) or to a line by which a land or country is measured by the surveyor. Sometimes it means a precept or rule, as Yitringa has rendered it here. Comp. Isa. xxviii. 10. But the phrase to stretch out a line, or to measure a people by a line, is commonly applied to their destruction, as if a conqueror used a line to mark out what he had to do. See this use of the word in 2 Kings xxi. 13; Isa. xxviii. 17; xxxiv. 11; Lam. ii. 8; Zech. i. 16. This is probably its sense here — a nation terrible in all its history, and which had been distinguished for stretching lines over others ; that is, for marking them out for destruction, and dividing them as it pleased. It is therefore a simple description, not of the nation as being itself measured out, but as extending its dominion over others. H And trodden down. Margin, And treading under foot, or that meteth out and treadeth doxcn** The margin here, as is frequently the case, is the more correct rendering. Here it does not mean that they were trodden down, but that it was a characteristic of their nation that they trod down others; that is, conquered and subdued other nations. Thus the verb is used in Isa. Ixiii. 6 ; xiv. 25 ; Jer. xii. 10 ; Isa. Ixiii. 18 ; Psa. xliv. 6. Some, however, have supposed that it refers to the fact that the land was trodden down by their feet, or that the Egyp- tians were accustomed to lead the waters of the Nile, when it ovei- flowed, by treading places for it to flow in their fields. But the former is the more correct interpretation. ®[I Whose land the rivers have spoiled. Margin, despise. The Hebrew word occurs nowhere else. The Vulgate renders it diripuerunt, carry away. The Chaldee reads it, ‘‘ whose land the people plunder.” The word is probably of the same signification as bdzdz, to plunder, lay waste. So it was read by the Vulgate and the Chaldee; and this reading is found in four MSS. The word is in the present tense, and should be ren- dered not “ have spoiled,” but spoil. It is probably used to denote a country the banks of whose rivers are washed away by the floods. This description is particularly applicable to Nubia or Abyssinia — the CHAPTER XVIII. 391 B. c. 713.] 3 All ye inlial)itants of tlie world, and dwellers on tlie earth, see ye, when he lifteth np an ensign on the mountains ; and when he hloweth a trumpet, hear ye. h ch. 5. 26. 3 All ye inhabitants of the world, And 3 ’e dwellers upon the earth, When they lift up a standard on the mountains, behold ye ! When they blow the trumpet, hear ye ! region above the cataracts of the Nile. One has only to remember that these streams continually wash away the banks, and bear the earth to deposit it on the lands of Lower Egypt, to see that the prophet had this region particularly in his eye. He could not have meant Egypt Proper, because instead of spoiling the lands, or washing them away, the Nile constantly brings down a deposit from the upper- regions that constitutes its great fertility. The rivers that are here mentioned are doubtless the various branches of the Nile. See Bruce’s Travels, ch. hi., and Burckhardt’s Travels in Nubia. The Nile is formed by the junction of many streams or branches rising in Abys- sinia — the principal of which are the Atbara, the Astapus or Blue River, and the Astaboras or White River. The principal source of the Nile is the Astapus or Blue River, which rises in the Lake Coloe, which Bruce supposes to be the head of the Nile. This river on the west, and the various branches of the Atbara on the east, nearly encompass a large region of country called Meroe, once supposed to be a large island, and frequently called such. The whole descrip- hon, therefore, leads us to the conclusion that a region is mentioned in that country called in general Cush ; that it was a people living on rivers, and employing reed-boats or skiffs ; that they were a fierce and warlike people ; and that the country was one that was continually Avashed by streams, and whose soil was carried down by the floods. All these circumstances apply to Nubia or Abyssinia, and there can be little doubt that this is the country intended. 3. All ye inhabitants of the world. These are to be regarded as the words of the prophet summoning all nations to attend to that which was about to occur. Grotius, however, and some others, suppose that they are the words of the Ethiopians. The meaning is, that the events which are here predicted would be of so public a nature as to attract the attention of all the world. II When he, Vitringa sup- poses that this means the Assyrians lifting up a standard on the mountains of Judea. But the better interpretation is that which refers it to the people of Nubia, mustering their forces for war. “ All nations behold when that people collects an army, sounds the trumpet for war, and arrays its military forces for battle. See, then, the judgments that God will inflict on them — their discomfiture, (vers. 4 — 7,) and their turning to Jehovah, and sending an offering to him,” ver. 7. According to this interpretation it will refer to the people making preparation for battle ; and perhaps it may mean that they were preparing to join the enemies of Judea — not improbably preparing to join the forces of Senno.cherib, and to invade Judea, Eor this purpose it may have been that the messengers were sent to negotiate the terms of alliance Avith Sennacherib ; and the object of the prophecy is, to assure the Jews that this people, as well as Sennacherib, would be discomfited, and that they Avould yet bring an ofiering to God, ver. 7. ^ Lifteth up an ensign, A military standard. 392 ISAIAH. [b.c. 713. 4 For BO tlie Lord said unto me, I will take my rest, and I will * consider in my dwelling- 1 or. regard my set dwelling. lace like a clear keat ^npon erbs, and like a cloud of dew in tbe beat of baryest. 2 or, after rain. 4 For thus saitb Jehovah unto me : I will be calm, and will look on from my habitation. Like tbe serene shining [of the sun] upon the herb, And like the dew-cloud in the heat of harvest. See note, ch. v. 26. H And when he hloweth a trumpet. Also a signal for an army to assemble. Note, ch. xiii. 2. 4. For so the Lord said unto me. So Jehovah has revealed his purpose, that is, to execute punishment on the people who have been described in the previous verses. Their state, as there described, is that of a fierce people making ready for war, and probably design- ing an alliance with the enemies of Judea, and marshalling their armies for that purpose. Jehovah here reveals to the prophet that they shall be discomfited, and shows the manner in which it will be done. He says he will sit calm while these preparations are going on — as the sun shines serenely on the earth while the harvest is growing, and the dew falls gently on the herb ; but that before their plans are completed he will interpose and destroy them, as if one should appear suddenly before the harvest is ripe and cut it down. The design., therefore, of this part of the prophecy is to comfort the Jews, and to assure them that there is no danger to them from the pre- parations which were made against them — for Jehovah calmly beholds the proud rage of the enemy. H I will take my rest. I will not interpose. I will remain calm — not appearing to oppose them, but keeping as calm and as still as if I seemed to favour their plans — as the sun shines on the herb, and the gentle dew falls on the grass, until the proper time for me to interpose and defeat them shall arise, vers. 5, 6. IT I xoill consider. I will look on ; that is, I will not now interpose and disarrange their plans before they are complete. We learn here, (1) that God sees the plans of the wicked; (2) that he sees them mature them without attempting then to interpose to disarrange them ; (3) that he is calm and still because he designs that those plans shall be developed; and (4) that the wicked should not indulge in any dreams of security and success because God does not interpose to thwart their plans while they are forming them. He will do it in the proper time. H In my dwelling-place. In heaven. I will sit in heaveii and contemplate leisurely the plans that are going forward. H Like a clear heat. A serene, calm, and steady sunshine, by which plants and herbs are made to grow. There seem to be two ideas blended here : the first, that of the stillness with which the sun shines upon the herbs ; and the other, that of the fact that the sun shines that the herbs may ^ Upon herbs, after rain, The word usually signifies lights or fire. The plural form nnix is used to denote herbs or vegetables in two places — in 2 Kings iv. 39, and Isa. xxvi. 19 ; for, in the Shemitic languages, the ideas of sprouting^ being grown^ growing^ etc., are connected with that of the shining of the sun, or of light — that which grows in the light — that is, vegetables. But in the singular form the word is not thus used, unless it be in this place. That it may have this signification cannot be doubted ; and this interpretation m^es good sense, and suits the CHAPTER XVIII. 393 B. c. 713.J 5 For afore the harvest, when the hud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning-hooks, and take away cut down the branches. 5 But before the harvest, when the bud is perfect, And when the flower is becoming a ripening grape, He shall cut off* the shoots with pruning-hooks, And the branches he shall take off, and shall cut them away. connexion. The Rabbins generally interpret it, as it is in the margin, rain. In proof of this they appeal to Job xxxvi. 30, and xxxvii. 11 ; but the word in these passages more properly denotes a cloud of light, or of lightning, than rain. The common interpretation is probably correct, wdiich regards the "word here as the same as herbs. See Vitringa. The Syriac reads it, upon the river. The paral- lelism seems to require the sense of herb, or something that shall answ'er to “harvest,” in the corresponding member. H And like a cloud of dew. Such a dew Avas still, and promoted the grow''th of vegetables. The idea is that of stillness and rest : Avhere there is no storm or tempest to dissipate the gently-falling dew. This is an emblem of the perfect quietness with Avhich God would regard the preparations for Avar, until the proper time A\'ould come for him to interpose. The Avhole passage is similar to Psa. ii. 4, 6 : He that sitteth m the heavens shall laugh ; JehoA^ah shall have them in derision. Then shall he speak unto them in his wrath And vex them in his hot displeasure. The idea is, that he Avould be as calm as the sun is upon the herb, or the dew upon the harvest field, until the time should come when it Avould be proper for him to interpose, and disconcert their counsels. When and how this Avould be done is stated in the following Akerses ; and the whole passage is a most striking illustration of the manner Avith which God contemplates the machinations and evil designs of the wicked. r5. For afore the harvest. This verse is evidently figurative, and the image is draAvn from that Avhich is commenced in the previous verse. There God is represented as calmly regarding the plans of the people here referred to — as the sun shines serenely on the herb, or the dew falls on the grass. T'hat figure supposes that they had formed plans, and that they Avere advancing to maturity, like a grow- ing harvest, Avhile God surveyed them Avithout interposition. This A’^erse continues the figure, and affirms that those plans shall not be mature; that God will interpose and defeat them while they are maturing — as if a man should enter the. harvest field and cut it down after it had been soAvm, or go into the vineyard and cut doAvn the vines Avhile the green grape Avas beginning to ripen. It is, therefore, a most beautiful and expressive figure, intimating that all their plans Avould be foiled even Avhen they had the prospect of a certain accom- plishment. ^ When the bud is perfect. The Avord bud here (^D?) denotes either a blossom^ or a sprout, shoot, branch. Here it denotes probably the blossom of the grain ; or it may be the grain Avhen it is set. Its meaning is, Avhen their plans are maturing, and there ia every human prospect that they Avill be successful. ^1 And the sour grape is ripening. Begins to turn ; or is becoming mature. *11 In th^ 394 ISAIAH, [b. c. 713. 6 They shall he left together unto the fowls of the mountains^ and to the heasts of the earth : and the fowls shall summer upon them, and all the heasts of the earth shall winter upon them. 7 In that time shall the pre- sent * he brought unto the Lord a Psa. 68. 31 ; 72 . 10; ch. l6. 1, 6 They shall he left together to the bird of the mountaias, And to the beast of the field : And the bird shall spend the summer thereon, And every beast of the field there ’winter. 7 At that day shall a present be brought to Jehovah of hosts flower. The blossom. This should be read rather, “and the dower is becoming a ripening grape.” The common version does not make sense ; but with this translation the idea is clear. The sense is the same as in the former phrase — when their plans are maturing. ^ He shall cut off the sprigs. The shoots — the small limbs on which the grape is hanging ; as if a man should enter a vineyard, and, while the grape is ripening, should not only cut off the grape, but the small branches that bore it — thus preventing it from bearing again. The idea is, not only that God would disconcert their present plans, but that he would prevent them from forming any in future. Before their plans were matured, and they obtained the anticipated triumph, he v/ould effectually prevent them from forming such plans again. 6. They shall he left together. The figure here is dropped, and the literal narration is resumed. The sense is, that the army shall be slain and left unburied. Perhaps the branches and twigs in the previous verse denoted military leaders, and the captains of the armies, which are now represented as becoming food for beasts of the field and for birds of prey. II Unto the fowls of the mountains. Their dead bodies shall be uiiburied, and shall be a prey to the birds that prey upon flesh. *11 And to the heasts of the earth. The wild animals; the beasts of the forest. ^ And the fowls shall summer upon them. Shall pass the summer — i. e. they shall continue to be unburied. IT And all the heasts of the earth shall xointer upon them. They shall be unburied through the winter ; probably indicating that they would furnish food for the fowls and the wild beasts for a long time. On the multitude of carcases, these animals will And nourishment for a whole year, i. e. they will spend the summer and the winter with them. When this was fulfilled it is perhaps not possible to tell, as we are so little acquainted with the circumstances of the people in relation to whom it was spoken. If it related, as I suppose, to the people of Nubia or Ethiopia forming an alliance with the Assyrians for the purpose of invading Judea, it was fulfilled probably w'hen Sennacherib and his assembled hosts were destro^^ed. Whenever it was fulfilled, it is quite evident that the design of the prophecy wns to give comfort to the Jews — alarmed and agitated as they wTre at the prospect of the preparations which w'ere made — by the assurance that those plans w^ould fail, and all the efforts of their enemies be foiled and disconcerted. 7. In that time. When their plans shall thus be disconcerted, and their armies be overthrown. Shall the present he brought, etc. The word present (nfi) denotes a gift, and is found only in the phrase to bring gifts or presents, Psa. Ixviii. 30; Ixxvi. 11. It means here evidently a tribute, or an offering to Jehovah as the only true God; CHAPTER XYIII. 895 B. c. 713. j of liosts of a people * scattered and peeled, and from a people terrible from tbeir beginning hitherto ; a nation meted ont 1 or, outspread and polished. and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of hosts, the mount Zion, Prom the nation extended and fierce, The people terrible from the first and hitherto, The nation extending its limits — the victorious people — Whose land is washed away by the rivers, To the place of the name of Jehovah of hosts, Mount Zion. and possibly may mean that the people would be converted to him, and embrace the true religion. Of a people^ etc. Prom a people. The description which follows is the same precisely as in ver. 2. Numerous repetitions of this kind will be recollected by the classic reader in the Iliad. IT To the place of the name, etc. The place where Jehovah is worshipped ; ^. e. Jerusalem. Comp, notes, ch. i. 8, 9. We have no means of knowing with certainty when or how this pro- phecy was fulfilled. That the Jewish religion spread into Tipper Egypt, and that the Christian religion was afterwards established there, there can be no doubt. The Jews were scattered into nearly every nation, and probably many of this people became proselytes, and went with them to Jerusalem to worship. See Acts ii. 10 ; viii. 27. “ The Abyssinian annals represent the country as converted to Judaism several centuries before the Christian era ; and it certainly retains many appearances bearing the stamp of that faith. In the fourth century, the nation was converted to Christianity by the efforts of Prumentius, an Egyptian, who raised himself to high favour at court. Aby|j|inia remained impenetrable to the arms or the creed of the followers of Mahomet, and, affording shelter to the refugees from Egypt and Arabia, it became more decidedly Christian.” “ The Abyssinians profess the same form of Christianity with the Copts of Egypt, and even own the supremacy of the Patriarch at Cairo. They combine with their Christian profession many Judaical observances, such as circumcision, abstinence from meats, and the observance of Saturday as well as Sunday as a sabbath.” — Encyclo- psedia of Geography, vol. ii. pp. 58o, o88. In these facts, in the prevalence of the true religion there in former periods, the prophecy may be regarded as having been in part fulfilled ; still, as is the case with a large portion of the prophecies of Isaiah, we must regard this as having reference to a period of greater light and truth than has yet existed there, and as destined to receive a more complete fulfilment, when all lands shall be full of the knowledge of the Lord. ANALYSIS OF CHAPTER XIX. This prophecy respecting Egypt extends only through this chapter. Its general scope and design are plain. It is intended to describe the calamities that would come upon E^}>pt, and the effect which they would have in turn- iug the people to God. The scene is laid in Egypt ; and the following things passed before the mind of the prophet in vision: (1.) He sees Jehovah coming in a cloud to Egypt, ver. 1. (2.) The effect of this is to produce alarm among the idols of that nation, ver. 2. (3.) A state of internal com- S96 ISAIAH. [b. c. 713 motion and discord is described as existing in Egypt ; a state of calamity so great that they would seek relief from their idols and necromancers, vers. 2, 3. 74 .) The consequence of these dissensions and internal strifes would be, that they would be subdued by a foreign and cruel priuce, ver. 4. (5.) To these political calamities there would be added physical sufferings, vers. 5 — 10. The Nile would be dried up, and all that grew on |ts banks would wither, vers. 5 — 7 ; those who had been accustomed to fish in the Nile would be thrown out of employment, ver. 8 ; and those that were engaged in the manu- factme of linen would as a consequence be driven from employment, vers. 9, 10. (6.) All counsel and wisdom would fail from the nation, and the kings and priests be regarded as fools, vers. 11 — 16. (7.) The land of Judah would become a terror to them, ver. 17. (8.) This would be followed by the conversion of many of the Egyptians to the true religion, vers. 18 — 20 ; Jehovah would become their protector, and would repair the breaches that had been made, and remove the evils which they had experienced, vers. 21, 22 ; and a strong alliance would be formed between the Egyptians, the Assyrians, and the Jews, which should secure the Divine blessing and favour, vers. 23 — 25. This is the outline of the prophecy. In regard to the time when it was delivered we have no certain knowledge. Lowth supposes that it refers to times succeeding the destruction of the army of Sennacherib. After that event, he says, the affairs of Egypt were thrown into confusion ; intestine broils succeeded ; these were followed by a t 5 q’anny of twelve princes who divided the country between them, until the distracted affairs settled dovui under the dominion of Psammetichus, who held the sceptre for fifty-four years. Not long after this, the country was invaded and conquered by Nebu- chadnezzar ; and then by the ’ Persians under Cambyses, the son of Cyrus. Alexander the Great subsequently invaded and took the country, and made Alexandria the capital of his empire. Many Jews were invited thither by Alexander, and under the favour of the Ptolemies they fiourished there; the true religion became prevalent in the land, and multitudes of the Egyp- tians, it is supposed, were converted to the Jewish faith. Bishop Newton (Diss. xii.' on the Prophecies) supposes that there was a general reference here to the conquest by Nebuchadnezzar, and a particular reference to the conquest under Cambyses the son of Cyrus. He supposes that the anarchy described in ver. 2 refers to the civil wars which arose between Apries and Amasis, in the time of Nebuchadnezzar’s invasion, and the civil wars between Tachos, Nectanebus, and the Mendesians, a little before the country was subdued by Ochus. The cruel king mentioned in ver. 4, into whose hands they were delivered, he supposes was Nebuchadnezzar, or more probably Cambyses and Ochtfs, one of whom put the yoke on the neck of the Eg}q>tians, and the other riveted it there. The Egyptians say that Cambyses, after he killed Apis, a god worshipped in Egypt, was stricken with maduess ; but his actions, says Prideaux, show that he . was mad long before. Ochus was the most cruel of the kings of Persia. The final deliverance of the nation, and the conversion to the true God, and the alhance between Egypt, Assjuia, and Israel, (vers. 18 — 25,) he supposes, refer to the deliverance that would be introduced by Alexander the Great, and the protection that would be shovui to the Jews in Egypt under the Ptolemies. Vitringa, Gesenius, Grotius, Eosenmuller, and others, suppose that the anarchy described in ver. 2 refers to the discord which arose in the time of the dccdsKapxicc dodeharchy^ or the reign of the twelve kings, until Psammetichus prevailed over the rest; and that he is intended by the ‘‘cruel lord” and “fierce king” described in ver. 4. In other respects their interpretation of the prophecy coincides, in the main, with that proposed by bishop Newton. A slight glance at some of the leading events in the history of Egypt may enable us more clearly to determine the application of the different parts of the prophecy. Egypt, a well-kno™ country in Africa, is, for the most part, a great valley through which the Nile pours its waters from south to north, and is skirted CHAPTER XIX. 397 B. c. 713.] on the east and west by ranges of mountains which approach or recede more or less from the river in different parts. "WTiere the valley terminates towards the north, the Nile divides itself about forty or fifty miles from the Mediter- ranean into several parts, enclosing the territory called the Delta— so called because the various streams fiowing from the one river diverge as they fiow towards the sea, and thus form, with the coast, a triangle in the shape of the Greek letter A Delta. The southern limit of Egypt Proper is Syene, (Ezek. xxix. 10 ; XXX. 6,) or Essuan, the border of EtMopia. Here the Nile issues from the granite rocks of the cataracts, and enters Egypt Proper. This is north latitude 24®. Egypt was anciently divided into forty-two names or districts, which were little provinces or counties. It was also divided into Upper and Lower Egypt. Upper Egypt was called Thebais, from Thebes the capital, and extended south to the frontier of Ethiopia. Lower Egypt contained principally the Delta and the parts on the Mediterranean. The capital was Cairo. The most common division, however, was into three parts — Lower, Middle, and Upper Egypt. In Lower Eg}7>t, lying on the Mediterranean, were the cities of Pithon, Raamses, Heliopolis, etc. In this division also was the land of Goshen. In Middle Egypt was Moph, or Memphis, Hanes, etc. In Upper Egypt was No-Ammon, or Thebes, and Syene, the southern limit of Eg^^pt. The ancient history of Egypt is obscure. It is agreed on all hands, how- ever, that it was the early seat of ci\ilization ; and that this civilization was introduced from the south, and especially from Meroe. The country in the earliest times was possessed by several kings or states, which were at length miited into one great Idngdom. Not long after the death of Joseph, it came into the possession of the Hyksos or Shepherd Kings, probably an Arabian nomadic tribe. After they were driven out, the whole country came again under one sovereign, and enjoyed great prosperity. The first king of the 19th dynasty, as it is called by Manetho, was the celebrated Sesostris, about 1500 years B. c. His successors were all called by the general name of Pharaoh — that is, kings. The first who is mentioned by his proper name is Shishak, (1 Kiu gs xiv. 25, 26,) supposed to be the Sesonchosis of Manetho, who reigned about 970 years b. c. Gesenius says that, in the time of the Jewish king Hezeldah, there reigned at the same time in Egypt three dynasties — an -Ethiopic, (probably over Upper Egypt,) a Saltish, and a Tanitish djmasty, of which at last sprung the Dodekarchy, and Avhose do- minion ultimately lost itself in the single reign of Psamnietichus. The AEthiopic continued forty years, and consisted of three kings — Sabaco, Seve- chus, and Tarakos or Tearko— of which the two last arc mentioned in the Bible : Sevechus under the name of So probably Sevechus — as the ally of Hosea, king of Israel, (2 Kings xvii. 4,) 722 years a. c. ; and Tarakos, the same as Tirhakah, about the time of the sixteenth year of the reign of Hezekiah, 714 a.c. Instead of this whole dynasty, Herodotus (ii. 137, 139) and Diodorus (i. 65) give us only one name, that of Sabaco. Contemporary with these were the four, or according to Eusebius five, first kings of the dynasty of Sai’te, Stephtuates, Nerepsus, Nichao I., who was slain by an Ethiopian king, and Psammetichus, who made an end of the Dodekarchy, and reigned fifty-four years. Of the Tanitish dynasty, Psammus and Zeth are mentioned, iutro. to ch. xix. Different accounts are given of the state of things by Herodotus and by Diodorus. The account by Diodorus, which is the most probable, is, that a state of anarchy prevailed in Egypt for two whole years ; and that the troubles and commotions suggested to the chief men of the country the expediency of assuming the reins of government, and restoring order to the state. With this view, twelve of the most in- fluential men were chosen to preside with regal power. Each had a par- ticular province allotted to him, in which his authority was permanent ; and, though independent of one another, they bound themselves with mutual oaths to concord and fidelity. During fifteen years their relations were maintained with entire har- mony; but during that time Psammetichus, whose province extended to the 398 ISAIAH. [b. c. 713. CHAPTER XIX. THE "burden of Egypt. * Be- hold, the Lord rideth ^ upon k Jer. 46. 13 ; Ezek. C9. and 30. Vision XIV. — Ch. xix. Egypt. Oracle concerning Egypt. a swift cloud, and shall come into Egypt; and the idols”* of l Psa. 18. 10; 104. 3. m Exod. 12. 12 ; Jer. 43. 12. 1 Lo ! Jehovah rideth on a swift cloud, And cometh to Egypt ! Mediterranean, had availed himself of his advantages, and had maintained extensive commercial intercourse with the Phoenicians and Greeks, and had amassed considerable wealth. Of this his colleagues became jealous ; and supposing that he meant to secure the government of the whole coimtry, they resolved to deprive him of his province. They therefore prepared to attack him, and he was thrown upon the necessity of self-defence. Apprized of their designs, he sent to Arabia, Caria, and Ionia for aid ; and having secured a large body of troops, he put himself at their head, and gave battle to his foes at Momemphis, and completely defeated them, drove them from the kingdom, and took possession of an undivided throne. — Died. i. 66. The account of Herodotus may be seen in his history, b. ii. 154. Psammetichus turned his attention to the internal administration of the country, and en- deavoured to ingratiate himself mth the priesthood and the people by erect- ing splendid monuments, and beautif3dng the sacred edifices. There was a strong jealousy, however, excited by the fact that he was indebted for his crown to foreign troops, and from the fact that foreigners were preferred to office over the native citizens. — Diod. i. 67. A large part of his troops — to the number, according to Diodorus, of 240,000 — abandoned his service at one time, and moved off in a body to Ethiopia, and entered the service of the monarch of that coimtry. His reign appears to have been a military des- potism ; and though liberal in his policy towards foreign governments, yet the severity of his government at home, and the injustice which the Egyp- tians supposed he showed to them in relying on foreigners, and preferring them, justified the appellation, in ver. 4, that he was a ‘‘ cruel lord.’* Egypt was afterwards conquered by Cambyses, and became a proviuce of the Persian empire about 525 b. c. Thus it contiuued until it was conquered by Alexander the Great, 350 b. c., after whose death it formed, together with Syi’ia, Palestine, Libya, etc., the kingdom of the Ptolemies. After the battle of Actium, 30 b. c., it became a Roman province. In a.d. 640 it was con- quered by the Arabs. Since that time it has passed from the hands of the Caliphs into the hands of the Turks ; and since a. d. 1517 it has been re- garded as a province of the Turkish empire. This is an outline of the prin- cipal events of the Egyptian history. The events predicted in this chapter will be stated in then order in the comments on the particular verses. The two leading points which will guide our interpretation ^vill be, that Psam- metichus is intended in ver. 4; and that the effects of Alexmder’s conquest of Egypt are denoted from ver. 18 to the end of the chapter. Keeping these two points in view, the interpretation of the chapter wiU bo easy. On the history of Egjpt, and the commotions and revolutions there, the readrr may consult "Wilkinson’s ‘‘Manners and Customs of the Ancient Egyptian.^,'* vol. i., particularly pp. 143 — 180. 1. The burden of Egypt, This is the title to the prophecy. Eor the meaning of the word burden^ see note, ch. xiii. 1. The word Egypt in the original is oyiYO Mitzrmm ; and it was so called after Mizraiin, the second son of Ham, and grandson of Noah. Sometimes it is called Mazor: 2 Kings xix. 24; Isa. xix. 6; xxxvii. 25; Micahvii. 12 — where, however, our English version has rendered the word by \esieged-placey or fortress. The ancient name of the country among the CHAPTER XIX. 399 B. c. 713.J Egypt sliall be moTed at bis presence, and tbe heart of Egypt shall melt in the midst of it. 2 And I will ^ set the Egyp- tians against the Egyptians : 1 mingle. and they shall fight every one against his brother, and every one against his neighbour ; city against city, and kingdom against kingdom. And the idols of Egypt shall be moved at his presence, And the heart of Egypt shall melt in the midst of her. 2 And I win excite Egyptians against Egyptians ; And they shall fight every man against his brother, And every man against his neighbour ; City against city, and kingdom against kingdom. inhabitants themselves was Chimi or Chami — Xr^jULv. The Egyptian, word signified blacky and the name was probably given from the black deposit made by the slime of the Nile. “ Mizraim, or Misrim, the name given to Egypt in the Scriptures, is in the plural form, and is the Hebrew mode of expressing the ‘ two regions of Egypt,’ (so com- monly met with in the hieroglyphics,) or the ‘ two Misr,’ a name still used by the Arabs, who call all Egypt, as well as Cairo, Musr or Misr.” — "Wilkinson’s Mann, and Cust. of Anc. Egypt, i. 2. The origin of the name Egy'pt is unknown. Egyptus is said by some to have been an ancient king of this country. ^ Behold^ the Loud. This is a bold introduction. Jehovah is seen advancing into Egypt for the purpose of confounding its idols, and inflicting punishment. The leading idea which the prophet wishes probably to present is, that national calamities — anarchy, commotion, revolution, as well as ph^^sical sufferings — are under the government and direction of Je- hovah. TT Rideth upon a sivift cloud, Jehovah is often thus repre- sented as riding on a cloud, especially when he comes for purposes of vengeance or punishment : And he rode upon a cherub and did fly, Yea, he did fly upon the wings of the wind. — Rsa, xviii. 10. "Who maketh the clouds his chariot, Who walketh upon the wmgs of the wind. — Rsa. civ. 3. “ I saw in the night visions, and, behold, one like the Son of man came -with the clouds of heaven,” Dan. vii. 13. So the Saviour is represented as coming to judgment in the clouds of heaven. Matt. xxiv,> SO. Comp, the sublime description in Hab. iii. 3 — 10. ^ A7id the idols of Egypt, It is well known that Egypt was celebrated for its idolatry. They •worshipped chiefly the heavenly bodies ; but they worshipped also all kinds of animals, probably as living symbols of their gods. ^ Shall be moved. That is, shall tremble, be agitated, alarmed; or, shall be removed from their place and overthrown. The word wdll bear either construction. Yitringa inclines to the latter. And the heart of Egypt, The strength; the courage; the vigour. W e use the word heart in the same sense now, when we speak of a stout heart, a courageous heart, etc. ^ Shall melt. The word here used denotes to dissolve ; and is applied to the heart wdien its courage fails— probably from the sensation of weakness or fainting. The fact alluded to here was probably the disheartening circumstances that attended the civil commotions inEgypt, when the people felt themselves oppressed by cruel rulers. See the analysis of the chapter. 2. Audi will set, This word (from means properly to cover y to spread over; to hide, conceal; to protect. Another 400 ISAIAH. [b. c. 713 3 And tlie spirit of Egypt shall ^ fail ” in tie midst there- of ; and I will ^ destroy the counsel thereof ; and they shall 1 be emptied. n Ezek. 22. 14. seek® to the idols, and to tlie charmers, and to them that have familiar spirits, and to the wizards. 2 swallow up. 0 ch. 8. 19 ; 47* 12. 3 And the spirit of Egypt shall fail in the midst of her, And I will destroy tne counsel thereof ; And they shall consult the idols, and the sorcerers. And the necromancers, and the soothsayers. signification of the verb is to weave ; to intermingle. It may mean here, “I will arm the Egyptians against each other,” (Gesenius ;) or, as in our version, “ I will mingle, confound, or throw them into discord and strife,” The LXX. render it, iv€y€p6'(}(rovTat, “They shall be excited, or raisedup.” Symmachus, Syriac and Chaldee, “I will excite.” The sense is, that there would be discord and civil war, and this is traced to the agency or overruling providence of God — meaning that he would permit and overrule it. Comp, notes on Isa, xlv. 7 : “I make peace, and create evil; I Jehovah do all these things.” Amos iii. 6: “Shall there be evil in a city, and Jehovah hath not done it?” The civil war here referred to was probably that which arose between the twelve kings in the time of the Dodekarchy, (see the analysis to to the chapter,) and which resulted in the single dominion of Psam- metichus. Bishop N ewton (on the Prophecies, xii.) supposes, ho^wever, that the prophet refers to the civil wars between Apries and Amases at the time of the invasion by Nebuchadnezzar. But it agrees much better with the former discord than with this. The description which follows is that of anarchy or civil strife, where many parties are formed, and would naturally lead to the supposition that there were more than two engaged. ^ Aiidikingdom against kingdom, Septuagint, vopos e-Trl vofxoov — nome against nonies, Egypt was formerly divided into forty- two nomes or districts. The version by the LXX. was made in Egypt, and the translators would naturally employ the terms which were in common use. Still the event referred to was probably not that of one nome contending against another, but a civil war in which one dynasty would be excited against another, {Gesenius,') or when there would be anarchy and strife amongst the different members of the Dodekarchy. See the analysis of the chapter, 3. And the spirit of Egypt, See ver. 1. They shall be exhausted with their long internal contentions and strifes ; and seeing no prospect of deliverance, and anxious that the turmoils should end, they shall seek counsel and refuge in their gods and necromancers — but in vain. % Shall fail. Margin, “be emptied.” The word means literally to pour out, empty, depopulate. Here it means that they would become disheartened and discouraged. H A7id I will desti'oy. Margin, as the Heb., “I will swallow up.” So the word is used in Psa. evii. 27, “all their wisdom is destroyed,” Heb, swallowed up, And they shall seek to the idols. According to Herodotus, (ii. 152,) Psammetichus had consulted the oracle of Latona at Butos, and received for answer, that the sea should avenge his cause by producing brazen men. Some time after, a body of lonians and Carians were compelled by stress of weather to touch at Egypt, and landed there, clad in brazen armour. Some Egyptians, alarmed at their appearance, came to Psammetichus, and described them as brazen men who had risen from the sea, and were plundering the country. He instantly supposed that this was CHAPTER XIX. 401 B. C. 713.] 4 And tlie Egyptians will I give over into the hand of a 1 or, shut up. ch. 20. 4. cruel lord ; ^ and a fierce king shall rule over them, saith the Lord, the Lord of hosts. 4 And I will give up Egypt into the hand of an oppressive lord, And a mighty king shall rule over them, Saith the Lord, Jehovah of hosts. the accomplishment of the oracle, and entered into an alliance with the strangers, and by their aid was enabled to obtain the victory over his foes. Comp, the different account of Diodorus in the analysis of this chapter. The whole history of Egypt shows how much they were accustomed to consult their idols. See Herodotus, ii. 54, seq., 82, 83, 139, 152. Herodotus says (ii. 83) that the art of divination in Egypt was confined to certain of their deities. There were in that country the oracles of Hercules, of Apollo, of Mars, of Diana, and of J’upiter ; but the oracle of Latona in Butos was held in greater vene- ration than any of the rest. Ii And to the charmers, This word occurs nowhere else. The root in Arabic means to mutter., to make a gentle noise; and this word probably denotes conjurors, diviners. See note on ch. viii. 19. The LXX. render it, “ their idols.’" H And to them that have familiar spirits. Note, ch. viii. 19. The LXX. render this, “ those who speak from the ground.” IT And to the wizards. LXX. ventriloquists — iyyacrrpipvdovs. The Hebrew word means a wise man ; a soothsayer, a magician — from to know. See Lev. xix. 31 ; XX. 6 ; Dent, xviii. 11. This false science abounded in Egypt, and in most Oriental countries. 4. And the Egyptians. The Egyptian nation ; the entire people, though divided into factions and contending with each other, % Will I give over. Margin, shut up. The Hebrew word usually has the sense of shutting up, or closing. Here it means that these contentions would be closed or concluded by their being delivered to the dominion of a single master. The LXX. render it 'irapaBdxrco, I will surrender, IT Into the hand of a cruel lord. Heb., lords of cruelty or severity. The word rendered “lord,” meaning master, is in the Hebrew in the plural number, It is, however, generally supposed that it is pluralis excellentice — denoting majesty and dignity, and applicable to a single monarch. The connexion requires this ; for the state here de- scribed would be different from that where many rule, and it seems to suppose that one should succeed to the many who had been contending. In the parallel member, also, a name in the singular number is used, “a fierce king;” — and as this evidently denotes the same, it follows that the word here is used to denote a single monarch. The plural form is often thus used in the Hebrew. See Psa. vii. 10 ; Hos. xii. 1 ; Ezek. xxix. 3. God here claims jurisdiction over the nation, and says that he will do it — a most striking illustration of the power which he asserts over contending people to deliver them to whomsoever he will. Bishop Newton supposes that this was Nebuchadnezzar, or more properly Cambyses, by whom Egypt was made subject to the authority of Persia, and who was eminently a cruel man, a madman. But the more probable interpretation is that which refers it to Psam- metichus. Twelve kings were in contention, of whom he was one. He called in the aid of the Arabians, and the pirates of Caria and Ionia. — Herod, ii. 152. See analysis of the chapter; Diod. i. 66. This was in the twentieth year of the reign of Manasseh. Psammetichus 402 ISAIAH. [b. c. 713. 0 And tlie waters sliall fail I be wasted and dried up. from the sea, and tlie river sball | 5 And the water shall fad from the sea ; And the river shall be wasted and dried up ; reigned fifty-four years, and was succeeded by Nechus his son, called in Scripture Pharaoh Necho, and often mentioned under that name. Psammetichus, during a considerable part of his reign, was engaged in wars with Assyria and Palestine. He is here called a “cruel lord z. e. an oppressive monarch, probably because he secured the kingdom by bringing in to his aid foreign mercenaries — robbers and pirates — and because his wars made his government oppressive and burdensome. *il A fierce king, Heb., a king of strength ; — a description particularly applicable to one who, like Psammetichus, had subdued eleven rivals, and who had obtained the kingdom by conquest. 5. And the waters shall fail. Here commences a description of the •physical calamities that would come upon the land, which continues to ver. 10. The previous verses contained an account of the national calamities by civil wars. It may be observed, that discord, anarchy, and civil wars are often connected with physical calamities — as famine, drought, pestilence. God has the elements, as well as the hearts of men, under his control ; and when he chastises a nation, he often mingles anarchy, famine, discord, and the pestilence together. Often, too, civil wars have a tendency to produce these calamities. They an- nihilate industry ; arrest enterprise ; break up plans of commerce ; and divert the attention of men from the cultivation of the soil. This might have been in part the case in Egypt ; but it would seem also that God, by direct agency, intended to afflict them by drying up their streams in a remarkable manner. From the sea. The parel- lelism heye, as well as the whole scope of the passage, requires us to understand this of the Nile. The word is sometimes used to de- note a large river. See notes, ch. xi. lo ; xviii. 2. The Nile is often called a sea. Thus Pliny, Nat. His. ii. 35, says, “ The water of the Nile resembles the sea.*' Thus Seneca, Queest. Nat. v. 2, says, “By continued accessions of water it stagnates f stagnat ) into the appear- ance of a broad and turbid sea.'' Comp. Herod, ii. 97 ; Diod. i. 12, 96. “To this day in Egypt, the Nile is named el-Bahr, ‘the sea,' as its most common appellation." “ Our Egyptian servant," says Dr. Robinson, “ who spoke English, always called it ‘the sea."' — Biblical Researches, i. 542. ^ And the river. The Nile. ^ Shall be vjasted. This does not mean entirely^ but its waters w'ould fail so as to injure the country. It would not overflow in its accustomed manner ; and the consequence would be, that the land Avould be desolate. It is well known that Egypt derives its great fertility entirely from the overff owing of the Nile. So important is this, that a public record is made at Cairo of the daily rise of the water. When the Nile rises to a less height than twelve cubits, a famine is the inevitable consequence, for then the water does not overflow the land. When it rises to a greater height than sixteen cubits a famine is almost as certain — for then the superabundant waters are not drained off* soon enough to allow them to sow the seed. The height of the inundation, therefore, that is ne- cessary in order to insure a harvest, is from twelve to sixteen cubits. The annual overflow is in the month of August. The prophet hero means that the Nile would not rise to the height that was desirable — > or the waters should fail — and that the consequence would be a famine. CHAPTER XIX. 403 B. c. 713.] 6 And tliey sliall turn tlie riyers far away, and tlie brooks ? of defence sliall be emptied and dried np : tbe reeds and flags gball wither. q 2 Kings 19. 24. 7 The paper-reeds by tbe brooks, by tbe month of tbe brooks, and every thing sown by tbe brooks, shall wither, be driven away, and * be no more. 1 shall not be. 6 And the streams shall become putrid, And the canals of Egypt shall be diminished and dried up ; The reed and the flag shall wither. 7 The meadows by the canal, even at the mouth of the canal, And all that is so^vn by the canals, Shall wither, be driven away, and be no more. 6. And they shall turn the rivers far away, — ^probably from to have an offensive smell ; to be rancid, or putrid. The word in this form occurs nowhere else. It is in the Hiphil conjugation, and is probably a form made from a mixture with the Chaldee. The sense is not doubtful. It means, “ the rivers shall become putrid — or have an offensive smell that is, shall become stagnant, and send forth unwholesome miasmata producing sickness — as stagnant waters often do. The Yulgate renders it, “ and the rivers shall fail.*^ The LXX., “ and the Egyptians shall drink the waters from the sea, but the river shall fail, and be dried up, and the rivers shall fail, and the streams (diccpvx^s) of the river and all the assembling (avpaycoy^) of waters shall be dried up. H A7id the hr oohs of defence. Heb., “the rivers of mdtzbr'' The word often means then a siege, a wall, a bulwark, a fortification. But probably it here means Egypt ^ or the same as Mitzrdim. Comp. ch. xxxvii. 25 ; 2 Kings xix. 24 ; Mark vii. 12. Perhaps the Hebrews may have thought of Egypt as a strongly fortified place, and thus have given the name to it ; or possibly this may have been a modification of the name Mitz- raim. ^ The reeds and flags. Which grew on the banks of the Nile — the papyrus, etc. See note, ch. xviii. 2. * 7. The pamper reeds. droth. This is not the word which occurs in ch. xviii. 2, and which it is supposed means there the papyrus. See note on that place. Interpreters have been divided in regard to the meaning of the word here. Gesenius derives it from ^ drd, to be naked, open, bare ; and supposes that it means an open place, a place naked of wood, and that it here denotes the pastures on the banks of the Nile. So Rosenmiiller interprets it of the green pastures on the banks of the Nile ; and the Hebrew commentators generally so understand it. The Yulgate renders it, “ and the bed (alveus) of the river shall be dried up from the fountain.” So the Chaldee, “and their streams shall be desolate.” It probably denotes, not paper-reeds, but the green pastures that were beside the brooks or along the banks of the Nile. H By the brooJcs. By the “brooks” here in the plural number — Heb., rivers — the prophet probably means the artificial canals which were cut in every direction from the Nile for the purpose of conveying the waters to various parts of the land. H By the mouth of the brooks. At tlie mouth of the canals ; or where they emptied into the Nile. Such meadows, being near the Nile, and most sure of a supply of water, would be more valuable than those >vhich were remote, and are therefore particularly specified. Shall w%thery etc. « 404 ISAIAH. [b.c.713, 8 The fishers also shall mourn, they that spread nets upon the and all they that cast angle into waters shall languish, the brooks shall lament, and 8 And the fishermen shall mourn ; And all they that cast the hook into the river shall lament, And they who spread their nets upon the face of the waters shall languish. That is, there shall be utter and entire desolation. If the Nile ceased to overflow ; if the streams, reservoirs, and canals could not be filled, this would follow as a matter of course. Everything would dry up. 8. The fishers also. In this verse, and the two following, the pro- phet describes the calamities that would come upon various classes of the inhabitants as the consequence of the failing of the waters of the Nile. The first class which he mentions are the fishermen, Egypt is mentioned (Numb. xi. 5) as producing great quantities of fish: “We remember the fish, which we did eat in Egypt freely.” “ The Nile,” says Diodorus, (lib. i.,) “ abounds with incredible numbers of all sorts of fish.” The same was true of the artificial canals, and lakes, and reservoirs of water, ver. 10. Herodotus (ii. 93) says that large quantities of fish were produced in the Nile. “ At the season of spawning,” says he, “ they move in vast multitudes towards the sea. — As soon as that season is over they leave the sea, return up the river, and endeavour to regain their accustomed haunts.” As a spe- cimen of his credulity^ however, and also of the attention which he bestowed on natural history, the reader may consult the passage here referred to in regard to the mode of their propagation. He also says that it is observed of the fish that are taken in their passage to the sea, that they have “the left part of their heads depressed.” Of those that are taken on their return the right side of the head is found to be depressed. This he accounts for by observing, that “ the cause of this is obvious : as they pass to the sea they rub themselves on the banks on the left side ; as they return they keep closely to the same bank, and in both instances press against it, that they may not be obliged to deviate from their course by the current of the stream.” Speaking of the lake Moeris, Herodotus says that “ for six months the lake empties itself into the Nile, and the remaining six the Nile supplies the lake. During the six months in which the waters ebb, the fishing which is here carried on furnishes the royal treasury wdth a talent of silver (about 856 dollars) [£178 65. 8c?.] everyday.” — B. ii. 149. “The silver which the fishery of this lake produced Avas appro- priated to find the queen with clothes and perfumes.” — Diodor. i. 52. The lake Moeris is now farmed for 30 purses (about 900 dollars) [£187 IO5.] annually. Michaud says that the lake Menzaleh noAv yields an annual revenue of 800 purses (about 25,000 dollars) [£5,208 6s. 8c?.] “The great abundance of fish produced in the Nile was an invaluable provision of nature, in a country which had neither extended pasture- grounds nor large herds of cattle, and where corn Avas the principal production. When the Nile inundated the country, and filled the lakes and canals Avith its overflowing Avaters, these precious gifts AA'ere extended to the most remote villages in the interior of the A'alley ; and the plentiful supply of fish Avhich they obtained Avas an additional benefit conferred upon them at this season of the year. — Wilkinson’s Man. and Cus. of An. Egypt, vol. iii. 62, 63. Hence the greatness of the calamity here referred to by the prophet Avhen the lakes and canals B. c. 713.] CHAPTER XIX. 405 9 Moreover ttey tliat work in fine flax, and tkey tliat r 1 Kings 10. 28. weave ^ net-works, skall be con- founded. 1 or, white-works. 9 And they who work in fine linen, And they that weave white drapery, shall he confounded. should be dried up. The Avhole country would feel it. And all they that cast angle. Two kinds of fishermen are mentioned — those who used a hook, and those who used the net. The former would fish mainly in the brooks or canals that were cut from the Nile to water their lands. For the various methods of fishing, illustrated by draw- ings, the reader may consult Wilkinson’s Manners and Customs of the Ancient Egyptians, vol. ii. 21 ; iii. p. 53, seq. 9. Moreover, In addition to the calamities that will come upon the fishermen, the drying up of the river will afifect all who are supported by that which the overflowing of its waters produced. IT They that work in fine flax, Egypt was celebrated anciently for producing flax in large quantities, and of a superior quality. .See 1 Kings x. 28 ; Exod. ix. 31. The fine linen of Egypt which was manufactured from this is celebrated in Scripture, Prov. vii. 16 ; Ezek. xxvii. 7. The Egyp- tians had early carried the art of manufacturing linen to a great degree of perfection. As early as the exode of the Hebrews, we find that the art was known by which stufis made of linen or other materials were curiously worked and embroidered. “ And thou shalt make an hang- ing for the door of the tent of blue, and purple, and scarlet, and fine- twined linen, wrought with needlework^ Exod. xxvi. 36. Comp. ch. xxvii. 16 ; xxxvi.37. So Ezek. xxvii. 7 : “ Fine linen, with broidered work from Egypt.” So also Martial refers to embroidery with the needle in Egypt : Hsec tibi Memphitis tellus dat munera ; victa est Pectine Mliaco jam Bahylonis acus. — Martial, xiv. Epigr. 150. In regard to the fineness of the linen which was produced and wrought in Egypt, we may introduce a statement made by Pliny, when speak- ing of the nets which were made there. “ So delicate,” says he, “ were some of them, that they would pass through a man’s ring, and a single person could carry a sufficient number of them to surround a whole wood. Julius Lupus, who died while governor of Egypt, had some of those nets, each string of which consisted of 150 threads ; a fact perfectly surprising to those who are not aware that the Rhodians preserve to this day, in the temple of Minerva, the remains of a linen corslet, presented to them by Amasis, king of Egypt, whose threads are composed each of 365 fibres.” — Pliny, b. xix. 1. Herodotus also mentions this corslet, (b. iii. 47,) and also another presented by Ama- sis to the Lacedemonians, which had been carried off by the Samians. “It was of linen, ornamented with numerous figures of animals, worked in gold and cotton. Each thread of the corslet was worthy of admira- tion ; for though very'fine, every one was composed of 360 other threads, all distinct — the quality being similar to that dedicated to Minerva at Lindus, by the same monarch.” Pliny (xix. c. 1) men- tions four kinds of linen that were particularly celebrated in Egypt — the Tanitic, the Pelusiac, the Butine, and the Tentyritic. Fie also says that the quantity of flax cultivated in Egypt was accounted for by their exporting linen to Arabia and India. It is now known, also, that the cloth used for enveloping the dead, and which is now found 406 ISAIAH. [b. c. 713. 10 And tliey sliall "be "broken in tke ^ purposes tkereof; all 1 foundations. tkat make sluices and ponds ^ for fish. £ of living things. 10 And their dykes shall he trodden down, Even all that make pools of fish for gain. in abundance on the mummies, was Une7i, This fact was long doubted, and it was until recently supposed by many that the cloth was made of cotton. This fact that it is linen was settled beyond dispute by some accurate experiments made by Dr. lire, Mr. Bauer, and Mr. Thompson, with the aid of powerful microscopes. It was found that linen fibres uniformly present a cylindrical form, transparent, and articulated, or jointed like a cane; while the fibres of cotton have the appearance of a flat ribbon, with a hem or border at the edge. In the mummy-cloths it was found without exception that the fibres were linen. Vast quantities of linen must, therefore, have been used. The linen of the mummy-cloths is generally coarse. The warp usually contains about 90 threads in the inch ; the woof about 44. Occasion- ally, however, very fine linen cloth is found, showing the skill with which the manufacture was executed. Mr. Wilkinson observes, that a piece of linen in his possession from Egypt had 540 (or 270 double) threads in one inch in the M^arp. Some of the cambric which is now manufactured has but 160 threads in the inch in the warp, and 140 in the woof. It is to be remembered, also, that the linen in Egypt was spun by hand, and without the aid of machinery. See, on this whole subject, Wilkinson’s Manners and Customs of the Ancient Egyptians, vol. iii. pp. 113 — 142, Ed. Lond. 1837. The word rendered here denotes, according to Gesenius, combed or hatchelled. The word Jine^ however, expresses the idea with sufficient accuracy. Fine linen was used for clothing, but was so expensive that it was worn chiefly by the rich and by princes, Lukexvi. 19. ^ They that loeaveiiet-icorks. Marg. white-ioorks. According to Gesenius the word nin means 7ohite linen — that which is fully bleached . The word nin means a hole or cavern ; but is not applied to cloth. The parallelism seems rather to require that the word should mean “white,” or that which would correspond to “ fine,” or valuable ; and it is not known that the Egyptians had the art of working lace from linen. Saadias supposes that nets are meant, as being made with holes or meshes ; but it is evident that a finer work is intended than that. ^ Shallhe confounded, Hob,, shall be ashamed. That is, they shall be thrown out of employment, and not know what to do. 10. And they shall be broken. There has been a great variety of opinion in regard to the interpretation of this verse, and much diffi- culty in the construction of the Hebrew words. The Vulgate renders it, “And its wet places shall fail ; all who make ponds to take fish.” The LXX., “And all who make beer shall lament, and shall afflict their souls.” This was a sort of malt liquor made of fruits by fermentation, and was used in Egypt in the place of wine, as the grape did not flourish there. Jerome on this place says, that this was much used also in Dalmatia and Pannonia, and was commonly called Sabaium, The Chaldee renders this, “And the place where they weave cloth shall be trodden down, and the place where they make fish- ponds, and where they collect waters, each one for his own life.” This variety of reading arises chiefly from the different modes of point- ing the Hebrew words. The word rendered “ broken ” means CHAPTEU XIX. 407 c. 713.] 11 Surely tlie princes of Zoan ^ are fools, tlie counsel of the •wise counsellors of Pharaoh is / Numb. 13. 22. become brutish : ho'W say ye unto Pharaoh, I am the son of the wise, the son of ancient kings ? 11 Surely the princes of Zoan are fools, The counsel of the wise councillors of Pharaoh is brutish. Why do ye say unto Pharaoh, ‘ I am the son of the wise — the descendant of ancient kings ? ’ trodden down^ from to tread, or trample dowm, and agrees in the Hebrew with the word rendered “purposes,’’ — “the purposes shall be trodden down.” The word “purposes” irnn^ is found only in the plural, and is translated in Psa. xi. Z foundations, from n’© foundation or pillar. According to this it would mean that all the pillars or foundations, ^. e, probably all the nobles of Egypt, would be trodden down. But this does not well suit the connexion. Others derive it from nrvd shdtha, to drink, and suppose that it means that which is prepared for drink shall be trodden down or destroyed. Others sup- pose that it is derived from nn^ shathath, to weave, and that it refers to the places where they wove th^ cloth, e. e. their looms ; or to the places where they made their nets. And others suppose that it is not the places where they wove which are intended, but the weavers them- lelves, Forerius supposes it to be derived from nn'© shdthdth, to place, lay ; and that it refers to the hanks or dykes that were made to retain the waters in the canals, and that these would be trodden down. This, it seems to me, is the most probable interpretation, as it suits the con- nexion and agrees with the derivation of the word. But the meaning cannot be certainly ascertained. ^ All that make sluices. There has been quite as great a variety in the interpretation of this passage as in the former. The word rendered sluices 'iw our translators understand in the sense of places where the water would be retained for fish- ponds — made by artificial banks confining the waters that overflow from the Nile. This sense they have given to the word, as if it were derived from sdkhdr, to shut up, to enclose. The LXX. read it as if it meant the Hebrew shekhar, or strong drink ; and so also the Syriac renders it — as if from shdkhllr, to drink. There is no doubt that by a difference of pointing it may have this signification. But the most probable interpretation, perhaps, is that which derives it from sdkhdr, to hire, and means that they made those places for reward or for gain. They thus toiled for hire ; and the prophet says, that they who thus made enclosures for fish in order to make a livelihood would be trodden down — that is, they would fail of their purposes. ®IT Ponds for fish. The word rendered fish, VDpD nephesh, denotes pro- perly any living thing, (see the margin ;) but if the usual interpreta- tion is given of this verse, it is evident that fish are intended. The description therefore, in this entire passage, from ver. 5 to ver. 10, is designed to denote the calamities which would come upon Egypt from the failure of the waters of the Nile ; and the slightest knowledge of the importance of the Nile to that country will show that all these calamities would follow from such a failure. 11. Surely the princes. The following verses, to ver. 16, are designed 408 ISAIAH. [b. c. 71 §. 12 Where “ are they ? where are thy wise men ? and let them tell thee now, and let them know what the Loud of hosts hath u 1 Cor. 1. 20. X ch. 44. 7, 8. purposed upon Egypt. 13 The princes of Zoan are become fools, y the princes of Noph * are deceived ; they have y Rom. 1. 22. z Jer. 2. If). 12 Where are they ? where thy wise men ? Let them tell thee now, let them make known What Jehovah of hosts hath purposed concerning Egypt I 13 The princes of Zoan are become fools, The princes of Noph are deceived ; to describe further the calamities that were coming upon Egypt by a want of wisdom in their rulers. They would be unable to devise means to meet the impending calamities, and would actually increase the national misery by their unwise counsels. The word “ princes ” here is taken evidently for the rulers or counsellors of state. IT Of Zoan. The Yulgate, LXX., and Chaldee, render this Tunis. Zoan was doubtless the Tanis of the Greeks, (Herod, ii. 166,) and was a city of Lower Egypt, built according to Moses (Numb. xiii. 22) seven years after Hebron. It is mentioned in Psa. Ixxviii. 12, 43 ; Isa. xix. 11, 13 ; xxx. 4 ; Ezek. xxx. 14. It was at the entrance of the Tanitic mouth of the Nile, and gave name to*it. Its ruins still exist, and there are seen there at present numerous blocks of granite, seven obelisks of granite, and a statue of Isis. It was the capital of the dynasty of the Tanitish kings until the time of Psammetichus ; it was at this place principally that the miracles wrought by Moses were performed. “Mar- vellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan,’’ Psa. Ixxviii. 12. Its ruins are still called Saw, a slight change of the word Zoan, The Ostium Taniticum is now the 0mm, Faredje. II Are fools. They are unable to meet by their counsels the impending calamities. Perhaps their folly was evinced by their flattering their sovereign, and by exciting him to plans that tended to the ruin rather than the welfare of the kingdom. H The wise counsellors of Tharaoh. Pharaoh was the common name of the kings of Egypt, in the same way as Ccesar became afterwards the common name of the Homan emperors — and the king who is here in- tended by Pharaoh is probably Psammetichus. See note on ver. 4. H How say ye^ etc. Why do joxjl flatter the monarch? Why remind him of his ancestry ? Why attempt to inflate him with the conception of his own wisdom? This was, and is, the common practice of courtiers ; and in this way kings are often led to measures most ruinous to their subjects. 12. Where are theyf This whole verse is an appeal by the prophet to the king of Egypt respecting the counsellors and soothsayers of his kingdom. The sense is, “A time of distress and danger is evidently coming upon Egypt. They pretend to be wise ; and there is now occasion for all their wisdom, and opportunity to evince it. Let them show it. Let them declare what is coming upon the nation, and take proper measures to meet and remove it ; and they will then demonstrate that it would be proper for Pharaoh to repose confidence in them.” But if they could not do this, then he should not suffer himself to be deluded, and his kingdom ruined, by their counsels. 13. The princes of Zoan. Note, ver. 11. This repetition is intensive and emphatic, and shows the deep conviction of the prophet of their folly. The design is to show that all the counsellors on which the CHAPTER XIX. 409 B. c. 713.] also seduced Egypt, even ^ they that are the stay of the tribes thereof. 14 The “ Lord hath mingled 1 the corners, or, governors, [ a 1 Kings 22. 22, 23. f a ” perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man stag- gereth in his vomit. 2 spirit of perverseness. They have caused also Egypt to err. Even the chiefs of her tribes. 14 Jehovah hath miugled in the midst of them a spirit of giddiness, And they have caused Egypt to err in all her worlcs, As a di'unkard staggereth in his vomit. Egyptians depended were fools. H The princes of Noph, The Yulgate, the LXX., and the Chaldee render this Memphis — and there is no doubt that this is the city intended. The name Memphis may have easily arisen from Noph. It was written also Mophy and hence Memphis. It is called Menouf\>f the Copts and Arabians. Accord- ing to Plutarch, the name Memphis means the port of the good. The situation of Memphis has been a subject of considerable dispute, and has afforded matter for long and laborious investigation. Sicard and Shaw fix its site at Djezeh or Gizeh, opposite to old Cairo. Pococke, D’Anville, Niebuhr, and other writers and travellers place Memphis more in the direction of Metraheny, about fifteen miles further south, on the banks of the Nile, at the entrance of the plain of the mummies, at the north of which the pyramids are placed. It was the residence of the ancient kings of Egypt until the time of the Ptolemies, who commonly resided at Alexandria. Memphis retained its splendour until it was conquered by the Arabians, about a. d. 641. At the supposed site of Memphis south of Gizeh, there are large mounds of rubbish, a colossal statue sunk in the ground, and a few fragments of granite, which remain to test the existence of this renowned capital. In Strabo’s time, although partly in ruins, it was yet a populous city, second only to Alexandria. The total disappearance of the ancient edifices of Memphis is easily accounted for by the circumstance that the materials were employed for the building of adjacent cities. Postal rose out of the ruins ; and when that city was again deserted, these ruins migrated again to the more modern Carlo. See Robinson’s Biblical Researches, i. 40. H They have also seduced Egypt, That is, they have by their counsels caused it to err, and have led it into its present embarrassment. IT The stay^ etc. Heb., nsQ pinna — the corner ; i. e. those who should have been the support. So the word is used to denote the head or leader of a people in Psa. cxviii. 22 ; Isa. xxviii. 16 ; Zech. x. 4 ; 1 Sam. xiv. 38 ; Judg. xx. 2, 14. 14. The Loud hath mingled. The word masdkhy to mingle, is used commonly to denote the act of mixing spices with wine to make it more intoxicating, Prov. ix. 2, 5 ; Isa. v. 22. Here it means, that Jehovah has poured out into the midst of them a spirit of giddiness ; that is, has produced consternation among them. National commo- tions and calamities are often thus traced to the overruling providence of God. See note, ver. 2. Comp. ch. x. 5, 6. IT A perverse spirit, Heb., a spirit of perverseness. The word rendered is derived from to be crooked or perverted. Here it means, that their counsels were unwise, and such as tended to error and ruin. ^ To err — as a drunken man, etc. This is a very striking figure. The whole VOL. I. T 410 ISAIAH. [B. c. 713. 15 Neitlier sliall there he any work for Egypt; whicli the head or tail, branch or rush, may do. 16 In that day shall Egypt he like * unto women ; and it shall he afraid and fear, because of the shaking of the hand of b Jer. 51. 30; Kah. 3. 13. the Lord of hosts, which he shaketh oyer it. 17 And the land of Judah shall he a terror unto Egypt: every one that maketh mention thereof shall he afraid in him- self, because of the counsel of the Lord of hosts, which he hath determined against it. 15 ITor shall there be any work for Egypt, Which the head or tall, the branch or rush, may perfonn. 16 In that day Egypt shall be like women — It shall tremble and be afraid At the shaking of the hand of Jehovah of hosts, Which he shall shake over it. 17 And the land of Judah shall be a terror to Egypt ; Every one that maketh mention of it shall tremble. Because of the counsel of Jehovah of hosts Which he hath counselled against it. nation was reeling to and fro, and unsettled in their counsels, as a man is who is so intoxicated as to reel and to vomit. Nothing could more strikingly express (1) the fact of their perverted counsels and plans, and (2) God’s deep abhorrence of the course which they w'ere pursuing. 15. Neither shall there he any work. The sense is, that there shall he such discord that no man, whether a prince, a politician, or a priest, shall be able to give any advice, or form any plan for the national safety and security, 'which shall be successful. U Which the head or tail. High or low ; strong or weak ; those in oJSice, and those out of office, — all shall be dispirited and confounded. Hosenmuller under- stands by the head here, the 'political orders of the nation, and by the tail the sacerdotal ranks. But the meaning more probably is, the highest and the lowest ranks — all the politicians, and priests, and princes, on the one hand, as the prophet had just stated, vers. 11 — 15 ; and all the artificers, fishermen, etc., on the other, as he had stated, vers. 8 — 10. This verse, therefore, is a summing of all he had said about the calamities that were coming upon them. ^ Branch or rush. See these words explained in the note on ch. ix. 14. 16. In that da'y shall Egypt he like unto xmnen. Timid ; fearful ; alarmed. The Hebrews often, by this comparison, express great fear and consternation, Jer. li. 30; Nah. iii. 13. ^ Because of the shaking of the hand. The shaking of the hand is an indication of threatening or punishment. Note, ch. x. 32 ; xi. 15. 17. And the land of Judah, The fear and consternation of Egypt shall he increased Avhen they learn Avhat events are occurring there, and what Jehovah has purposed in regard to it. If Shall he a terror. This cannot be understood to mean that they Avere in danger from an invasion by the JeAvs, for at that time they Avere not at Avar, and Judah had no poAver to overrun Egypt. Jarchi and Kimchi suppose that the passage means that the Egyptians Avould hear Avhat had occurred to the army of Sennacherib on its overthroAV, and that they Avould be alarmed as if a similar fate Avas about to come upon them. But the more probable interpretation is that Avhich refers it to the invasion of CHAPTEK XIX. 411 B. c. 713.] 18 H In tEat day sliall five cities in the land of Egypt speak the language of Canaan, and 1 lip. c Zeph. 3. Q. swear to the Lord of hosts : one shall he called, The city of ^ destruction. 2 or, IlereSt or, the sun. 18 In that day shall there be five cities in the land of Egypt Speaking the language of Canaan, And they shall swear to Jehovah of hosts ; One shall be called, The city of dehverance. Judah by Sennacherib. The Eg^'ptians would know of that. Indeed the leading design of Sennacherib was to invade Egypt, and Judah and Jerusalem were to be destroyed only in the way to Egypt. And when the Egyptians heard of the great preparations of Sennacherib, and of his advance upon Judah, (see ch. x. 28 — 31,) and knew that his design was to invade them, “the land of Judah*’ would be “a terror,” because they apprehended that he would make a rapid descent upon them. Yitringa, however, supposes that the sense Js, that the Egyptians in their calamities would remember the prophecies of Jeremiah and others, of which they had heard, respecting their punishment ; that they would remember that the prophecies respect- ing Judah had been fulfi.lled, and that thus Judah would be a terror to them because those predictions had come out of Judah. This is plausible, and it may be the correct explanation. IT Which he hath determined against it. Either against Judah or Egypt. The Hebrew will bear either. It may mean that they were alarmed at the counsel which had been formed by Jehovah against Judah, and which was apparently about to be executed by the invasion of Sennacherib, and that thus they feared an invasion themselves, or that they learned that a purpose of destruction was formed by Jehovah against them- selves, and that Judah became thus an object of terror because the prophecies which were spoken there were certain of being fulfilled. The latter is the interpretation given by Yitringa, and perhaps is the most probable. 18. In that day. The w'ord “ day” is used in Scripture in a large signification as including the whole 'period under consideration ^ or the whole time that is embraced in the scope of a prophecy. In this chapter it is used in this sense ; and evidently means that the event here foretold would take place somewhere in the period that is em- braced in the design of the prophecy. That is, the event recorded in this verse would occur in the series of events that the prophet saw respecting Egypt. See ch. iv. 1. The sense is, that somewhere in the general time here designated (vers. 4 — 17) the event here de- scribed would take place. There would be an extensive fear of Jehovah, and an extensive embracing of the true religion, in the land of Egypt. *[[ Shall jive cities. The number jive here is evidently used to denote an indejinite number, in the same way as seven is often used in the Scriptures. See Lev. xxvi. 8. It means, that several cities in Egypt would use that language, one of which only is specified. *iT The language of Canaan. Margin, lip of Canaan. So the Hebrew; but the word often means language. The language of Canaan evi- dently means the Hebrew language; and it is called “ the language of Canaan” either because it was spoken by the original inhabitants of the land of Canaan, or more probably because it was used by the Hebrews who occupied Canaan as the promised land — and then it 412 ISAIAH* [b* c. 713. will mean the language spoken in the land of Canaan*^ The phrase here used is employed probably to denote that they would be con- verted to the Jewish religion; or that the religion of the Jews would flourish there. A similar expression, to denote conversion to the true God, occurs in Zeph. iii. 9 : “ For there I will turn to the people a pure language, that they may call upon the name of the Lord to serve him with one consent.’ ' IT And swear to the Lord of hosts. That is, they shall devote themselves to him ; or they shall bind themselves to his service by solemn covenant. Comp. Deut. x. 20 ; Isa. xlv. 20, where conversion to God, and a purpose to serve him, is expressed in the same manner by swearing to him, i. e. by solemnly devoting themselves to his service. H One shall he called. The name of one of them shall be, etc. Why one particularly is designated is not known. H The city of destruction. There has been a great variety of interpretation in regard to this expression. The margin renders it, “or He7'es, or the sun.** The Vulgate, “the city of the sun;” evi- dently meaning Heliopolis. The LXX., “the city Asedek,” dcreheK. The Chaldee, “the city of the house of the sun n'l) which is to be destroyed.” The Syriac, “the city of Heres.** The common reading of the Hebrew text is ^Jr hdheres. This reading is found in most MS. editions and versions. The word htres commonly means destruction — though it may also mean deliverance ; and Gesenius supposes the name was to be given to it because it was to be a delivered city ; i. e. it would be the city to which “the saviour,” mentioned in ver. 20, would come, and which he would make his capital. Ikenius contends that the word Heres is taken from the Arabic, and that the name is the same as Leontopolis^ the city of the lion^ a city in Egypt. But besides other objections which may be made to this interpretation, the signification of lio7i is not given to the word in the Hebrew language. The common reading is that which occurs in the text — the city of Heres, But another reading (D^nn) is found in sixteenMSS., and has been copied in the Compluten- sian Polyglott. This word, Dnn Hheres, properly means the sun; and the phrase means the city of the sun, ^. e, Heliopolis. Onias, who was disappointed in obtaining the high priesthood (b. c. 149) on the death of his uncle Menelaus, fled into Egypt, and ingratiated himself into the favour of Ptolemy Philometer and Cleopatra, and w'as advanced to the highest rank in the army and the court, and made use of his influence to obtain permission to build a temple in Egypt like that at Jerusalem, with a grant that he and his descendants should always have a right to officiate in it as high priests. In order to obtain this, he alleged that it would be for the interest of Egypt, by inducing many Jews to come and reside there, and that their going annually to Jerusalem to attend the great feasts would expose them to alienation from the Egyptians to join the Syrian interest. See Prideaux’s Connexions, under the year 149 b. c. Josephus expressly tells us, (Ant. b. xiii. ch. iii. § 1 — 3,) that in order to obtain this favour he urged that it had been predicted by Isaiah six hundred years before ; and that, in consequence of this, Ptolemy granted him per- mission to build the temple, and that it was built at Leontopolis. It resembled that at Jerusalem, but was smaller and less splenflid. It was within the Nomos or prefecture of Heliopolis, at the distance of twenty-four miles from Memphis. Onias pretended that the very place was foretold by Isaiah, and this would seem to suppose that the CHAPTER XIX. 413 B. c. 713.] ancient reading was that of the city of the sun/* He urged this prediction in order to reconcile the Jews to the idea of another temple besides that at Jerusalem, because a temple erected in Egypt would be an object of disapprobation to the Jews in Palestine. Perhaps for the same reason the translation of Isaiah in the Septuagint renders this “the city of Asedek,” aVeSe/c, as if the original were tzedaka, — the city of righteousness — e. a city where righteousness dwells ; or a city which was approved by God. But this is manifestly a corrup- tion of the Hebrew text. It may be proper to remark, that the change in the Hebrew between the word rendered destruction^ heres^ and the TV'ord “ sunf D'ln hherts^ is a change of a single letter where one might be easily mistaken for the other — the change of into rr. This might have occurred by the error of a transcriber, though the cir- cumstances would lead us to think it not improbable that it may have been made designedly, but by w'hom is unknown. It may have been originally as Onias pretended, and have been subsequently altered by the Jews to counteract the authority which he urged for building a temple in Egypt ; but there is no certain evidence of it. The evi- dence from MSS. is greatly in favour of the reading as in our transla- tion, heres; and this may be rendered either destruction^ or more probably, according to Gesenius, deliverance^ so called from the de- liverance that would be brought to it by the promised saviour, ver. 20. It may be added, that there is no evidence that Isaiah meant to de- signate the city where Onias built the temple, but merely to predict that many cities in Egypt would be converted, one of which would be the one here designated. Onias took advantage of this, and made an artful use of it, but it was manifestly not the design of Isaiah. Which is the true reading of the passage it is impossible now to determine — nor is it important. I think the most probable interpreta- tion is that which supposes that Isaiah meant to refer to a city saved from destruction, as mentioned in ver. 20, and that he did not design to designate any particular city by name. The city of Heliopolis was situated on the Pelusian branch of the Nile, about five miles below the point of the ancient Delta. It was deserted in the time of Strabo. And this geographer mentions its mounds of ruin, but the houses were shown in which Eudoxus and Plato had studied. The place was celebrated for its learning, and its temple dedicated to the sun. There are now' no ruins of ancient buildings, unless the mounds can be re- garded as such: the walls, however, can still be traced, and there is an entire obelisk still standing. This obelisk is of red granite, about seventy feet high, and from its great antiquity has excited much attention among the learned. In the neighbouring villages there are many fragments which have been evidently transferred from this city. Dr. Robinson, who visited it, says that “ the site is about two hours N.N.E. from Cairo. The way thither passes along the edge of the desert, which is continually making encroachments, so soon as there ceases to be a supply of water for the surface of the ground .... The site of Heliopolis is marked by low mounds, inclosing a space about three quarters of a mile in length, by half a mile in breadth, which was once occupied by houses, and partly by the celebrated temple of the sun. This area is now a ploughed field, a garden of herbs ; and the solitary obelisk which rises in the midst is the sole remnant of the splendour of the place. Near by it is a very old sycamore, its trunk straggling and gnarled, under which legendary tradition relates 414 ISAIAH, [b. c. 713, 19 In tliat day sliall tliere he an altar to the Loud in the midst of the land of Egypt, and a pillar^ at the border thereof to the Lord. d Gen. 28. 18 ; Exod. 24. 4. 19 In that day shall there be an altar to Jehovah, In the midst of the land of Egypt, And a pillar by the border of it to Jehovah. that the holy family once rested.” — Biblical Besearches, i. 36, 37. The annexed cut (from the Pictorial Bible) will give an idea of the present appearance of Heliopolis, PLAIN AND OBELISK OF HELIOPOLIS. 19. Li that day shall there he an altar. An altar is properly a place on which sacrifices are offered. According to the Mosaic law, but one great altar was to be erected for sacrifices. But the word altar is often used in another sense to denote a place of memorial; or a place of worship in general. Josh. xxii. 22 — 26. It is clear that Isaiah did not intend that this should be taken literally., or that there should be a rival temple and altar erected in Egypt ; but his description is evi- dently taken in part from the account of the religion of the patriarchs, who erected altars and pillars and monuments to mark the places of the worship of the true God. The parallelism here, ^vhere pillars are mentioned, shows in what sense the word altar is used. It means that the worship of the true God would be established in Egypt, and that certain places should be set apart to his service. Alta?'s were among the first places reared as connected with the worship of God. See Gen. viii. 20; xii. 7; xxxv. 1 ; Exod. xvii. 15. II To the Lord. To Jehovah — the true God. ^ Aiid a pillar. That is, a memorial to God. Thus Jacob set up the stone on which he had lain “for a pillar,” and poured oil on it, Gen. xxviii. 18. Again, Gen. xxxv. 14, he set up a pillar to mark the place where God met him and talked with him. Comp. Gen. xxxi. 13; Lev. xxvi. 1 ; Deut. xvi. 22. The word- “ pillar,” when thus used, denotes a stone or column of wood, CHAPTER XIX. 415 13. c. 713.] 20 And it shall be for a sign ® and for a witness nnto the Loud of hosts in the land of Egypt : for they shall cry nnto the Loud becanse of the oppres- sors, and he shall send them a saviour, and a great one, and he shall deliver them. 20 And it shall be for a sign and for a -witness To Jehovah of hosts in the land of Egypt ; Eor they cried to Jehovah on acconnt of oppressors, And he sent to them a savioui’, even a powerful one, and he delivered them. erected as a monument or memorial ; and especially a memorial of some manifestation of God, or of his favour. Before temples were knoAvn, such pillars would naturally be erected ; and the description here means simply that Jehovah -w'ould be worshipped in Egypt. H At the harder thereof. Not in one place merely, but in all parts of Egypt. It is not improbable that the name of Jehovah, or some rude designation of the nature of his worship, would be inscribed on such pillars. It is known that the Egyptians w^ere accustomed to rear pillars, monuments, obelisks, etc., to commemorate great events, and that the names and deeds of illustrious persons were engraven on them ; and the prophet here says,- that such monuments should be reared to Jehovah. In regard to the fulfilment of this prophecy there can be no question. After the time of Alexander the Great large numbers of Jews were settled in Egypt. They were favoured by the Ptolemies; and they became so numerous that it was deemed necessary that their Scriptures should be translated into Greek for their use, and accordingly the translation called the Septuagint was made. See the Introduction, § 8, 1, (1.) 20. And it shall be for a sign. The altar, and the pillar. This shows that the altar was not to be for sacrifice, but was a memorial^ or designed to designate a place of w^orship. ^ They shall cry unto the Lord because of the oppressors. That is, oppressed and borne down under the exactions of their rulers, they shall seek deliverance from the true God — one instance among many of the effect of affliction and oppression in leading men to embrace the true religion. ^ And he shall send them a saviour. Who this saviour would be has been a subject on which there has been a great difference of opinion. Grotius supposes that* it would be the angel by which the army of Sennacherib would be destroyed. Gesenius thinks it was Psammeti- chus, who would deliver them from the tyranny of the eleven kings who were contending with each other ; or that, since in ver. 4 he is called a “severe lord,* it is probable that the promise here is to be understood of a delivering or protecting angel. But it is evident that some person is here denoted who would be sent subsequently to the national judgments which are here designated. Dr. Gill supposes that by the saviour here is meant the Messiah ; but this interpretation does not suit the connexion, for it is evident that the event here predicted was to take place before the coming of Christ. Vitringa and Bishop Newton suppose, with more probability, that Alexander the Great is here referred to, who took possession of Egypt after his conquest in the East, and who might be called a saviour ^ inasmuch as he delivered them from the reign of the oppressive kings who had tyrannized there, and inasmuch as his reign, and the reigns of those who succeeded him in Egypt, would be much more mild than that gf 416 ISAIAH. [b. c. 713. 21 And tlie Lord sLall Le known to Egypt, and tlie Egyp- tians skall know tlie Lord in that day, and shall do-^ sacrifice and oblation; yea, they shall TOW a TOW unto the Lord, and perform it, f Mai. 1. 11. 21 And Jehotah shall be known to Egypt, t And the Egyptians shall know Jehotah in that day ; And they shall present sacrifices and ofierings, And they shall vow a vow to Jehotah, and shall perform it. the former kings of that country. That Alexander the Great wms regarded by the Egyptians as a saviour or deliverer is apparent from history. Upon his coming to Egypt the people submitted to him cheerfully, out of hatred to the Persians, so that he became master of the country without any opposition. — Diod. Sic. 1. 17. c. 49 ; Arrian, 1. 3, c. 1 ; Quint. Curtius, 1. 4. c. 7, 8, as quoted by Newton. He treated them with much kindness ; built the city of Alexandria, calling it after his own name, designing to make it the capital of his empire ; and under him and the Ptolemies who succeeded him trade revived, commerce flourished, learning was patronized, and peace and plenty blessed the land. Among other things, Alexander trans- planted many J ews into Alexandria, and granted them many privileges equal to the Macedonians themselves. — Joseph. Jew. Wars, b. ii. ch. xviii. § 7. Against Apion, b. ii. § 4. “The arrival of Alexander,” says Wilkinson, (Manners and Customs of the Ancient Egyptians, vol. i. 213, 214,) “was greeted with universal satisfaction. Their hatred of the Persians, and their frequent alliances with the Greeks, who had fought under the same banners against a common enemy, naturally taught the Egyptians to welcome the Macedonian army with the strongest demonstrations of friendship, and to consider their coming as a direct interposition of the gods ; and so wise and con- siderate was the conduct of the early Ptolemies, that they almost ceased to regret the period when they were governed by their native princes.” Under the Ptolemies, large numbers of the Jew^s settled in Egypt. Eor their use, as has been remarked, the Old Testament was translated into Greek, and a temple was built by Onias under the sixth Ptolemy. Philo represents the number of the Jews in Egypt in his time at not less than one million. They were settled in nearly all parts of Egypt ; but particularly in Heliopolis, or the city of the Sun, in Migdol, in Tahpanes, in Noph or Memphis, in Pathros or Thebais (Jer. xliv. 1) — perhaps the five cities referred to in ver. 18. H And a great one, A mighty one; a powerful saviour. The name great'* has been commonly assigned to Alexander. The LXX. render this, “judging (Kpivcoy) he shall save them;” evidently re- garding ^5 derived from ^''1 to manage a cause, or to judge. Lowth renders it “a vindicator.” The word means greats mighty; and is repeatedly applied to a prince, chief, or captain : 2 Kings XXV. 8 ; Dan. i. 3 ; Esth. i. 8 ; Dan. v. 2 ; ii. 48. 21. And the Lord shall he known to Egypt, Shall be Avorshipped and honoured by the Jews who shall dwell there, and by those Avho shall be proselyted to their religion. U And the Egyptians shall know the Lord. That many of the Egyptians Avould be conA'erted to the Jewish religion there can be no doubt. This w'as the result in all countries where the Jews had a residence. Comp, notes. Acts ii. 9 — 11. IF And shall do sacrifice. Shall ofier sacrifices to Jehotah, CHAPTER XIX. 417 B.c. 713.] 22 And the Lord shall smite Egypt ; he shall smite and heal it: and they shall return even to the Lord, and he shall he entreated of them, and shall heal them. 23 5[ In that day shall there he a highway out of Egypt to Assyria; and the Assyrian shall come into Egypt, and the Egyptian into Assyria ; and the Egyptian shall serve with the Assyrians. g ch. 11. 10. 22 And Jehovah shall smite Egypt — smiting and healing it — And they shall return to Jehovah, And he will be entreated of them, and will heal them. 23 In that day shall there be a highway from Egypt to Assyria ; And the Assyrian shall come into Egypt, and the Egyptian into Assyria; And the Egyptian shall serve with the Assyrian. They would naturally go to Jerusalem as often as practicable, and unite with the Jews there in the customary rites of their religion. II And oblation. The word niinhhu — oblation — denotes any offer- ing that is not a bloody sacrifice — a thank-offering ; an offering of incense, flour, grain, etc. See notes, ch. i. 13. The sense is, that they should be true worshippers of God. ^ They shall vow a vow^ etc. They shall be sincere and true worshippers of God. The large numbers of the Jews that dwelt there ; the fact that many of them doubtless were sincere ; the circumstances recorded, (Acts ii. 9 — 11,) that Jews were in Jerusalem on the day of Pentecost ; and the fact that the true religion was carried to Egypt, and the Christian religion established there, all show how fully this prediction was fulfilled. 22. And the Loud shall smite Egypt. That is, in the manner de- scribed in the previous part of this prophecy, vers. 2 — 10. H And heal it. Or restore it to more than its former splendour and prosperity — as described in the previous verses, vers. 18 — 20. He shall send it a saviour ; he shall open new sources of prosperity ; and he shall cause the true religion to flourish there. These advantages w'ould be more than a compensation for all the calamities that he would bring upon it. H And they shall return., etc. These calamities shall be the means of their conversion to Jehovah. 23. Shall there be a highway. A communication ; that is, there shall be an alliance between Egypt and Assyria as constituting parts of one empire, and as united in the service of the true God. The same figure of a highway is found in ch. xi. 16. See note on that place. The truth was, that Alexander, by his conquests, subjected Assyria and Egypt, and they constituted p^arts of his empire, and were united under him. It was true also that there w'ere large numbers of Jews in both these countries, and that they were united in the service of the true God. They worshipped him in those countries ; and they met at Jerusalem at the great feasts ; and thus Judah, Assyria, and Egypt were united in his worship. ^ And the Assyrian shall come into Egypt. There shall be free and uninterrupted inter- course between the two nations, as parts of the same empire. ^ And the Egyptians shall serve with the Assyrians. In the fiame armies ; under the same leader. This was the case under Alexander the Great. Or the word serve may mean that they would serve God unitedly. So Lowth and Noyes render it. 24. In that day shall Israel be the third. That is, the three shall be united as one people. Instead of being rival, hostile, and contending T 2 418- ISAIAH. [b. c. 713. 24 In tliat day shall Israel he the third with Egypt and with Assyria, even a blessing in the midst of the land ; 25 Whom the Lokd of hosts shall hless, saying, Blessed le Egypt my people, ^ and Assyria the work * of my hands, and Israel mine inheritance. h 1 Pet. e. 10. % Eph. 2. 10. 8t In that shall Israel be the third with Egjpt and Assyria, A blessing in the midst of the land. 25 '\Vhom Jehovah of hosts shall bless, saying, ‘‘ Blessed be my people Egypt ; ‘‘ And Assyi'ia the work of my hands ; And Israel mine inheritance.’^ kingdoms, they shall be united and friendly ; and instead of having difierent and jarring religions, they shall all worship the same God. The prophecy rather refers to the spread of the true religion, and the worship of the true God, than to a political or civil alliance. H Even a blessing. It shall be a source of blessing, because from Judea the true religion would extend into the other lands. ^ In the midst of the land. That is, the united land — composed of the three nations now joined in alliance. Judea was situated in the midst of this united land, or occupied a central position betw'een the two. It was also true that it occupied a central position in regard to the whole earth, and that from it, as a radiating point, the true religion was dissemi- nated throughout all nations. 25. Whom the Loud of hosts shall bless. That is, which united country he shall acknowledge as truly worshipping him, and on which he shall bestow his favours as his favoured people. ^ Assyria the work of my hands. This is synonymous with the expression “my people.” It means that the arrangements by which the true religion would be established among them were the work of God. Conver- sion to God is everywhere in the Scriptures spoken of as his work or creation. See Eph. ii. 10 : “ Eor we are his workmanship ; created in Christ Jesus unto good works.” Comp. 2 Cor. v. 17 ; Psa. c. 3. H Israel mine inheritance. The land and people which are peculiarly- my own — a name not unfrequently given to Israel. Eor a learned examination of the various hypotheses in regard to the fnlfilment of this prophecy', see Vitringa. He himself applies it to the times suc- ceeding Alexander the Great. Alexander he regards as the “ saviour” mentioned in ver. 20 ; and the establishment of the true religion referred to by the prophet as that which would take place under the Ptolemies. Vitringa has proved — what indeed is known to all who have the slightest knowledge of history — that there were large numbers of Jews under the Ptolemies in Egypt, and that multitudes became proselytes to the Jewish faith. ANALYSIS OF CHAPTEE XX. This prophecy occupies this single chapter. Its design and scope it is not diflScult to understand. The time when it was delivered is designated in ver. 1, and was manifestly in the reign of Hezcliiah. The Assyrian empire had extended its conquests over S3uia, Damascus, and Epluaim or Samaria, 2 Kings xviii. 9 — 12. The Idng of Assyria had sent Tartan to take possession of Ashdod or Azotus, the maritime key of Palestine ; and there was evident danger that the Assyrians would overthrow the government of Judah, and ’secure also the conquest of Egypt. In these chcumstances of danger, the B. c. U3.] CHAPTEH XX. 419 CHAPTER XX. TX tlie year * tliat Tartau came ^ Tinto Aslidod, (when Sargon the Idng of Assyria sent him,) and fought against Ashdod and took it ; A 2 Kings 18. 17. 2 At the same time spake the Lord ^ hy Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off‘ thy shoe from thy foot. And he did so, walking naked and barefoot. 1 hy the hand of. Vision XY. — Ch. xx. Egypt and Assyria. 1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod and took it ; 2 At that time Jehovah spake by Isaiah the son of Amoz, saying, . Go and loose the sackcloth from thy loins, ‘‘And put off thy shoes from thy feet.” And he did so, waUdng naked and barefoot. main rehance of Judah was on the aid which they hoped to derive from Egypt and Etliiopia, (ver. 5,) as being alone able to repel the Assyrians. They rehed rather on that aid than on God. To recall them from this, and to show them the vanity of such a dependence, and to lead them to rely on God, Isaiah was sent to them to he a sign ; or to indicate hy a symhohcal action what w'ould be the fate of the Egyptians on whom they were placing then’ rehance, ver. 4. By showing the Jews what would be the destiny of Tgypt, he designed to withdraw them from resting on their assistance, and tO' tiurn them to God for protection and aid. 1. In the year that Tartan came unto Ashdod, Tartan was one of the generals of Sennacherib. Ashdod, called by the Greeks Azotus, was a seaport on the Mediterranean, between Askeloii and Ekron, and not far from Gaza. — Reland. Palses. lib. iii. It was one of the five cities of the Philistines, assigned to the tribe of Judah, but never conquered by them. Josh. xiii. 8; xv. 46, 47. The temple of Dagon stood here; and hither the ark of God was brought after the fatal battle of Ebenezer, 1 Sam. V. 1, seq. It sustained many sieges, and was regarded as an important place in respect to Palestine, and also to Egypt. It was taken by Tartan, and remained in the possession of the Assyrians until it was besieged by Psammetichus the Egyptian king, who took it after a siege of twenty-nine years. — Herod, ii. 157. It was about thirty miles from Gaza. It is now a small village, and is called Esdud, It was besieged and taken by Tartan as preparatory to the conquest of Egypt ; and if the king who is here called Sargon was Sennacherib, it is probable that it was taken before he threatened Jerusalem. Sar- gon the king of Assyria. YVho this Sargon was is not certainly knowm. Some have supposed that it was Sennacherib ; others that it was Shalmaneser, the father of Sennacherib ; andpthers that it was Esar- haddon, the successor of Sennacherib. — Michaelis, Rosenmiiller and Gesenius suppose that it was a king who reigned hetween Shalmaneser and Sennacherib. Tartan is known to have been a general of Sen- nacherib, (2 Kings xviii. 17,) and it is natural to suppose that he is here intended. Jerome says that Sennacherib had seven names, and Kim- chi says that he had eight : and it is not improbable that Sargon was one of those names. Oriental princes often had several names ; and hence the difficulty of identifying them. See Vitringa on this place. 2. By Isaiah, Margin, “ by the hand of Isaiah.” So the HebreAv. That is, by the instrumentality of Isaiah . He sent him to make knoAvn 420 ISAIAH. [b. c. 713. 3 And tlie Lord said, Like as for a sign and wonder upon my servant Isaiali katli walked Egypt and upon Ethiopia ; naked and barefoot three years 3 And Jehovah said, “ As my servant Isaiah hath walked naked and barefoot, A three years sign and wonder, “ In regard to Egypt and to Cush ; the fate of the Egyptians, and the folly of trusting in them on this occa- sion. U Go and loose the sackcloth, Eor the meaning of the word sack- cloth, see note, ch. iii. 24. It was commonly worn as an emblem of mourning. But there is reason to believe that it was worn also by the prophets, and was regarded, in some degree, as their appropriate dress. It was made usually of the coarse hair of the goat, and was worn as a zone or girdle about the loins. That this was the dress of Elijah is apparent from 2 Kings i. 8 : “ He w’as an hairy man, and girt with a girdle of leather ; that is, he was clothed in a garment made of hair. The same was true of John the Baptist, Matt. iii. 4. That the prophets wore “a rough garment” is apparent also from Zech. xiii. 4 : “Neither shall they (the false prophets) wear a rough garment (Heb., a garment of hair) to deceive i, e the false prophets shall not assume the dress of the true prophets for the purpose of deluding the people, or to make them think that they are true prophets. It is evident, therefore, that this hairy garment was regarded as a dress that appertained particularly to the prophets. It is well knoAvn, also, that the ancient Greek philosophers had a peculiar dress to distinguish them from the common people. Probably the custom of wearing hair cloth among the monks of later ages took its rise from this example of the prophets. His removing this garment Avas designed to be a sign or an emblem to show that the Egyptians should be stripped of all their possessions, and carried captive to Assyria. IT Walking naked. That is, Avalking without this peculiar prophetic garment. It does not mean that he Avas in a state of entire nudity ; for all that he Avas di- rected to do was to lay this garment — this emblem of his office — aside. The Avord naked^ moreover, is used in the Scriptures, not to denote an absolute destitution of clothing, but that the outer garment Avas laid aside. See note, John xxi. 7. Thus it is said of Saul, ( 1 Sam. xix. 24,) that he “stripped off his clothes also, and prophesied before Samuel, and lay down naked all that day i, e, he stripped off his royal robes, and Avas naked or unclothed in that respect. He removed his pecxdiar dress as a king or military chieftain, and appeared in the ordinary dress. It cannot be supposed that the king of Israel Avould be seen literally Avithout raiment. So David is said to have danced naked before the ark, i, e, with his royal robes laid aside. Hoav long Isaiah Avalked in this manner has been a matter of doubt. See note on ver. 3. The prophets Avere accustomed to use symbolical actions to denote the events Avhich they foretold. See note, ch. viii. 18. Thus the children of Isaiah, and the names given to them, Avere significant of important events, ch. viii. 1 — 3. Comp. Jer. xviii. 1 — 6 ; xliii. 8, 9 ; in both of Avhich places he used emblematical actions to exhibit the events concerning Avhich he prophesied in a striking manner. Thus also the prophets are expressly called signs and xconders^* Zech. iii. 8 ; Ezek. xii. 6. 3 Like as. That is, “ as Isaiah has gone stripped of his peculiar garment as a prophet, so shall the Egyptians and Ethiopians be stripped CHAPTER XX. 421 B, c. 713.] of all that they value, and be earned captive into Assyria.’* IT llath walked — three years. A great deal of difficulty has been felt in the in- terpretation of this place, from the strong improbability that Isaiah should have gone in this manner for a space of time so long as our translation expresses. The LXX. render this, “As my servant Isaiah hath walked naked and barefoot three years, three years shall be for signs and wonders to the Egyptians and Ethiopians.” The phrase in the Hebrew, “three years,” may either be talcen in connexion with the preceding part of the sentence, as in our translation, meaning that lie actually walked so long ; or it may be taken with that which follows, and then it will denote that he was a sign and wonder with reference to the captivity of the Egyptians and Ethiopians ; and that by this symbolical action he in some way indicated that they would be car- ried away captive for that space of time ; or, as Aben Ezra and Abarbanel suppose, that he signified their captivity would commence after three years. Lowth supposes that it means that his walking Avas for three days, and that the Hebrew text has been corrupted. Vitringa also seems to suppose that this is possible, and that a day was a symbolical sign for a year. Rosenmiiller supposes that this prophetic action was continued during three years at intervals., so that the subject might be kept before the mind of the people. But the supposition that this means that the symbolic action of walking naked and barefoot continued for so long a time in any manner is highly improbable. (1.) The Hebrew does not necessarily require it. It may mean simply that his actions were a sign and wonder Avith referenee to a three- years’ captivity of the Egyptians, j (2.) It is in itself improbable that he should so long a time walk about Jerusalem expressly as a sign and wonder, when a much shorter period would have answered the purpose as well. (3.) Such a sign would have hardly met the circumstances of the case. Ashdod was taken. The Assyrian king was advancing. The Jews Avere in consternation, and looking to Egypt for help ; and amidst this agitation and alarm there is the highest improbability that Isaiah Avould be required to remain a sign and wonder for the long space of three years, when decided action was needed, and Avhen, unless pre- vented, the Jews would have formed a speedy alliance Avith the Egyptians. I suppose, therefore, that the entire sense of the phraso Avill be expressed by translating it, “ my servant Isaiah hath walked naked and barefoot, a three-years sign and wonder that is, a sign and indication that a three-years calamity Avould come upon Egypt and Ethiopia. Whether this means that the calamity Avould commence in three years from that time, or that it liiould continue three years, per- haps Ave cannot determine. Grotius thinks that it means that it Avould occur after three years ; that is, that the war between the Assyrians and Ethiopians Avould continue during that time only. In Avhat manner Isaiah indicated this, is not certainly knoAvn. The con- jecture of LoAvth is not improbable, that it was by appearing three days naked and barefoot, and that each day denoted a year. Or it may haA'e been that he appeared in this manner for a short period — though but once — and declared that this was the design or purport of the action. H Upon Egypt, etc. With reference to, or as a sign in regard to Egypt. It does not mean that he Avas m Egypt, but that his action had reference to Egypt. IT And Ethiopia. Heb., Cush, See note, ch. xi. 11. Whether this denotes the African Cush or Ethiopia, or Avhether it refers to the Cush in Arabia, cannot be determined. The latter is the more probable supposition, as it 422 ISAIAH. [b. c. 713 4 So shall tlie king of Assyria lead away the ^ Egyptians pri- soners, and the Ethiopians cap- tives, young and old, naked and barefoot, even with their buttocks uncovered, to the ^ shame of Egypt. 5 And they shall be afraid and ashamed of Ethiopia their 1 captivity of Egypt, 2 nakedness. expectation, and of Egypt their glory. 6 And the inhabitant of this ^ isle shall say in that day. Be- hold, such ^ is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape ? 3 or, country, Jer. 47. 4. I Job 6. 20. 4 ‘‘So shall the king of f^yria lead the prisoners of Egypt, and the captives “ The young and the old, _ ^ [of Cush, “ Naked and barefoot, with their hind-parts uncovered, “ To the disgrace of Egypt. 5 “ Then shall they be afraid and ashamed of Ethiopia their hope, “And of Egypt their boast. 6 “And the inhabitant of this coast shall say in that day, “ ‘ Lo, such is our trust — To which we fled for succour, “ ‘ That we might be delivered from the king of xissyria ! “ ‘And how then shall we escape ” is scarcely probable that the Assyrian would extend his conquests south of Egypt so as to subdue the African Ethiopia. Probably his conquests embraced the Cush that w^as situated in the southern re- gions of Arabia. 4 So shall the Jang of Assyria, Thu emphasis here is on the word so. As Isaiah has walked naked, i. e. stripped off his usual clothing, so shall the Egyptians and Ethiopians be led away of all th eir possessions. *11 The Egyptians prisoners, and the Ethiopians captives. The Egyptians and Ethiopians, or Cushites, Avere often united in an alliance, and ap- pear to have been wken this prophecy was delivered. Thus Nah. iii. 8 : Ethiopia and Egypt were her strength, and it was infinite. Put and Lubim were thy helpers. *11 To the shame of Egypt. It shall be a disgrace to them to be sub- dued, and to be carried captive in so humiliating a manner. It is remarked by Belzoni, (“Operations and recent Discoveries in Egypt and Nubia,’’) that in the figures on the remains of their temples, prisoners are often represented as naked, or only in aprons, wdth dis- hevelled hair, and with their Imnds chained. He also remarks, that on a has-relief, on the recently discovered graves of the kings of Thebes, a multitude of Egyptian and Ethiopian prisoners are represented — showing that Egypt and Ethiopia were sometimes allied, alike in mu- tual defence and in bondage. Comp. Isa. xlvii. 2; Nahum iii. 6. 5. And they shall he afraid. The Jews, or the party or faction among the Jews, that were expecting aid from allied Ethiopia and Egypt. When they shall see them vanquished, they shall apprehend a similar clanger to themselves ; and they shall be ashamed that they ever confided in a people so little able to aid them, instead of trusting in the arm of God. * *il Egypt their glory. Their boast, as if Egypt were able to save them. The word here rendered glory means properl}'' ornament, praise, honour ; and then it may mean the object of glory, or that in which men boast or confide. That is its sense here. Comp. Isa. X. 12 ; xiii. 19 ; Zech. xii. 7. 6. Ajxd the inhabitant. The dwellers generally. IT Of this isle. CHAPTEH XXI. 423 £.c. 713.] The word isle is used here in the sense of coasts or maritime country, and is evidently applied to Palestine, or the land of Canaan, which is a narrow coast lying on the Mediterranean. That the word is often used in this sense, and may be applied to a maritime country, see notes, ch, xiii. 22 ; xli. 1. The connexion here requires us to under- stand it of Palestine. ^ ^hall say^ etc. Shall condemn their own folly in trusting in Egypt, and seeking deliverance there. H And how shall we escape. They shall be alarmed for their own safety, for the very nation on which they had relied had been made captive. And Avhen the stronger had been subdued, how could the feeble and de- pendent escape a similar overthrow and captivity I All this was designed to show them the folly of trusting in the aid of another nation, and to lead them to put confidence in the God of their fathers. AXALYSIS OP CHAPTER XXI. 1—10. The prophecy which commences this chapter occupies the first ten verses.. That it relates to Babylon is apparent from vers. 2 and 9. The object is to foretell the destruction of that city by the Medes and Persians, and the design is the same as in the more extended and minute description of the same event in chapters xiii., xiv. "Wliether it was delivered at the same, or at another time, cannot be determined from the prophec5^ The purpose, however, of the prophecy is the same as there — to give consolation to the Jews who should be carried captive to that city ; to assure them that Babylon would be destroyed, and that they would be delivered from their long and severe bondage. This is indicated in a brief and graphic manner in ver. 10. This oracle or ode is one of singular beauty. It is distinguished for its bre'sdty, energy, and force ; for the variety and the rapidity of the action, and for the vi\T.d manner in which the events are made to pass before the mind. It is the language of strong excitement and of alarm ; language that expresses rapid and important movements ; and language appropriate to great vigour of conception and sublimity in description. In the oracle the prophet sup- poses himself in Babylon, and the events which are described are made to pass rapidly in vision (see Intro. § 7, 4) before him. He first sees (ver. 1) the dreadful storm coming at a distance, (the hostile armies,) approaching like a whudwind, and threatening destruction to everything in its way. He- then (ver. 2) hears God’s direction to the invading armies ; represents him- self as made acquainted with the design of the vision, and hears the command of God to Elam (Persia) and Media to go up and commence the siege. Re- garding himself as among the exiles in th« midst of Babylon, he (vers. 3, 4) describes himself as deeply affected in view of this sudden invasion, and of the calamities that were coming upon Babylon. In ver. 5 he describes the state of the Babylonians. They are represented, first, as preparing the table, making ready for feasting and revelry, setting the watch on the watch-tower, and giving themselves up to dissipation ; and, secondly, as suddenly alarmed and summoned to prepare for war. He then (vers. 6 — 9) declares the way in which the princes of Babylon would be roused from their revelry. But it is described in a very remarkable manner. He does not narrate the events, but he represents himself as directed to appoint a watchman (ver. 6) to an- nounce what he should see. That watchman (ver. 7) sees two chariots — re- presenting two nations coming rapidly onward to execute the orders of God. So rapid is their approach, so terrible their march, that the watchman cries out (ver. 9) that Babylon is fallen, and will be inevitably destroyed. The prophecy is then closed (ver. 10) by an address to the afiiicted Jews whom God had “threshed” or punished by sending them captive to Babylon, and 'with the declaration that this was intended by the Lord of hosts to be 424 ISAIAH. [b. c. 713. CHAPTER XXI. ^HE burden of tbe desert of the sea. As wbirlwinds in m Zech. Q- 14. tbe south pass through ; so it cometh from the desert; from a terrible land. Vision XVI.— Ch. xxi. 1—10. Babylon. 1 The oracle concerning the desert of the sea. Like whirlwinds violently rushing along from the south, So it cometh from the desert — Erom a terrible land. declared unto them. The whole design of the prophecy, therefore, is to console them, and to repeat the assurance given in chapters xiii., xiv., that Babylon would be destroyed, and that they would be delivered from bondage. 1. The burden. See note, ch. xiii. 1. H Of the desert. There have been almost as many interpretations of this expression as there have been interpreters. That it means Babylon, or the country about Ba- bylon, there can be no doubt ; but the question why this phrase was applied has given rise to a great diversity of opinions. The term desert is usually applied to a wilderness, or to a comparatively barren and uncultivated country — a place for flocks and herds, Psa. Ixv. 13; Jer. ix. 9, etc.; — to an actual waste, a sandy desert, Isa. xxxii. 15 ; xxxv. 1 ; — and particularly to the deserts of Arabia, Gen, xiv. 6 ; xvi. 7 ; Deut. xi. 24. It may here be applied to Babylon, either historically, as having been once an unreclaimed desert ; or by anticipation^ as descriptive of what it loould be after it should be de- stroyed by Cyrus : or possibly both these ideas may have been com- bined. That it was once a desert before it was reclaimed by Semiramis is the testimony of all history ; that it is now a vast waste is the united testimony of all travellers. There is every reason to think that a large part of the country about Babylon was formerly overflowed Avith Avater before it was reclaimed by dykes ; and as it was naturally a Avaste, when the artificial dykes and dams should be removed, it Avould again be a desert. ^ Of the sea. . There has been also much difference of opinion in regard to this Avord. But there can be no doubt that it refers to the Euphrates, and to the extensive region of marsh that Avas coA^ered by its waters. The name sea (^l) is not unfrequently given to a large river, to the Nile, and to the Euphrates. See note, cli. xi. 15 ; comp. ch. xix. 5. Herodotus, i. 184, says, that “ Semiramis con- fined the Euphrates within its channel by raising great dams against it; for, before, it overflowed the Avhole country like a sea.” And Abydenus in Eusebius, (Prepara. EA^ang. b. ix. p. 457) says, respecting the building of Babylon by Nebuchadnezzar, that “it is reported that all this Avas covered Avith Avater, ajid loas called a sea — X^yerai oe -Travra apxvs vdcap eJraif daXacrcrcov Ka\ovp.4v7]V.^* Comp. Strabo, Geog. b. xvi. § .9, 10, and Arrianus de Expedit. Alexandri, lib. vii. c. xxi. Cyrus removed these dykes, re-opened the canals, and the Avaters Avere suffered to remain, and again converted the Avhole counlay into a AHist marsh. See notes on ch. xiii., xiv. ^ As xohirlwinds. That is, the army comes with the rapidity of a whirl Avind. In ch. viii. 8, (comp. Hab. i. 11,) an army is compared to an OA’^erfioAving and rapid river. H In the south. WhirlAvinds or tempests are often in the Scriptures re- presented as coming from the south. Zech. ix. 14 ; Job xxxvii. 9: Out of the south cometh the Avhirlwind, And cold out of the north. CHAPTER XXI. 420 B, c. 713.] 2 A ^grievous vision is de- clared unto me ; tlie treaclierons dealer ” dealett treacherously, 1 hard, n ch. .13. 1. o ch. 13. 17; Jer. 49. .34. and the spoiler spoileth. Go* up, 0 Elam : besiege, 0 Media : all the sighing thereof have I made to cease. 2 A grievous vision was revealed to me ; — The plunderer plundereth, and the robber destroyeth. “ Go up, 0 Elam ! Besiege, 0 Media ! “All its oppression do I make to cease.’* ^ ° ’ creberque procellis Africus. JEneid^ i. 85. The deserts of Arabia were situated to the south of Babylon, and the south winds are described as the winds of the desert. Those winds are represented as being so violent as to tear away the tents occupied by a caravan. — Pietro della Valle, Travels, iv. pp. 183, 191. In Job i. 19, the whirlwind is represented as coming “ from the wilderness,” that is, from the desert of Arabia. Comp. Jer. xiii. 24 ; Hos. xiii. 15. IT So it cometh from the desert. See ch. xiii. 4, and the note on that place. God is there represented as collecting the army for the destruc- tion of Babylon, “ on the mountains:” and by mountains are probably denoted the same as is here denoted by the desert. The country of the Medes is doubtless intended, Avhich, in the view of civilized and refined Babylon, was an uncultivated region, or a vast waste or wil- derness. *1T From a terrible land. Acountry rough and uncultivated, abounding in forests or wastes. 2. A grievous vision. Margin, as in Heb., hard. On the word see note, ch. i. 1. The sense here is, that the vision which the prophet saw was one that indicated great calamity, vers. 3, 4. IT Js declared unto me. That is, is caused to pass before me, and its meaning is made known to me. *iT The treacherous dealer , nAsii* The perfidious, un- faithful people. This is the usual signification of the word ; but the connexion here does not seem to require the signification of treachery or perfidy, but of violence. The word has this meaning in Hab. ii. 5, and in Prov. xi. 3, 6. It refers here to the Medes ; and to< the fact that oppression and violence were now to be exercised towards Babylon. Lowth renders this : “The plunderer is plundered, and the destroyer is destroyed but the authority for so rendering it is doubtful. He seems to suppose that it refers to Babylon. The Hebrew evidently means, that there is to be plundering and devastation, and that this is to be accomplished by a nation accustomed to it, and which is immediately specified ; that is, the united kingdom of Media and Persia. The Chaldee ren- ders it, “ They who bring violence, suffer violence ; and the plunderers are plundered.” Jarchi says, that the sense of the Hebrew text ac- cording to the Chaldee is, “Ah! thou who art violent ! there comes another who will use thee with violence ; and thou plunderer, another comes who will plunder thee, even the Medes and Persians, who will destroy and lay waste Babylon.” But the Hebrew text will not bear this interpretation. The sense is, that desolation was about to-be pro- duced by a nation accustomed to it, and who would act towards Babylon in their true character. "IT Go up. This is an address of God to Media and Persia. See note, ch. xiii. 17. HO Elam, This was the name of the country originally possessed by the Persians, and was so called 426 ISAIAH. [b. c. 713, 3 Therefore p are my loins filled with pain ; pangs have taken hold upon me, as the p ch. 15. 5. pangs of a woman that travail- eth : I was bowed down at the hearing of it ; I was dismayed at the seeing of it. 3 Therefore are my loins full of pain ; Anguish hath seized me as the anguish of a woman in travail. I am so oppressed that I cannot see ; I am so dismayed that I cannot hear. from Elam, a son of Shem, Gen. x. 22. It was east of the Euphrates, and comprehended properly the mountainous countries of Khusistan and Louristan, called by the Greek writers Elymais, In this country was Susa or Shushan, mentioned in Dan. viii. 2. It is here put for Persia in general ; and the call on Elam and Media to go up, was a call on the united kingdom of the Medes and Persians. *51 Besiege. That is, besiege Babylon. ^ O Media. See note, ch. xiii. 17. IT All the sighing thereof have I made to cease. This has been very differently interpreted by expositors. Some understand it (as liosenmuller, Jerome, and Lowth) as designed to be taken in an active sense; that is, all the groaning caused by Babylon in her oppressions of others, and particularly of God’s people, would cease. Others refer it to the army of the Medes and Persians, as if sighing should be over ; i. e. their fatigues and labours in the conquest of Babylon. Calvin supposes that it means that the Lord would be deaf to the sighs of Babylon ; that is, he would disregard them, and would bring upon them the threatened certain destruction. The probable meaning is that suggested by Jerome, that God would bring to an end all the sighs and groans which Babylon had caused in a world suffering under her oppressions. Comp. ch. xiv. 7, 8. 3. Therefore, In this verse, and the following, the prophet repre- sents himself as in Babylon, and as a witness of the calamities which would come upon the city. He describes the sympathy which he feels in her sorrows, and represents himself as deeply affected by her cala- mities. A similar description occurred in the pain which the prophet represents himself as enduring on account of the calamities of Moab. See note, ch. xv. 5; xvi. 11. ^ My loins. See note, ch. xvi. 11. ^ With 'pain. The word here used (nbnbn) denotes properly the pains of parturition, and the whole figure is taken from that. The sense is, that the prophet was filled with the most acute sorrow and anguish, in view of the calamities Avhich were coming on Babylon. That is, the sufferings of Babylon would be indescribably great and dreadful. See Nah. ii. 11 ; Ezek. xxx. 4, 9. / teas bowed down. Under the grief and sorrow produced by these calamities. ^ At the hearing of it. The Hebrew may have this sense, and mean that these things were made to pass before the eye of the prophet, and that the sight oppressed him, and bowed him down. But more probably the o in the Avord is to be tdkew privatively^ and means, “I Avas so boAved doAvn or oppressed that I could not see, I Avas so dismayed that I could not hear;'* that is, all his senses Avere taken aAvay by the greatness of the calamity, and by his sympathetic sufferings. A similar construction occurs in Psa. Ixix. 23; “Let their eyes be darkened that they see not,” nisno i. c. /row seeing. CHAPTER XXI. 427 B. c. 713.] 4 ^ My heart panted, fearfnl- ness affrighted me : the night 3’ of my pleasure hath he ^ turned into fear unto me. i or. My mind zoandered. q Dan. 5. 5, etc. 5 Prepare the table, watch in the watch-tower, eat, drink : arise, ye princes, and anoint the shield. 2 put. 4 My mind is bewildered, terrors affright me ; The night of my pleasure hath he turned into sorrow. 5 Prepare the table, — Set the watch, Eat and drink : — House, 0 ye princes, Anoint the shield ! 4. My heart panted. Margin, “ My mind wandered.’* The Hebrew'' word rendered means to wander about ; to stagger ; to be giddy ; and is applied often to one that staggers by being intoxicated. Applied to the heart, it means that it is disquieted or troulff ed. The Hebrew w'ord heart here is to be taken in the sense of minm. The aiyht of my pleasure. There can be no doubt that the prophet here refers to the night of revelry and riot in wdiich Babylon was taken. The prophet calls it the night of his pleasure, because he represents liimself as being in Babylon when it should be taken, and therefore uses such language as an inhabitant of Babylon would use. They would call it the night of their pleasure because it was set apart to feasting and revelry. ^ Math he turned into fear. God has made it a night of consternation and alarm. The prophet here refers to the fact that Babylon would be taken by Cyrus during that night, and that consternation and alarm would suddenly pervade the affrighted and guilty city. See Dan. v. 6. Prepare the table. This verse is one of the most striking and remarkable that occurs in this prophecy, or indeed in any part of Isaiah. It is language supposed to be spoken in Babylon. The hrst direction — perhaps supposed to be that of the king — is to prepare the table for the feast. Then follows a direction to set a watch — to make the city safe, so that they might revel without fear. Then a command to eat and drink ; and then immediately a sudden order, as if alarmed at an unexpected attack, to arise and anoint the shield, and to prepare for a defence. The table here refers to a feast ; — that impious feast men- tioned in Dan. v. in the night in which Babylon was taken, and Belshazzar slain. Herodotus, (i. 191,) Xenophon, (Cyrop. 7, 5,) and Daniel (v.) all agree in the account that Babylon Avas taken in the night in which the king and his nobles were engaged in feasting and revelry. The Avords of Xenophon are, “But Cyrus, Avhen he heard ihat there Avas to be such a feast in Babylon, in which all the Baby- lonians Avould drink and revel through the whole night, on that night, as soon as it began to grow dark, taking many men, opened the dams into the river that is, he opened the dykes Avhich had been made by Semiramis and her successors to confine the Avaters of the Euphrates to one channel, and suffered the Avaters of the Euphrates again to flow over the country, so that he could enter Babylon beneath its Avails in the channel of the river. Xenophon has also given the address of Cyrus to the soldiers. “Now,” says he, “let us go against them. Many of them are asleep ; many of them are intoxicated ; and all of them are unfit for battle — aavuraKroi.” Herodotus says, (b. i. 191,) “It Avas a day of festivity among them; and while the citizens were engaged in dance and merriment, Babylon was, for the first, time, thus 428 ISAIAH. [b; c. 713. taken.*’ Compare the account in Daniel, ch. v. IT Watch in the watch- tower. Place a guard so that the city shall be secure. Babylon had on its walls many toioers^ placed at convenient distances, (see notes on ch. xiii.,) in which guards were stationed to defend the city, and to give the alarm on any approach of an enemy. Xenophon has given a simi- lar account of the taking of the city: “They, having arranged their guards, drank until light.” The annexed group of Oriental watch- towers, selected from examples in the towns of Lower Egypt, is introduced here for the purpose of illustrating a general subject often referred to in the Scriptures. If Eat^ drink. Give yourselves to revelry during the night. See Dan. v. IT Arise^ ye princes. This language indicates sudden alarm. It is the language either of the prophet, or more probably of the king of Babylon, alarmed at the sudden approach of the enemy, and calling upon his nobles to arm themselves* and make a defence. The army of Cyrus entered Babylon by two divisions — one on the north, where the waters of the Euphrates entered the city, and the other by the channel of the Euphrates on the south. Know- ing 'that the city was given up to revelry on that night, they had agreed to imitate the sound of the revellers until they should assemble uround the royal palace in the centre of the city. They did so. When CHAPTER XXI. 429 B. C.713.] 6 For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth. 7 And he' saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels ; and he hearkened diligently with much heed : 6 For thus hath Jehovah said unto me. Go set a watchman, who shall declare what he seeth. 7 And he saw a troop, horsemen two abreast ; Also a troop of asses, and a troop of camels, And he hearkened with the utmost attention. the king heard the noise, supposing that it was the sound of a drunken mob, he ordered the gates of the palace to be opened to ascertain the cause of the disturbance. When they Avere thus opened the army of Cyrus rushed in, and made an immediate attack on all who were within. It is to this moment that we may suppose the prophet here refers, when the king, aroused and alarmed, would call on his nobles to arm them- selves for battle. See Jahn’s Flistory of the Hebrew Commonwealth, p. 153, Ed. Andover, 1828. H Anoint the shield. That is, prepare for battle. Gesenius supposes that this means to rub over the shield with oil to make the leather more supple and impenetrable. Comp. 2 Sam. i. 21. The Chaldee renders it, “Fit, and polish your arms.” The LXX., “Prepare shields.” Shields were instruments of defence pre- pared to w^ard off the spears and arrows of an enemy in battle. They were usually made of a rim of brass or wood, and over this was drawn a covering of the skin of an ox or other animal in the manner of a drum-head with us. Occasionally the hide of a rhinoceros or an elephant was used. Burckhardt (Travels in Nubia) says that the Nubians use the hide of the hippopotamus for the making of shields. But whatever skin might be used, it was necessary occasionally to rub it over with oil lest it should become hard and crack, or lest it should become so rigid that an arrow or a sword would easily break through it. Jarchi says, that “shields w^ere made of skin, and that they anointed them with the oil of olive.” The sense is, “Prepare your arms! Make ready for battle 1” 6. Go, set a ivatchnian. This was said to Isaiah in the vision. He represents himself as in Babylon, and as hearing God command him to set a watchman on the watch-tower, who would announce what was to come to pass. All this is designed merely to bring the manner of the destruction of the city more vividly before the eye. 7. And he saw a chariot with a couple of horsemen. This passage is very obscure from the ambiguity of the word rekhebh, chariot, Gesenius contends that it should be rendered “ cavalry f and that it refers to cavalry two abreast hastening to the destruction of the cit)\ The word denotes properly a chariot or wagon. Judges v. 28 ; a collection of wagons, 2 Chron. i. 14 ; viii. 6 ; ix. 25 ; and sometimes refers to the horses or men attached to a chariot. “ David houghed all the chariots,” 2 Sam. viii. 4 ; that is, all the horses belonging to them. “David killed of the Syrians seven hundred chariots,” 2 Sam. x. 18 ; that is, all the men belonging to seven hundred chariots. According to the present Masoretic pointing, the word ^^.“3 does not mean, per- haps, anything else than a chariot strictly, but other forms of the word with the same letters denote riders or cavalry. Thus the word 23*] denotes a horseman, 2 Kings ix. 17 ; a charioteer or driver of a chariot, 1 Kings xxii. 34; Jer. li. 21. The verb means to ride^ and is usually applied to riding on the backs of horses or camels ; and the 430 ISAIAH. ^ [b.c.713. 8 And lie cried, * A lion : My lord, I stand continually upon tlie watcli-toTver in tlie day- 1 or, as a lion. r Hab. 2. 1. tim(j, and I am set in my ward “ whole nights ; 9 And, behold, here cometh a 2 or, every night. 8 And he cried, “Like a lion [they come] ! “ 0 my lord ! I keep my station all the day long, “And keep my post all night. 9 “And lo ! here cometh a troop of men. sense here is, that the watchman saw a hiding, or persons riding two abreast — that is, cavalry^ or men borne on horses, and camels, and asses, and hastening to attack the city. IT With a couple of horsemen. The word couple^ tzemedh^ means properly a yoke or pair ; and it means here that the cavalry was seen in pairs^ i. e. two abreast. IT A chariot of asses. Or rather, as above, a riding on asses — an approach of men in this manner to battle. Asses were formerly used in war, where horses could not be procured. Thus Strabo (xv. 2, § 14) says of the inhabitants of Caramania, “ Many use asses for war in the want of horses."’ And Herodotus (iv. 129) says expressly that Darius Hys- taspes employed asses in a battle with the Scythians. *1T hji^a chariot of camels. A riding on camels. Camels also were used in war, perhaps usually to carry the baggage. See Diod. ii. 54 ; iii. 44 ; Liv. xxxvii. 40 ; Strabo, xvi. 3. They are used for all purposes of burden in the East, and particularly in Arabia. 8. And he cried., A lion. Margin, as a lion. This is the correct ren- dering. The particle D as, is not unfrequently omitted. See Isa. Ixii. 5; Psa. xi. 1. That is, “I see them approach with the fierceness, rapidity, and terror of a lion.” Comp. Rev. x. 3. IT My lord, I stand continually upon the watch-tower. This is the speech of the watchman, and is addressed, not to Jehovah, but to him that appointed him. It is designed to show the diligence Vv^ith which he had attended to the object for which he was appointed. He had been unceasing in his observation ; and the result was, that now at length he saw the enemy approach like a lion, and it was certain that Babylon now must fall. The language here used has a striking resemblance to the opening of the “ Agamemnon ” of ^schylus ; being the speech of the watchman, who had been very long upon his tower looking for the signal which should make known that Troy had fallen. It thus commences ; “ Por ever thus ! 0 keep me not, ye gods, Por ever thus, fixed in the lonely tower Of Atreus’ palace, from whose height I gaze ! O’erwatched and weary, like a night- dog, still J Pixed to my post ; meanwhile the rolling year Moves on, and I my wakeful vigils keep By the cold star-hght sheen of spangled skies.” ^ Symmons, quoted in the Pictorial Bible. 51 I am set in my ward. My place where one keeps wmtch. It does not mean that he was confined or imprisoned, but that he had kept his w'atch station — from nn© to -watch, to keep, to attend to. 51 Whole nights. Marg., every night. It means that he had not left his post day or night. 9. And, behold — a chariot of men. This place shows that the word chariot may denote something else than a -wagon or carriage, as a chariot drawn by men cannot be intended. The sense can be ex- 431 c. 713.] CHAPTER XXI. chariot of men, mtli a couple of. horsemen. And he answered and said, Babylon^ is fallen, is fallen; and ^ all the graven images of her gods he hath broken unto the ground. s Jer. 51. 8, etc.; E.ev. 14. 8. t Jer. 50. 2. 10 0 my threshing, and the ^ corn of my floor : that which I have heard of the Lord of hosts, the God of Israel, have I de- clared " unto you. 1 son. u Ezek. 3. 17~19 ; Acts 20. 26, 27. ‘‘ Horsemen, two abreast.” And he answered and said, “ Fallen, fallen is Babylon ! “And all the images of her gods are cast broken to the ground.” 10 0 my threshing, and the corn of my floor ! What I have heard from Jehovah of hosts, God of Israel, That have I declared to you. pressed, perhaps, by the word riding: “ Isee a rtdtng of men approach that is, I see cavalry drawing near, or men riding and hastening to the battle. II With a couple of horsemen. The word with is not in the Hebrew. The meaning is, “I see a riding of men, or cavalry; and they come in pairs, or two abreast.” A part of the sentence is to be supplied from ver. 7. He saw not only horsemen, but riders on asses and camels. ^ And he answered. That is, the watchman answered. The word answer in the Scriptures means often merely to commence a discourse after an interval ; to begin to speak. Job iii. 2 ; Acts v. 8 ; Han. ii. 26. ^ Bahylon is fallen. That is, her ruin is certain. Such a mighty army is drawing near, and they approach so well pre- pared for battle, that the ruin of Babylon is inevitable. The repetition of this declaration, that “Babylon is fallen,” denotes emphasis and certainty. Comp. Psa. xcii. 9 : For lo, thine enemies, 0 Lord ; For lo, thine enemies shall perish. Psa. xciii. 3 : The floods have lifted up, 0 Lord ; The floods have lifted up their waves. A similar description is given of the fall of Babylon in Jer. 1. 32 ; li. 8 ; and John has copied this description in the account of the overthrow of the mystical Babylon, Rev. xviii. 1, 2. Babylon wms distinguished for its pride, arrogance, and haughtiness. It became, therefore, the emblem of all that is haughty, and as such is used by John in the Apocalypse ; and as such it was a most striking emblem of the pride, arrogance, haughtiness, and oppression which have always been evinced by Papal Rome. H And all the graven images. Babylon was celebrated for its idolatry, and perhaps was the place Avhere the wor- ship of idols commenced. The principal god worshipped there was Belus or Bel. See note on ch. xlvi. 1. IT Hath broken^ etc. That is, shall be destroyed ; or, in spite of its idols, the whole city would be ruined. 10. O my threshing. The words to thresh, to tread down, etc., are often used in the Scriptures to denote punishments inflicted on the enemies of God. An expression like this occurs in Jer. li. 33, in describing the destruction of Babylon : “ The daughter of Babylon is like a threshing-floor ; it is time to thresh her.” In regard to the mode of threshing among the Hebrews, and the pertinency of this image to the destruction of the enemies of God, see note, Isa. xxviii. 27. 432 ISAIAH. [s. c. 713* Lowth, fogellier with many others, refers this to Babylon, and re- gards it as an address of God to Babylon in the midst of her punish- ment: “O thou, the object on which I shall exercise the severity of my discipline ; that shall lie under my afflicting hand like corn spread out upon the floor to be threshed out and winnowed, to separate the chaff from the wheat.’' But the expression can be applied with more propriety to the Jews ; and may be regarded as the language of ten- derness addressed by God through the prophet to his people, when they should be oppressed and broken down in Babylon : “ O thou, my people, who hast been afflicted and crushed ; who hast been under my chastening hand, and reduced to these calamities on account of your sins ; hear what God has spoken respecting the destruction of Babylon, and your consequent certain deliverance.” Thus it is the language of consolation ; and is designed, like the prophecies in ch. xiii., xiv., to comfort the Jews, when they should be in Babylon, with the certainty that they w'ould be delivered. The language of tenderness in which the address is couched, as well as the connexion, seems to demand this interpretation. H And the corn of my floor » Heb., “the son of mj^ threshing-floor ” — a Hebraism for grain that was on the fV)or to be threshed. The word son is often used in this peculiar manner among the Hebrews. See note. Matt. i. 1. H That which I have heard^ etc. This shows the scope or design of the whole pro- phecy — to declare to the J ews the destruction that would come upon Babylon, and their own consequent deliverance. It was important that they should be assured of that deliverance, and hence Isaiah repeats his predictions, and minutely states the manner in which their rescue would be accomplished. AN’ALYSIS OF VERSES 11, 12. Dumah, or Idumea. This prophecy is very obscure. It comprises but two verses. When it was delivered, or on what occasion, or what was its design, it is not easy to deter- miue. Its brevity has contributed much to its obscurity; nor, amidst the variety of interpretations which have been proposed, is it possible to ascertain with entire certainty the true explanation. Perhaps no portion of the Scrip- tures, of equal length, has been subjected to a greater variety of exposition. It is not the design of these Notes to go at length into a detail of opinions which have been proposed, but to state as accurately as possible the sense of the prophet. Those who wish to see at length the opinions which have been entertained on this prophecy, will find them detailed in Yitringa and others. The prophecy relates evidently to Idumea. It stands in connexion with that immediately preceding respecting Babylon, and it is probable that it was delivered at that time. It has the appearance of being a reply by the prophet to language of insult or taunting from the Idumeans, and to have been spoken when calamities were coming rapidly on the Jews. But it is not certain that that was the time or the occasion. It is certain only that it is a prediction of calamity succeeding to prosperity — perhaps prosperity coming to the afflicted Hebrews in Babylon, and of calamity to the taunting Idumeans, who had exulted over their downfall and captivity, and who are represented as sneer- in gly inquiring of the prophet what was the prospect in regard to the Jews. This is substantially the view given by Yitringa, Rosenmiiller, and Gesenius. According to this interpretation, the scene is laid in the time of the Baby- lonish captivity. The prophet is represented as having been placed on a watch- tower long and anxiously looldng for the issue. It is night, t. it is a time CHAPTER XXI. 433 B. c. 713. 1 of calamity, darkness, and distress. In this state of darkness and obscurity, some one is represented as calling to the prophet from Idumea, and tauntingly inquiring what of the night, or what the prospect was. He asks whether there was any prospect of deliverance ; or whether these calamities were to continue, and perhaps whether Idumea was also to be involved in them with the suffering Jews. To this the prophet answers, that the morning began to dawn — that there was a prospect of deliverance. But he adds that calamity was also coming ; — calamity probably to the nation that made the inquiry— to the land of perhaps calamity that should follow the deliverance of the Hebrew captives who \rould thus be enabled to inflict vengeance on Edom, and to overwhelm it in punishment. The morning dawns, says the watchman ; but there is darkness still beyond. Light 'is coming — but there is night also : light for us— darkness for you. This interpretation is strength- ened by a remarkable coincidence in an independent soimce, and which I have not seen noticed, in the 137th Psalm. The irritated and excited feelings of the captive Jews against Edom, their indignation at the course which Edom pursued when Jerusalem was destroyed, and their desire of vengeance, are all there strongly depicted, and accord with this interpretation, which supposes the prophet to say that the glad morning of the deliverance of the Jews would be succeeded by a dark night to the taunting Idumean. The feelings of the captured and exiled Jews were expressed in the following language in Babylon, Psa. cxxxvii. 7 : Remember, 0 Jehovah, the children of Edom in the day of Jerusalem ; Who said. Rase it, rase it, even to the foundation. That is, we desire vengeance on Idumea, who joined with our enemies when Jerusalem was destroyed ; and Avhen Jerusalem shall be again rebuilt we pray that they may be remembered, and that punishment may be inflicted on them for exulting over our calamities. The watchman adds, that if the Idumean was disposed to inquire farther, he could. The result could be easily ascer- tained. It was clear, and the watchman would be disposed to give the information. But he adds, ‘‘return, come;” — perhaps meaning, “repent; then come and receive an answer denoting that if the Idumeans wished a favourable answer, they should repent of their treatment of the Jews in their calamities, and that then a condition of safety and prosperity would be pro- mised them. As there is considerable variety in fhe ancient versions of this prophecy, and as it is brief, they may be presented to advantage at a single view. The Vulgate does not differ materially from the Hebrew. The follo^ving are some of the other versions : Septuagint. The vision of Idu- mea. Unto me he called out of Seir, ‘ Guard the fortress- es, ’ — 4»uAdo'a'eTe — I guard morning and night. If you inquire, in- quire, and dwell with me. In the grove (dpv/JLw) thou shalt lie down, and in the way of Dedan, Aaiddu. Chaldee. The burden of the cup of malediction which is coming upon Duma. He cries to me from heaven, ‘ O prophet, prophesy ; O piophet, prophesy to them of what is to come,’ The prophet said, ‘ There is a re- ward to the just, and revenge tothe unjust. If you will be con- verted, be converted while you can be converted.’ Syriac. The burden of Du- ma. The nightly Watchman calls to me out of Seir. And the watchman said, ‘The morning com- eth, and also the night. If ye will in- quire, inquire, and then at length come.’ Arabic. A prophecy respect- ing Edom and 6eir.^ the sons of Esau. Call me from Seir. ‘ Keep the towers. Guard thyself morn- ing and evening. If you inquire, in- quire.’ It is evident, from tliis variety of translation, that the ancient interpreters felt that the prophecy was enigmatical and difiicult. It is not easy in a pro- phecy so brief, and where there is scarcely any clew to lead us to the historical facts, to give an interpretation that shall be entirely satisfactory and unob- jectionable. Perhaps the view given above maybe as little liable to objection as any one of the numerous interpretations wliich have been proposed. VOL. I. TJ 434 ISAIAH. [b. C.713. 11 IT The Iburden of Dumah. X 1 Chron. 1. 30; Jer. 49. 7> etc.; Ezek, 35. 2, etc.; Obad. 1, etc. He calleth to me out of Seir, Watchman, what of the night ? Watchman, what of the night ? Vision XVII. — Ch. xxi. 11, 12. Idumea. 11 The Bxjuden of Dxjmah! One called unto me from Seh, ■Watchman, what of the night ? ‘‘Watchman, what of the night 11. The burden. See note, ch. xiii. This word burden naturally leads to the supposition that calamity in some form was contemplated in the prophecy. This is also indicated in the prophecy by the word night. *11 Of Dumah. Dumah (HOT) is mentioned in Gen. xxv. 14, 1 Chron. i. 30, as one of the twelve sons of Ishmael. It is known that those sons settled in Arabia, and that the Arabians derive their origin from Ishmael. The name Dumah, therefore, properly denotes one of the wandering tribes of the Ishmaelites. The LXX. evidently read this as if it had been Edom or Idumea — 'Ibovyaia. Jakut men- tions two places in Arabia to which the name Dumah is given — Dumah Irak, and Dumah Eelsen. The former of these, which Gesenius supposes is the place here intended, lies upon the borders of the Syrian desert, and is situated in a valley seven days’ journey from Damascus, according to Abulfeda, in longitude 65®, and in N. lat. 29® 30', and about three and a half days’ journey from Medina. Niebuhr mentions Dumah as a station of the "Wchabites. See Gesenius’ Comm, in loco. There can be little doubt that the place referred to is situated on the confines of the Arabian and Syrian deserts, and that it is the place called by the Arabians Duma the Stony, or Syrnan Duma. — Rob. Calmet. It has a fortress, and is a place of strength. Jerome says, “Duma is not the whole province of Idumea, but is a certain region which lies toward the south, and is twenty miles distant from a city of Palestine called Eleutheropolis, near w^hich are the mountains of Seir.” It is evident from the prophecy itself that Idumea is par- ticularly referred to ; for the prophet immediately adds, that the voice came to him from mount “ Seir,” which was the principal mountain of Idumea. Why the name Dumah is used to designate that region has been a matter on which critics have been divided. Yitringa sup- poses that it is by a play upon the word Dumah, because the word may be derived from cm ddmdm, to be silent, to be still ; and that it is used to denote the silence, or the night, which was about to come upon Idumea ; that is, the calamity of w^hich this was a prediction. Kocher supposes that the prophet used the word denoting silence, by a paranomasia, and by derision for as if Idumea was soon to be reduced to silence, or to destruction. Idumea, or the country of Edom, is frequently referred to by the prophets. See J er. xlix. 7 — 10, 12 — 18 ; Ezek. xxxv. 1 — 4, 7, 9, 14, 15 ; Joel iii. 19 ; Amos i. 11; Obad. vers. 1 — 18; Mai. i. 3, 4. Eor a description of Idumea, and of the prophecies respecting it, see notes on Isa. xxxiv. ^ lie calleth. One calleth ; there is a voice heard by me from Seir. Lowth renders it, “a voice crieth unto me.” But the sense is, that the prophet hears one crying, or calling (.snp) to him from the distant mountain. If JJnto me. The prophet Isaiah. Out of Seir. The CHAPTEE XXI. B. c. 713.] 43s> 12 Tlie watclunan said^ Tlie I niglit : if ye will inquire, in- morning cometli, and also the | quire ye : return, come. 12 The watchman replieth ; — “ The morning cometh ! andr—M.^ 0 — NIGHT I ‘‘ If ye will inquire, inquire ! Eetmm — then come again ! ” name Sei7' was given to a mountainous tract or region of country that stretched along from the southern part of the Dead Sea to the eastern branch of the Red Sea, terminating near Ezion-Geber, Mount Hor formed a part of this range of mountains. Esau and his descendants possessed the mountains of Seir, and hence the whole region obtained the name of Edom, or Idumea. Mount Seir was anciently the residence of the HoriteSf (Gen. xiv. 6,) but Esau made W'ar upon them and de- stroyed them. Comp. Dent. ii. 5, 12 ; Gen. xxxvi. 8, 9. Here it is put for the country of Idumea ; and the sense is, that the tvhole land, or the inhabitants of the land, are heard by the prophet in a taunting manner asking him wdiat of the night. ^ Watchmmi, Note, ver. 6. The prophet Isaiah is here referred to. Comp. ch. lii. 8 ; Ivi. 10. He is represented as being in the midst of the calamities that had come upon Judea, and as having his station in desolate Jerusalem, and looking for the signs of returning day. The eye is turned towards the east — the source whence light comes, and whence the exiles would return to their own land. Thus anxiously waiting for the indications of mercy to his desolate country, he hears this taunting voice from Idumea, asking him wEat was the prospect — what evidence there w'as of returning prosperity. ^ What of the flight? Comp. Hab. ii. 1, “ How stands the night ? What is the prospect ? What have you to announce respecting the night ? How much of it is passed ? And what is the prospect of the dawn?’’ Night here is the emblem of calamity, affliction, oppression, as it often is in the Scriptures, (comp. Job XXXV. 10; Micah hi. 6;) and it refers here probably to the ca- lamities wfflich had come upon Judea. The inquiry is. How much of that calamity had passed ? What was the prospect ? How long was it to continue ? How far was it to spread ? The inquiry is 7'epeated here to denote mtensity or emphasis, manifesting the deep interest -which the inquirer had in the result, or designed to give emphasis and point to the cutting taunt. 12. The watchman said. Or rather saitJi; indicating that this is the answer which the prophet returned to the inquiry from Idumea. ^ The momimg cometh. There are signs of approaching day. The mornmg here is an emblem of prosperity ; as the light of the morning succeeds to the darkness of the night. This refers to the deliverance from the captivity of Babylon, and is to be supposed as having been spoken near the time when that captivity was at an end ; or nearly at break of day, after the long night of their bondage. This declaration is to be understood as referring to a different people from those referred to in the expression which immediately follows, “and also the night.” “ TAe morning cometh — to the captive*^ Jews ; — and also the night — to some other people — to wit, the Idumeans.” It might mean that the morning was to be succeeded by a time of darkness to the same people ; but the connexion seems to demand that we understand it of others. And also the flight. A time of calamity and affliction. This is emphatic. It refers to the Idumeans. “The morning cometh to the captive Jews ; — it shall be closely succeeded by a night— a time of 436 ISAIAH. [b. c* 713, calamity — to tke taunting Idumeans.” During tlie captivity of the Jews in Babylon the Idumeans invaded and took possession of the southern part of Judea. The prophet here refers to the fact, perhaps, that on the return of the J ews to their native land they would revenge this by expelling them, and by inflicting punishment on the land of Edom. For a full proof that calamities came upon the land of Idumea, see Keith on the Prophecies, art. Idumea, and notes on Isa. xxxiv. ^ If ye will inquire^ inquire. If you choose to ask anything further in regard to'this, you can. The sense is probably this : “You Idumeans have asked respecting the night in derision and reproach. An answer has been given somewhat agreeably to that inquiry. But if you ^riously wish to know anything further respecting the destiny of rour land, you can ask me (Isaiah) or any other prophet, and it will be known. But ask it in seriousness and earnestness, and with a suitable regard for the prophetic character and for God. And espe- cially if you wish a more favourable answer to your inquiries, it is to be obtained only by forsaking sin and turning to God, and then you may come with the hope of a brighter prospect for the fliture.'" The design of this is, therefore, (1,) to reprove them for the manner in which they had asked the question ; (2,) to assure them that God was willing to direct humble and serious inquirers ; and, (3,) to show in what way a favourable answer could be obtained — to wit, by re- pentance. And this is as true of sinners now as it was then. They often evince the reproachful and taunting spirit which the Idumeans did. They hear only a similar response — that prosperity and hap- piness await the Christian, though now in darkness and affliction and that calamity and destruction are before the guilty. They might have the same answer — an answer that God would bless them and save them, if they would inquire in a humble, serious, and docile manner. H Return, Turn from your sins ; come back to God, and show respect for him and his declarations. H Come. Then come and you shall be accepted, and the watchman will also announce morning as about to dawn on you. This seems to be the sense of this very dark and difficult prophecy. It is brief, enigmatical, and obscure. Yet it is beautiful ; and if the sense above given be correct, it contains most weighty and important truth — alike for] the afflicted and persecuted friends, and the persecuting and taunting foes of God. With refer- ence to the interpretation here proposed, which supposes, as will have been seen, (1,) a state of excited feeling on the part of the Jews towards the Idumeans for the part which they took in the destruction of their city; (2,) the prospect of speedy deliverance to the Jews in Babylon; and, (3,) a consequent desolation and vengeance on the Idumeans for the feelings which they had manifested in the destruction of Jerusalem, see the prophecy of Obadiah, vers. 10 — 21 : Shall I not in that day, saith the Lord, Even destroy the wise men out of Edom, And understanding out of the mount of Esau ? And thy mighty men, 0 Teman, shall be dismayed. To the end that every one of the mount of Esau may be cut off by slaughter. For thy violence agamst thy brother Jacob shame shall cover thee, And thou shalt be cut off for ever. In the day that thou stoodest on the other side ; In the day that the stranger carried away captive his forces ; And foreigners entered into his gates, and cast lots upon Jerusalem ; Even thou wast as one of them. 437 B. c. 713.1 CHAPTER XXI. . But thou shouldst not have looked on the day of thy brother in the day that he became a stranger ; Keither shouldst thou have rejoiced over the children of Judah in the day of their destruction ; Xeither shouldst thou have spoken proudly in the day of distress. * * * * * For the day of the Lord is near upon all the heathen ; As thou hast done, it shall be done unto thee ; Thy reward shall return upon thine OAvn head, etc. In this prophecy these circumstances are all to be found: (1,) the hostility of the Edomites against Jerusalem, and the part which they took in the destruction of the city, in vers. 10 — 14 ; (2,) the fact of the deliverance of the Jews from captivity, in ver. 17 ; (3,) the con- sequent vengeance upon the Idumeans, vers. 18 — 21. This remarkable coincidence in an independent prophecy is a strong circumstance to prove that the interpretation above proposed is correct. In regard to the general reasons for the interpretation here proposed, and the lessons which the prophecy is fitted to convey, I may be permitted to refer to my “ Practical Sermons,” pp. 325 — 341. ANALYSIS OF YEBSES 13-17. Arabia. The remainder of this chapter is occupied with a single prophecy respecting Arabia. It was probably delivered about the time that the former was uttered — during the reign of Hezeldah, and before the invasion of Sennacherib. It had reference, I suppose, to Sennacherib ; and was designed to foretell the fact that either in his march to attack Judea, or on Ms return from Egypt, he would pass through Arabia, and perhaps oppress and overtlirow some of then- clans. At all events, it was to be fulfilled v/ithin a year after it was uttered, (ver. 16,) and refers to some foreign invasion that was to come upon their land. Eosemniiller supposes that it relates to the same period as the prophecy in Jer. xlix. 28, seq.., and refers to the time when Nebuchadnezzar sent Nebuzaradan to overrun the lands of the Ammonites, the Moabites, the Philistines, the Arabians, the Idumeans, and others who had revolted from him, and who had formed an alliance with Zedekiah. The sentiment of the prophecy is simple— that within a year the country of Arabia would be overrun by a foreign enemy. The form and manner of the prophecy is Mghly poetic and beautiful. The images are drawn from customs and habits wMch pertain to the Arabians, and wMch characterize them to this day. In ver. 13, the prophecy opens with a declaration that the caravans that were accustomed to pass peacefully through Arabia would be arrested by the apprehension of war. They would seek a place of refuge in the forests and fastnesses of the land. Thither also the prophet sees the Arabians flocking, as if to exercise the rights of hospitality, and to minister to the wants of the oppressed and weary travellers. But the reason why they are there, the prophet sees to be that they are oppressed and driven out of then: land by a foreign invader, and they also seek the same places of security and of refuge, vers. 14, 15. All tMs would be accomplished within a year, ver. 16 ; and the result would be, that the inhabitants of Arabia would be greatly diminished, ver. 17. 13. The burden. Note, ch. xiii. 1. H Upon Arabia. This is an unusual form. The title of the prophecies is usually without the 2, rendered upon. Lowth supposes this whole title to be of doubtful authority, chiefly because it is wanting in most MSS. of the LXX, The LXX. connect it with the preceding prophecy respecting 438 ISAIAH. [b. c. 713. 13 IT Tlie burden upon Arabia. I lodge, 0 ye trayelling compa- In tbe forest in Arabia shall ye | nies of Dedanim. Vision XVHI,— Ch. xxi. 13 — 17. Aralia, 13 The Burden op Arabia. In the forest, in Aabia shall ye lodge, 0 ye caravans of Dedan ! Dumah, and make this a continuance of that. The preposition n upon^ means here respecting ^ concerning^ and is used instead of as in Zech. ix. 1. Arabia is a well-known country of Western Asia, lying south and south-east of Judea. It was divided into three parts : Arabia Deserta, on the east ; Arabia Petrea, lying south of Judea; and Arabia Pelix, lying still further south. What part of Ai'abia is here denoted it may not be easy to determine. It is probable that it was Arabia Petrea, because this lay between Judea and Egypt, and would be exposed to invasion by the Assyrians, should they invade Egypt; and because this part of Arabia furnished, more than the others, such retreats and fastnesses as are mentioned in vers. 13 — 15. In the forest, The word forest usually denotes a grove, a collection of trees. But it may mean here, any place of refuge from a pursuing foe ; a region of thick underwood ; an uncultivated, inac- cessible place, where they would be concealed from an invading enemy. The word rendered forest is commonly supposed to mean a forest in the sense in which that word is now used by us, meaning an extensive wood — a large tract of land covered with trees. It is doubt- ful, however, whether the word is so used in the Bible. The Bev. Eli Smith stated to me that he had visited several of the places in Palestine to which the word (forest, or grove) is given, and that he was satisfied that there never was a forest there in our use of the word. The same word — waar — the ' not being used to begin a word in Arabic, but the being used instead of it — occurs often in Arabic. It means, as used by the Arabs, a rough, stony, impassable place ; a place where there are no roads ; which is inaccessible ; and which is a safe retreat for robbers — and it is not improbable that the word is so used here. In Arabia. The LXS., the Vulgate, and the Chaldee un- derstand this of the evening — “in the evening.’* The word with different points from those which the Masorites have used here, means evening; but there is no necessity of departing from the translation in our English version. The sense would not be materially affected whichever rendering should be preferred. *f[ ^hall ye lodge. Shall you pass the night. This is the usual signification of the word. But here it may be taken in a larger sense, as denoting that they would pitch their tents there, or that they would seek a refuge there. The sense I suppose to be this : “ O ye travelling caravans of Dedan ! Ye were accustomed to pass through Arabia, and to find a safe and hos- pitable entertainment there. But now the Arabians shall be overrun by a foreign enemy ; they shall be unable to show you hospitality, and to insure your safety in their tents ; and for fear of the enemy still in the land, you will be obliged to seek a lodging in the inaccessible thickets of the forests.” The passage is intended to denote the change that had taken place, and to show the insecurity for caravans. ^ O ye travelling companies. Ye caravans, nirry^. This word usually signifies ways, paths, cross-roads. But it is here used evidently to CHAPTER XXI. 439 B. c. 713.] 14 The inliahitants of the land that was thirsty, they prevented of Tema ^ brought water to him with their bread him that fled. 1 or, bring ye, 14 The inhabitants of the land of Tema Bring water to meet the thirsty ; ^ With bread they supply the fugitive. denote those who travelled in such ways or paths ; that is, caravans of merchants. So it is used in lob vi. 19 : “ The caravans of Tema.’* It is well known that in the East it is usual for large companies to travel together, called caravans. Arabia Petrea was a great thorough- fare for such companies. H Of Dedanim, Descendants of Dedan, There are two men of this name mentioned in the Old Testament — •the son of Raamah the son of Cush, mentioned in Gen. x. 7 ; and the son of Jokshan the son of Abraham by Keturah, Gen. xxv. 3. The descendants of the latter settled in Arabia Petrea, and the descendants of the former near the Persian Gulf. It is not easy to determine which is here intended, though most probably those who dwelt near the Persian Gulf, because they are often mentioned as merchants. They dealt in ivory, ebony, etc., and traded much with Tyre, (Ezek. xxvii. 21,) and doubtless also with Egypt. They are here represented as passing through Arabia Petrea on their way to Egypt, and as com- pelled by the calamities in the country to find a refuge in its fastnesses and inaccessible places. 14. Of the land of Tema. Tema was one of the sons of Ishmael, (Gen. xxv. 15,) and is supposed to have peopled the city of Thema in Arabia Deserta. The word denotes here one of the tribes of Ishmael, or of the Arabians. Job speaks (vi. 19) of “ the troops of Tema,” and Jeremiah (xxv. 23) connects Tema and Dedan together. Jerome and Eusebius say that the village of Theman — (daifjLOLV — existed in their time. According to Jerome it was five, and according to Eusebius fifteen miles from Petra, and was then occupied as a Roman garrison. — Onomas, JJrh. et Locor. Ptolomy speaks of a city called Themme {QefjLfjLr]) in Arabia Deserta. This city lies, according to D’Anville, in 57® of longitude, and 27® X. latitude. According to Seetzen it is on the road usually pursued by caravans from Mecca to Damascus. Lowth renders it “the southern country,” but with- out authority. The LXX. render it Oai}xav^ Thaiman. II Brought water. Margin, “ bring ye.” This might be rendered in the im- perative, but the connexion seems rather to require that it be read as a declaration that they did so. To bring water to the thirsty was an act of hospitality, and especially in eastern countries, where water was so scarce, and where it was of so much consequence to the traveller in the burning sands and deserts. The idea is, that the inhabitants of the land would be oppressed and pursued by an enemy ; and that the Arabians, referred to by the prophet, (ver. 13,) would be driven from their homes ; and be dependent on others ; that they would wander through the vast deserts, deprived of the necessaries of life ; and that they would be dependent on the charity of the people of Tema for the supply of their wants. The following illustration of this passage has been kindly furnished me by the Rev. Eli Smith, missionary to Syria, showing that Isaiah, in mentioning hospitality as one of the virtues of the inhabitants of Tema, drew from the life : “Even in Hebrew prophecy hospitality is distinctly recognised as a trait in the Arab character. Isaiah says, ‘ the inhabitants of Tema/. 440 ISAIAH. [b. c. 713. 15 For y tFey ^ fled from tlie Bwords, from the drawn sword, V Job 6. 19, 20. and from the bent how, and from the grievonsness of war. 1 from the face of, or, for fear. 15 For from the face of swords the}^ flee ; From the face of the drawn sword ; And from the face of the bended bow ; And from the face of the grievous war. etc. Tema is known as an oasis in the heart of Arabia, between Syria and Mecca. And among the scraps of ante-Mohaminedan poetry that have reached ns, is one by Samaciel, a prince of this same Tema. . In extrolling the virtues of his tribe, he says — I > ^ \ 5 ft tinguished at night without a • I g^est, and of our guests never ^ did one disparage us.’ “ In the passage quoted from Isaiah, it is to the thirsty and hungry in flight that the inhabitants of Tema are represented as bringing water and bread, as if hastening to afford them protection. The extent to which this protection is sometimes carried is finely illus- trated by a traditionary anecdote in the life of Samaciel, the prince and poet of Tema just mentioned. In some feud among the tribes in his neighbourhood, a prince [Amru el-Keis] fled to Samaciel, left with him his treasures, and was conducted by him beyond the reach of his enemies. They assembled their forces and marches upon Tema. On their way, Samaciel’ s son fell into their hands. Presenting the young man before his castle, they proposed to the father the dreadful alternative of delivering up to them what his guest had left, or seeing his son massacred. Samaciel’s sense of honour dictated the reply — ■ - ^ X t i \ * * • 8 ^ honoured me, and I’ll f • t • • ^ ^ honour him .... Treachery jf , Kt .. is a chain to the neck that ^ never wears out.’ So he defended the rights of his guest, and his son was slain.” H They prevented. Our word prevent usually means at present, to hinder, to obstruct ; but in the Scriptures, and in the old English sense of the word, it means to anticipate, to go before. That is the sense of the word here. They anticipated their wants by bread ; that is, they supplied them. This was an ancient and an honourable rite of hospitality. Thus Melchizedek (Gen. xiv. 17, 18) is said to have come out and met Abraham, when returning victorious from the slaughter of Chedorlaomer, with bread and wine. H Him that fled. The inhabitant of the land of Arabia that fled before the invader, perhaps the inhabitants of Kedar, (ver. 16,) or of some other part of Arabia. It is not meant that the whole land of Arabia would be desolate, but that the invasion would come upon certain parts of it ; and the inhabitants of other portions — as of Tema — would supply the wants of the fugitives. 15. For they fled. The inhabitants of one part of the land. ^ The grievousness oftoar. Heb., the weight “Tii3 — the heaviness, the oppn'ession of war — probably from the calamities that would result from the march of the Assyrian through their land, either on his way to J udea or to Egypt, CHAPTER XXI. 441 B. c. 713.] 16 For tFus hatli tlie Lord Baid unto me, Witliiu a year, according to the years of an hire- ling, * and all the glory of Kedar ® shall fail : 2 Job T. 1. a ch. 60. 7. 17 And the residue of the number of ^ archers, the mighty men of the children of Kedar, shall he diminished: for the Lord God of Israel hath spoken 'i't, 1 borvs. 16 For thus saith the Lord unto me : — Witlim a year, as the years of an hheling, Shall all the glory of Kedar be consumed, 17 And the remaining number of the bowmen. The mighty men of the sons of Kedar, shall be diminished : For Jehovah, God of Israel, hath spoken it. 16. Within a year. What has been said before was figurative. Here the prophet speaks without a metaphor, and fixes the time when this should be accomplished. It is not usual for the prophets to designate the exact time of the fulfdment of their prophecies in this manner. ^ According to the years of an hireling. Exactly; observing the precise time specified, Job vii. 1. See the phrase explained on ch. xvi. 14. If All the glory. The beauty, pride, strength, wealth, etc. ^ Of Kedar, Kedar was a son of Ishmael, Gen. XXV. 13. He was the father of the Kedareneans or Cedrai mentioned by Pliny, Nat. Hist. v. 11. They dwelt in the neighbour- hood of the Nabatheans, in Arabia Deserta. These people lived in tents, and were a wandering tribe, and it is not possible to fix the precise place of their habitation. They resided, it is supposed, in the south part of Arabia Deserta, and the north part of Arabia Petrea. The name Kedar seems to be used sometimes to denote Arabia in general, or Arabia Deserta particularly. See Psa. cxx. 5 ; Cant. i. 5 ; Isa. xlii. 11 ; lx. 7 ; Jer. ii. 10 ; xlix. 28 ; Ezek. xxvii. 21. ^ Shall fail. Shall be consumed, destroyed — . 17. And the residue of the number. That is, those who shall be left in the invasion. Or perhaps it may be read, “there shall be a remnant of the number of bowmen ; the mighty men of Kedar shall be diminished.” H Of archers, Hebrew, “of the bow;” that is, of those who use bows in war. The bow was the common instrument in hunting and in war among the ancients. H Shall he diminished, Heb., “ shall be made small ;” they shall be reduced to a very small number. We cannot indeed determine the precise historical event to which this refers ; but the whole connexion and circumstances seem to make it probable that it referred to the invasion by the Assyrian when he went up against Judah, or when he was on his way to Egypt. ANALYSIS OF CHAPTER XXII. 1-14. This chapter is made up of two prophecies : one comprising the first fourteen verses, and addressed to the city of Jerusalem ; and the other (vers. 15— 25) relating to the fall of Shebna, the prefect of the palace, and to the promotion of Eliakim in his place. They may have been delivered nearly at the same time, hut the subjects are distinct. The first (vers. 1 — 14) relates to Jerusalem. It has reference to some period when the city was besieged, and when universal consternation spr^^ad among the people. The prophet represents himself as in the city, and a» a u 2 442 ISAIAH. [b. c. 713. witness of the alarm. He (1) describes (vers. 1 — 3) the consternation that prevailed in the city at the approach of the enemy. The inhabitants flee to the tops of the houses, either to observe the enemy or to make a defence, and the city is fllled with distress, mingled with the tumultuous mirth of a portion who regard defence as hopeless, and who give themselves up to revelry and gluttony because they apprehended that they must at all events soon die. The prophet then (2) describes (vers. 4 — 8) his own grief at the impending calamity, and especially at the state of things within the city. He portrays the distress, describes those who cause it, and the people engaged in it; and says that the valleys around the city are filled with chariots, and that the horsemen of the enemy have come to the very gate. He then (3) describes the preparations which are made in the city for defence, vers. 9 — 11. The inhabitants of the city had endeavoured to repair the breaches of the walls; had even tom down their houses to furnish materials, and had endeavoured to secure the water with which the city was supplied from the enemy ; but they had not looked to God as they should have done for protection. The scope of the prophecy therefore is, to reprove them for not looking to God, and also for their revehy in the very midst of their calamities. The prophet then (4) describes the state of morals 'within the city, vers. 12 — 14. It was a time when they should have humbled themselves, and looked to God. He called them to lasting and to grief ; but they supposed that the city must be taken, and that they must die, and a large portion of the inhabitants, despairing of being able to make a successful defence, gave themselves up to riot and drunkenness. To reprove this was one design of the prophet ; and perhaps also to teach the general lesson, that men, in view of the certainty of death, should not madly and foolishly give themselves to sensual indulgence. There has been a difterence of opinion in regard to the event to which this prophecy refers. Most have supposed that it relates to the invasion by Sennacherib ; others have supposed that it relates to the destruction of the city by Hebuchadnezzar. Yitringa and Lowth suppose that the prophet had both events in view ; the former in vers. 1 — 5, and the latter in the remainder of the prophecy. But it is not probable that it has a twofold reference. It has the appearance of referring to a single calamity ; and this mode of inter- pretation should not be departed from without manifest necessity. The general aspect of the prophecy has reference, I think, to the invasion by Sennacherib. He came near the city ; the city was filled 'with alarm ; and Hezekiah prepared himself to make as firm a stand against him as possible, and put the city in the best possible state of defence. The description in vers. 9 — 11 agrees exactly with the account given of the defence which Hezekiah made against Sennacherib in 2 Chron. xxxii. 2, seq. ; and particu- larly in regard to the efibrt made to secure the fountains in the neighbom*- hood for the use of the city, and to prevent the Assyrians from obtaining them. In 2 Chron. xxxii. 2, seq.^ we are told that Hezekiah took measures to stop all the fountains of water without the city, and the brook “ that ran thi’ough the midst of the land,” in order that the Assyrians under Sennacherib should not find water; and that he repaired the walls, and built new towers of defence in the city, and placed guards upon them. These circumstances of coincidence between the history and the prophecy show conclusively that the reference is entirely to the invasion under Sennacherib. This occurred 710 years before Christ. 1. The burden. Note, ch. xiii. 1. ^ The valley, Septuagint, BSrr — • according to Yitringa and Rosenmiiller, denotes those that were of humble condition; and the passage means that honour would be conferred even on these by the virtues of Eliakim. From the vessels of cups. Literally, goblets or bowls. nto. The idea probably is simply that of vessels of small capacity^ whatever was the material of which they were composed ; and hence the reference here is to those of the family of Eliakim, who were of humble rank, or who were poor. 11 To all the vessels of flagons. instruments of viols.** Heb., Q'bi:. This word is often applied to instruments of music — the nebel^ viol, (see it described in notes, ch. v. 12 ; xiv. 11 ;) but it properly denotes a bottle made of skin for holding wine, and which, being made of the whole skin of a goat or sheep, indicated the vessels of large dimensions. Here it refers to the members of the family of Eliakim who were more wealthy and influential than those denoted by the small vessels. The glory of the whole family would depend on him. His virtues, wisdom, integrity, and valour in defending and saving the Hebrew commonwealth, would diffuse honour over the whole family connexion, and render the name illustrious. 25. In that day — shall the nail. Not Eliakim, but Shebna. Eliakim was to be fastened, ^. e. confirmed in office. But Shebna was to be removed. That is fastened in the sure place. Or, that was once fastened, or was supposed to be fastened — a phrase appropriate to an office which the incumbent supposed to be firm or secure. It here refers to Shebna. He was regarded as having a permanent hold on the office, and was making provisions for ending his days in it. *il Be removed. To a distant land, (vets. 17, 18,) or simply taken down. H And be cut down^ and fall. As a spike, pin, or peg would be taken away from the wall of a house. H And the burden that was upo7i it. 460 ISAIAH. [b. c. 713, All that it sustained — as the spikes in the wall of a house sustained the cups of gold, the raiment, or the armour that belonged to the family. Here it means all that was dependent on Shebna — the honour of his family, his emoluments, his hope of future fame, or of an honoured burial. All these would fail, as a matter of course, when he was removed from his office. This is one instance of the usual mode of the Divine administration. The errors of a man intrusted with office entail poverty, disgrace, and misery on all who are connected with him. Not only is his own name disgraced, but his sin diffuses itself, as it were, on all connected with him. It involves them in want, and shame, and tears ; and the design is to deter those in office from sin, by the fact that their crimes and errors will thus involve the innocent in calamity, and shed disgrace and woe on those whom they love. ANALYSIS OF CHAPTER XXIII. This prophecy respects Tyre, and extends only to the end of this chapter. It is made up of a succession of apostrophes directed either to Tyre itself, or to the nations with which it was accustomed to trade. The first part of the prophecy (vers. 1 — 13) is occupied with the account of the judicial sentence which God had passed upon Tyre. This is not done in a direct and formal manner, but by addresses to the various people with whom the Tyrians had commercial intercourse, and who would be particularly affected by its de- struction. Thus (ver. 1) the prophet calls on the ships of Tarshish to “howl’* because their advantageous commerce with Tyre must cease. This intelli- gence respecting the calamities that had come upon Tyre, he says, would be brought to them “from the land of Chittim,” ver. 1; that is, from the islands and coasts of the Mediterranean. In ver. 2 the calamity is described as coming directly on the island on which Tyre was built. In the subsequent verses, the prophet describes the sources of the wealth of Tyre, ver. 3 ; and declares that her great luxmy and splendour would be destroyed, vers. 5 — 12. In ver. 13 the prophet says that this would be done by the “ Chaldeans and this verse serves to fix the time of the fulfilment to the siege of Tyre by Nebuchadnezzar. In this all commentators probably (except Grotius, who supposes that it refers to Alexander the Great) are agreed. Indeed it seems to be past all doubt, that the events here referred to pertain to the siege of Tyre by Nebuchadnezzar. In the remainder of the prophecy, (ver. 14 to the end of the chapter,) the prophet declares the time during which this calamity would continue. He declares that it would be only for seventy years, ver. 14 ; and that after that Tyre would be restored to her former splendour, magnificence, and successful commerce, vers. 16, 17 ; and that then her wealth would be consecrated to the service of Jehovah, ver. 18. The design of the prophecy is, therefore, to foretell the calamities that tvould come upon a rich, proud, and luxurious city ; and thus to show that God was Governor and Ruler over the nations of the earth. Tyre became distinguished for pride, luxury, and consequent dissipation ; and the destruc- tion that was to come upon it was to be a demonstration that wicked nations and cities would iucur the displeasure of God, and would be destroyed. Tyre, the subject of the prophecies particularly of Isaiah and Ezekiel, who both predicted its overthrow, (Isa. xxih. ; Ezek. xxvi. — xxix.,) was a cele- brated city of Phoenicia, and is usually mentioned in connexion with Sidon, Matt. xi. 21, 22 ; Luke x. 13, 14 ; Matt. xv. 21 ; Mark iii. 8 ; vii. 24, 31. It was on the coast of the Mediterranean about 33° 20' north latitude, and was about twenty miles south of Sidon . It was one of the cities allotted to the tribe of Asher, (Josh. xix. 29,) but it is probable that the ancient inhabitants were never driven out by the Israelites. It seems to have been occupied by CHAPTER XXIII. 461 B. c. 713.] the Canaanites, and is always mentioned as inhabited by a distinct people from the Jews, 2 Sam. xxiv. 7 ; 1 Kings vii, 13, 14 ; ix. 12 ; Ezra iii. 7 ; Neh. xiii. 16 ; Psa. Ixxxiii. 7 ; Ixxxvii. 4, It was probably built by a colony from Sidon, since Isaiah (xxiii. 12) calls it the “daughter of Zidon,” and it is said (ver. 2) to have been replenished by Sidon. That Sidon was the most ancient city there can be no doubt. Sidon was the eldest son of Canaan, Gen. X. 15 ; and the city of Sidon is mentioned by the patriarch Jacob, Gen. xlix. 13 ; and in the time of Joshua it is called “ Great Sidon,” Josh. xi. 8. Strabo afldrms that, after Sidon^ Tyre was the most celebrated city of the Phoenicians. Justin, 1. xviii. ch. 1, § 5, expressly declares that the Sido- nians, being besieged by the king of Ascalon, went in ships and built Tyre. But though Tyre was the “ daughter” of Sidon, yet it soon rivalled it in im- portance and in commercial enterprise. Among the ancient writers, T 3 rre is mentioned as Palae-Tyrus, {TiaXalrupoSi') or ancient Tyre, and as Insular Tyre. The former was built on the coast, and was doubtless built first, though there is evidence that the latter was early used as a place for anchorage, or a harbour. In Old Tyre, or Tyre on the coast, undoubtedly also the most magnificent edifices would be built, and the principal business would there be at first transacted. Probably Insular Tyre was built either because it furnished a better harbour, or because, being inaccessible to an invading army, it was more secure. Insular Tyre, as the name imports, was built on an island, or a rocJc, about three quarters of a mile from the coast, or from Old Tyre. Probably the passage from one to the other w^as formerly by a ferry, or in boats only, until Alexander the Great, in his siege of the city, built a mole from the ruins of the old city to the new. This mole or embankment was not less than 200 feet in breadth, and constituted a permanent connexion between Tyre and the main land. Insular Tyre was remarkably safe from the danger of invasion. It com- manded the sea, and of course had nothing to dread from that quarter ; and the only mode in wliich it could become accessible to Alexander was to build this gigantic causeway from the main land. Tyre was distinguished for its enterprise, its commercial importance, its luxury, and its magnificence. Eew, perhaps none, of the cities of antiquity were more favourably situated for commerce. It was the natural seaport of Palestine and Syria, and it was favourably situated for commerce with all the cities and states bordering on the Mediterranean, and indeed with all the known world. The luxuries of the East passed toough Tyre, (see Ezek. xxvii., where there is an extended description of the various nations that trafiicked with and enriched it ;) and the productions of distant climes from the West were introduced to the East through this seaport. It rose there- fore to great opulence, and to consequent luxury and sin. It was also a place of great strength. Old Tyre was defended by a wall, which was regarded as impregnable, and which is said to have resisted the attacks of Nebuchadnezzar for thirteen years. New or Insular Tyre was inaccessible, until Alexander constructed the immense mole by which he connected it with the main land ; and as they had the command of the sea, the city was regarded as unapproachable. Alexander could not have taken it had he not possessed resources, and patience, and power which perhaps no other ancient conqueror possessed, and had he not engaged in an enterprise which perhaps all others would have regarded as impracticable and hopeless. Josephus, indeed, states that Shalmaneser, king of Assyria, made war against the Tyrians with a fieet of sixty ships, manned by 800 rowers. The Tyrians had but twelve ships, yet they obtained the victory, and dispersed the Assyrian fleet, taking 500 prisoners. Shalmaneser then besieged the city for five ^;ears, but was unable to take it. This was in the time of Hezekiah, A. M. 3287, or about 717 years before Christ. Nebuchadnezzar took the city after a siege of thirteen years, during the time of the Jewish captivity, about 573 years before Christ. This was in accordance with the prophecy in this chapter, (see note, ver. 13,) and accord- ing to the predictions also of Ezekiel. The desolation was entire. The city 462 ISAIAH. [b. c. 713. CHAPTER XXIII. ^HE burden of Tyre.’’ Howl, ye ships of Tarsbisb ; for it ' Jer. 25. 22 ; 47. 4 ; Ezek. 26. 28 ; Amos 9. 10 ; Zech. 9- 2---4. is laid waste, so that there is no house, no entering in : from the land of Chittim^it is revealed to them. s ver. 12 ; Jer. 2. 10. Vision XXI. — Ch. xxiii. Ti/re, 1 The Burden op Tyre. Howl, 0 ye ships of Tarshish ! Eor it is laid waste ; Eor there is no house, no port of entry : From the land of Chittim the tidings is brought unto them. was destroyed, and the inhabitants driven into foreign lands. See notes on vers. 7, 12. The city lay desolate for seventy years, (see notes on vers. 15, 17,) and Old Tyre was in ruins in the time of the invasion of Alexander the Great. A new city had risen, however, on the island, called New Tyre, and this city was taken by Alexander, after a siege of eight months. Near the shore the water is said to have been shallow, but 'near the new city it was three fathoms or nmeteen feet in depth. The city of Tyre was taken by Alexander 332 years before Christ, and 241 years after its destruction by Nebuchadnezzar, and consequently about 170 years after it had been rebuilt. It was not, however, entirely destroyed by Alexander, and became an object of contention to his successors. It was successively invested by Antigonas and Ptolemy, and fell into the hands of the latter. In the apostolic age it seems to have regained somewhat of its ancient splendour. There were some Christians here. Acts xxi. 3, 4. At present it belongs to Syria. It was often an object of contention during the crusades, and was distinguished as the -irst archbishopric under the Patriarchate of Jerusalem. It gradually sunk into decay, lost its importance, and became a place of utter ruin. Volney noticed there in 1784, the choh of the ancient church, the remains of the walls of the city 'which can still be traced, and some columns of red granite, a species unknown in Syria. In the time when it was visited by Yolney and Maundrell, it was a miserable village, where the inhabitants subsisted chiefly by fishing. Its exports consist only of a few sacks of corn and cotton ; and the only merchant of which it could boast, in the time when Volney was there, was a solitary Greek, who could hardly gain a livelihood. At present, Tyre, or, as it is called, Sur, is nothing more than a market town, a small seaport, hardly deserving the name of a city. Its chief export is the tobacco raised on the neighbouring bills ; with some cotton, and also char- ^pal and wood from the more distant mountains. The houses are for the most part mere hovels, very few being more than one story high, with flat roofs. The streets are narrow lanes, crooked and filthy. Yet the many scattered palm-trees throw over the place an Oriental charm; and the numerous Pride of India trees interspersed among the houses and gardens, with their beautiful foliage, give it a pleasing aspect. It has a population of less than three thousand souls. In 1837 an earthquake was felt here to a very considerable extent. A large part of the eastern wall was thi'own down, and the southern wall was greatly shattered, and several houses were destroyed. See Eobinson’s Biblical Eesearches, vol. iii. p. 400. See Eob. Calmet ; Edin. Ency. ; NeAvton on the Prophecies, xi. ; Keith on the Prophecies; and the Travels of Volney and Maundrell. On the ancient commercial importance of Tyttj, and its present situation, and the ccmse of its decline, the reader may consult ai’ticle in the American Biblical Eepository for October, 1840. 1. The burden of Tyre. Note, ch. xiii. 1. IT Hoiol. This is a highly poetic description of the destruction that was coming on Tyre. The ships of Tarshish traded there ; and the prophet no'w addresses CHAPTEE XXni. 463 B; c. 713.] the ships, and calls upon them to lament because the commerce by 'which they had been enriched was to be destroyed, and they were to be thrown out of employ. IT Ye ships of Tarshish. See note, ch. ii. 16. The Tarshish here referred to was doubtless a city or country in Spain, {Taprriaffhs^ Tartessus,) and was the most celebrated empo- rium to which the Phoenicians traded. It is mentioned by Diod. Sic, V. 35 — 38 ; Strab. iii. 148 ; Pliny, His. Hat. hi. 3. According to Jer. X. 9, it exported silver ; according to Ezek. xxvii. 12, 25, it ex- ported silver, iron, tin, and lead to the Tyrian market. In this chapter, vers. 1, 6, 10, it is represented as an important Phoenician or Tyrian colony. All the circumstances agree with the supposition that Tar- tessus in Spain is the place he?'e referred to. The name Tartessus (TapTTjacrbs) is derived from the Hebrew by a change simply in the pronunciation. See Bochart, (Georg. Sacra, lib. iii. c. 7 ;) and J. D. Michaelis, (Spicileg. Georg. Heb. p. i. pp. 82 — 103.) IT For it is laid waste. Tyre is laid waste ; that is, in vision it was made to pass before the mind of the prophet as laid waste, or as it loould be. Notes, ch. i. 1. *TI So that there is no house. It would be completely destroyed. This was the case with Old Tyre after the conquest by Nebuchadnezzar, and it remained so. See the analysis of the chap- ter. ^ No entering in. No harbour ; no port where the ships could remain, and with which they could continue to trade. Tyre was once better situated for commerce, and had greater natural ad- vantages than any port in the Mediterranean. Those advantages have, however, to a great extent passed away, and natural causes com- bine to confirm the truth of the Divine predictions that it should cease to be a place of commerce. The merchandise of India, which •was once conveyed overland through Babylon and Palmyra, and which found its natural outlet at Tyre, is now carried around the Cape of Good Hope, and will never again be restored to its old chan- nel. Besides, Tyre itself, which once had so fine a harbour, has ceased to be a safe haven for large vessel^. Eobinson (George) says of its harbour in 1830, “ It is a small circular basin, now quite filled up with sand and broken columns, leaving scarcely space enough for small boats to enter. The few fishing-boats that belong to the place are sheltered by some rocks at the westward of the island.” — Travels in Syria and Palestine, vol. i. p. 269. Shaw, who visited Tyre in 1738, says of the harbour, “ I visited several creeks and inlets, in order to discover what provision there might have been formerly made for the security of their vessels. Yet, notwithstanding that Tyre was the chief maritime power of this country, I could not dis- cover the least token of either cothon or harbour that could have been of extraordinary capacity. The coasting ships, indeed, still find a tolerably good shelter from the northern winds, under the southern shore, but are obliged immediately to return when the winds change to the west or south ; so that there must have been some better station than this for their security and reception. In the N.N.E. part like- wise of the city, we see the traces of a safe and commodious basin, lying w'ithin the walls ; but which, at the same time, is very small, scarce forty yards in diameter. Yet even this port, small as it is at present, is, notwithstanding, so choked up with sand and rubbish, that the boats of those poor fishermen who now and then visit this renowned emporium, can, with great difficulty, only be admitted.” — Travels, pp. 330, 331, Ed. fol. Oxf. 1738. Dr. Eobinson says of the port of Tyre, “ The inner port or basin on the north was formerly 464 ISAIAH. [b.c, 713, 2 Be * still, ye inliabitaiits of 1 chants of Zidon, that pass oyer the isle ; thou whom the mer- I the sea, have replenished. 1 silent. 2 Be silent, 0 ye inhabitants of the island, The merchants of Zidon, that pass over the sea, did fill thee ; enclosed with a wall running from the north end of the island in a curve towards the main land. Various pieces and fragments of this wall yet remain, suflacient to mark its course ; but the port itself is continually filling up more and more with sand, and now- a- days boats only can enter it. Indeed, our host informed us, that even within his own recollection the water covered the open place before his own house, which at present is ten or twelve rods from the sea, and is surrounded with buildings ; while older men remember that vessels formerly anchored where the shore now is.” — Bibli. Research, iii. 397. H From the land of Chittim. This means, probably, from the islands and coasts of the Mediterranean. In regard to the mean- ing of the word Chittim^ the following is the note of Gesenius on this verse : “ Among the three different opinions of ancient and modern interpreters, according to which they sought for the land of Chittim in Italy, Macedonia, and Cyprus, I decidedly prefer the latter, which is also the opinion of Josephus, (Ant. i. 6, § 1.) According to this, Chittim is the island Cyprus, so called from the Phoenician colony KtViov, Citium, in the southern part of the island ; but still in such a sense that this name Chittim was, at a later period, employed also in a wider sense to designate other islands and countries adjacent to the coasts of the Mediterranean, as e.g, Macedonia, Dan. xi. 30 ; 1 Mac. i. 1 ; viii. 5. This is also mentioned by Josephus. That Kiriov (Citium) was sometimes used for the whole island of Cyprus, and also in a wider sense for other islands, is expressly asserted by Epiphanius, who himself lived in Cyprus, as a w^ell-known fact, ( Adv. Hseres. xxx. 25 ;.) where he says, ‘ It is manifest to all that the island of Cyprus is called Klrfov, (Citium,) for the Cyprians and Rhodians ('Po'Stot) are called Kitians^ (Klrioi.) It could also be used of the Macedonians, because they were descended from the Cyprians and Rhodians. That most of the cities of Cyprus were Phoenician colonies is expressly affirmed by Diodorus, (ii. p. 114 ; comp. Herod, vii. 90 ;) and the proximity of the island to Phoenicia, together with its abundant supply of productions, especially such as were essential in ship-building, would lead us to expect nothing else. One of the few passages of the Bible which give a more definite hint in regard to Chittim is Ezek. xxvii. 6, which agrees very well with Cyprus : ‘ Of the oaks of Bashan do they make them oars ; thy ships’ benches do they make of ivory, encased with cedar from the isles of Chittim.’ The sense of this passage is, that the fleets coming from Tarshish (Tartessus) to Tyre would, on their way, learn from the inhabitants of Cyprus the news of the downfall of Tyre.” IT It is revealed to them. If we understand Chittim to denote the islands and coasts of the Mediterranean, it means that the navigators in the ships of Tarshish would learn the intelligence of the destruction of Tyre from those coasts or islands where they might stop on their w^ay. Tyre was of so much commercial importance, that the news of its fall would spread into all the islands of the Mediterranean. 2. Be still. This is the description of a city which is destroyed, v/here the din of commerce and the sound of revelry are no longer heard. CHAPTER XXIII. 465 1 ! B. C. 713.] 3 And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. 4 Be thou ashamed, 0 Zidon; for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth chil- dren, neither do I nourish up young men, nor bring up virgins. 3 The seed of Sihor by her -wide waters ; The harvest of the river was her revenue ; — She was the mart of the nations. 4 Be thou ashamed, 0 Zidon, for the sea hath spoken. Even the strong fortress of the sea, saying, “I do not travail nor bring forth children, ^‘Nor nourish youth, nor bring up virgins.” It is an address of the prophet to Tyre, indicating that it would be soon still, and destroyed. ^ Ye inhabitants of the isle. Of Tyre. The •\vord isle ('^) is sometimes used to denote a eoast or maritime region, (see note, ch. xx. 6 ;) but there seems no reason to doubt that here it means the island on which New Tyre was erected. This may have been occupied even before Old Tyre was destroyed by Nebuchadnezzar, though the main city was on the coast. ^ Thou whom the merchants of Zidon. Tyre was a colony from Sidon ; and the merchants of Sidon ■would trade to Tyre as well as to Sidon. IT Have replenished. Heb., “have filled,” ^. e. with merchandise, and with wealth. Thus, in Ezek. xxvii. 8, Tyre is represented as having derived its seamen from Sidon : “ The inhabitants of Sidon and of Arvad were thy mariners.” And in Ezek. xxvii. 9 — 23, Tyre is represented as having been filled with ship -builders, merchants, mariners, soldiers, etc., from Gebal, Persia, Lud, Phut, Tarshish, Javan, Tubal, Meshech, Dedan, Syria, Damascus, Arabia, etc. 3. And by great waters. That is, by the abundant waters. Dr the overflowing of the Nile. Tyre was the mart to which the superabun- dant productions of Egypt were borne. See Ezek. xxvii. IT The seed ofSihor. There can be no doubt that by Sihor here is meant the river Nile in Egypt. See Jer. ii. 18 ; 1 Chron. xiii. 5 ; Josh. xiii. 3. The word ‘irnii Shlhhor is derived from ShAhhdr, to be black, (Job xxx. 30,) and is given to the Nile from its colour when it brings down the slime or mud by which Egypt is rendered so fertile. The Greeks gave to the river the name MeAas, blach^ and the Latins call it Melo. — Serv. ad. Virg. Geor. iv. 291. It was called Siris by the Ethiopians; per- haps the same as feihor. The upper branches of the Nile in Abyssinia all receive their names from the eolour of the water, and are called the White River, the Blue River, etc. IT The harvest of the river. The productions caused by the overflowing of the river. Egypt was cele- brated for producing grain, and Rome and Greece derived no small part of their supplies from that fertile country. It is also evident that the inhabitants of Palestine were early accustomed to go to Egypt in time of scarcity for supplies of grain. See Gen. xxxvii. 25, 28, and the history of Joseph, Gen. xli., xiii., xliii. That the Tyrians traded with Egypt is also well known. Herodotus (ii. 112) mentions one entire quarter of the city of Memphis that was inhabited by the Tyrians. IT Is her revenue. Her resources are brought from thence. IT She is a mart of nations. How true this was, see Ezek. xxvii. No place was more favourably situated for commerce ; and she had engrossed the trade nearly of all the world. 4. Be thou ashamed^ 0 Zidon. Tvre was a colony of Sidon. Sidon X 2 . 466 ISAIAH. [b. c. 713. 5 As at the report ^ concerning Egypt; so shall they he sorely t ch. 19. lO. pained at the report of Tyre. 6 Pass ye oyer to Tarshish ; howl; ye inhabitants of the isle. 5 When the news shall reach Egypt, They shall be in pangs at the report concerning Tyre. 6 Pass ye oyer to Tarshish ; Howl, 0 ye inhabitants of the isle. is here addressed as the mother of Tyre, and is called on to lament over her daughter that was destroyed. In ver. T2, Tyre is called the “ daughter of Sidon and such appellations were commonly given to cities. See note, ch. i. 8. Sidon is here represented as ashamed or grieved — as a mother who is bereft of all her children. *11 The sea hath spoken. New Tyre was on a rock at some distance from the land, and seemed to rise out of the sea somewhat as Yenice does. It is described here as a production of the sea, and the sea is represented as speaking by her. ^ Even the strength of the sea. The fortress, or strong place, , of the sea. Tyre, on a rock, might be regarded as the strong place, or the defence of the Mediterranean. Thus Zechariah (ix. 3) says of it, “And Tyrus did build herself a stronghold ” — ‘lisn. IT Saying^ 1 travail not. The expressions which follow are to be regarded as the language of Tyre — the founder of colonies and cities. The sense is, “ My wealth and resources are gone. My commerce is annihilated. I cease to plant cities and colonies, and to nurse and foster them, as I once did, by my trade.’’ The idea of the whole verse is, that the city which had been the mistress of the commercial world, and distin- guished for founding other cities and colonies, was about to lose her importance, and to cease to extend her colonies and her influence over other countries. Over this fact, Sidon, the mother and founder of Tyre herself, would be humbled and grieved that her daughter, so proud, so rich, and so magniflcent, was brought so low. 5. As at the report concerning Egypt, According to our translation, this verse would seem to mean that the Sidonians and other nations had been pained or grieved at the report of the calamities that had come u^Don Egypt, and that they would be similarly affected at the report concerning Tyre. In accordance with this, some (as Jarchi) have understood it of the plagues of Egypt, and suppose that the pro- phet means to say, that as the nations were astonished at that, so they would be at the report of the calamities that would come upon Tjue. Others refer it to the calamities that would come upon Egypt referred to in ch. xix., and suppose that the prophet means to say, that as the nations would be amazed at the report of these calamities, so they would be at the report of the overthrow of Tyre. So Yitringa. But the sense of the Hebrew may be expressed thus : “ As the report or tidings of the destruction of Tyre shall reach Egypt, they shall be pained at the tidings respecting Tyre.” So Lowth, Noyes, Hosen- miiller, Grotius, Calvin. They would be grieved, either (1) because the destruction of Tyre would injure the commerce of Egypt; or (2) because the Egyptians might fear that the army of Nebuchadnezzar •would come upon them, and that they would share the fate of Tyre. ^ Sorely pained. The Avord here used (^Vir) is commonly applied to the severe pain of parturition. 6. Fass ye over. That is, ye inhabitants of Tyre. This is an address B. c. 713.] CHAPTER XXIII. 467 7 Is tliis your joyous city, 1 days? her own feet shall carry whose antiquity is of ancient her ^afar off to sojoiu'n. 1 from afar off. 7 Is this your joyous city, Whose antiquity is from earliest days ? Her feet shall carry her afar to sojourn. to Tyre, in view of her approaching destruction ; and is designed to signify that when the city was destroyed, its inhabitants would flee to its colonies, and seek refuge and safety there. As Tarshish was one of its principal colonies, and as the ships employed by Tyre would naturally sail to Tarshish, the inhabitants are represented as fleeing there on the attack of Nebuchadnezzar. That the inhabitants of Tyre did flee in this manner is expressly asserted by Jerome upon the authority of Assyrian histories which are now lost. “We have read,’* says he, “ in the histories of the Assyrians, that when the Tyrians were besieged, after they saw no hope of escaping, they went on board their ships, and fled to Carthage, or to some islands of the Ionian and .^gean Sea.’" — Jerome in loco. And again (on Ezek. xxix.) he says, “ When the Tyrians saw that the works for carrying on the siege were per- fected, and the foundations of the walls were shaken by the battering rams, whatever precious things in gold, silver, clothes, and various kinds of furniture the nobility had, they put them on board their ships, and carried to the islands. So that the city being taken, Nebu- chadnezzar found nothing worthy of his labour.” Diodorus (xvii. 41) relates the same thing of the Tyrians during the siege of Alexander the Great, where he says that they took their wives and children to Carthage. ^ Howl. Deep grief among the Orientals was usually expressed by a loud, long, and most dismal hotel or shriek. Note, ch. XV. 2. ^ Ye inhahitants of the isle. Of Tyre. The word isle^ how- ever, may be taken as in ch. xx. 6, (see note in that place,) in the sense of coast or maritime country in general, and possibly may be in- tended to denote Old Tyre, or the coast of Phoenicia in general, though most naturally it applies to the city built on the island. 7. Is this your joyous city. Is this the city that was just now so full of happiness, of reveliy, of business, of gaiety, of rejoicing? See note, ch. xxii. 2. IT Whose antiquity is of ancient days. Strabo (lib. xvi. p. 756) says, “ After Sidon, Tyre, a splendid and most ancient city, is to be compared in greatness, beauty, and antiquity with Sidon.” Curtins (Hist. Alexan. lib. iv. c. iv.) says, “The city was taken, distinguished both by its antiquity and its great variety of fortune.” Arrian (lib. ii. cap. xvi.) says, that “the Temple of Hercules at Tyre was the most ancient of those which the memory of men have pre- served.” And Herodotus (ii. 44) says, that in a conversation which he had with the priest of that temple, he informed him that it had then existed for 2300 years. Josephus indeed says, (Ant. b. viii. ch. iii. § 1,) that Tyre was built but 240 years before the temple was built by Solomon — but this was probably a mistake. Justin (xviii. 3) says that Tyre was founded in the year of the destruction of Troy. Its very high antiquity cannot be doubted. *11 Her own feet shall carry her afar off. Grotius supposes that hj feet here the “feet of ships” axe intended — that is, their sails and oars. But the expression is de- signed evidently to stand in contrast with ver. 6, and to denote that a part of the inhabitants would go by land into captivity. Probably many of them were taken prisoners by Nebuchadnezzar ; and perhaps 468 ISAIAH. [b. c. 713. 8 Wlio hatli taken this counsel against Tyre, tlie crowning city^ whose merchants are princes, whose traffickers are the ho- nourable of the earth % 9 The Lord of hosts hath purposed it, to ^ stain the pride of all glory, and to bring “ into contempt all the honourable of the earth ? 1 pollute. u 1 Cor. 1. £8, 29. 8 Who hath purposed this against Tyre, the dispenser of cro^vns, Whose merchants are princes, Whose traders the nobles of the earth ? 9 Jehovah of hosts hath purposed it. To staiu the pride of all glory. To make contemptible all the nobles of the earth. many of them, when the city was besieged, found opportunity to escape and flee by land to a distant place of safety. 8. Who hath taken this counsel. To whom is this to be traced? Is this the work of man, or is it the plan of God ? — questions which would naturally arise at the contemplation of the ruin of a city so ancient and so magnificent. The object of this question is to trace it all to God ; and this perhaps indicates the scope of the prophecy — to show that God reigns, and does all his pleasure over cities and kingdoms. H The crowning city. The distributer of crowns ; or the city from which dependent towns, provinces, and kingdoms had arisen. Many colonies and cities had been founded by Tyre. Tartessus in Spain, Citium’ in Cyprus, Carthage in Africa, and probably many other places were Phoenician colonies, and derived their origin from Tyre, and were still its tributaries and dependents. Comp. Ezek. xxvii. 33. ^ Whose merchants are princes. Princes trade with thee, and thus acknowledge their dependence on thee. Or, thy merchants are splendid, gorgeous, and magnificent like princes. The former, however, is probably the meaning. *H Whose traffickers. Canaanites. As the ancient inhabitants of Canaan were traffickers or merchants^ the word came to denote merchants in general. See Job xli. 6 ; Hos. xii. 7 ; Zeph. i. 11 ; Ezek. xvii. 4. So the word Chaldean came to mean astrologers y because they were celebrated for astrology. 9. The Loud of hosts hath purposed it. Note, ch. i. 9. It is not by human counsel that it has been done. AVhoever is the instrument, yet the overthrow of wicked, proud, and vicious cities and nations is to be traced to the God who rules in the empires and kingdoms of the earth. See notes, ch. x. 5 — 7. H To stain the pride of all glory. Marg., pollute. The Hebrew word bVn means properly to bore, or pierce through; to open, make common, (Lev. xix. 29;) then to profime, defile, pollute, as e. g. the sanctuary, (Lev. xix. 8 ; xxi. 9,) the Sab- bath, (Exod. xxxi. 14,) the name of God, (Lev. xviii. 21; xix. 12.) Here it means that the destruction of Tyre would show that God could easily level it all with the dust. The destruction of Tyre would show this in reference to all human glory, because (1) it was one of the most ancient cities ; (2) it was one of the most magnificent ; (3) it was one of the most strong, secure, and inaccessible ; (4) it was the one of most commercial importance, most distinguished in the view of nations ; and (5) its example would be the most striking and impressive. God often selects the most distinguished and important cities and men to make them examples to others, and to show the ease with which he can bring all down to the earth. IT To bring into contempty etc. To CHAPTER XXIII. 469 B. c. 713.] 10 Pass tlirougli tliy land as a riyer, 0 daughter of Tarsliish : there is no more ^ strength. 1 girdle. 11 He stretched out his hand oyer the sea ; he shook the king- doms : the Loud hath giyen a 10 Pass through thy land as a riyer, 0 daughter of Tarshish ; The barrier is no more. 11 His hand is stretched out over the sea, He shook the kingdoms. bring their plans and purposes into contempt, and to show how unim- portant and how foolish are their schemes in the sight of a holy God. 10. Pass through thy land as a river. This verse has been very variously understood. Yitringa supposes that it means that all that held the city together — its fortifications, walls, etc. — would be laid waste ; and that as a river flows on without obstruction, so the inhabitants would be scattered far and near. Everything, says he, would be levelled, and the field would not be distinguishable from the city. Grotius thus renders it: “Pass to some one of thy colonies; as a river flows from the fountain to the sea, so do you go to the ocean.” Lowth understands it also as relating to the time of the destruction of Tyre, and to the escape which the inhabitants would then make : ‘‘ Overflow thy land like a river, “ 0 daughter of Tarshish; the mound [that kept in thy waters] is no more.” The LXX. render it, “ Cultivate (’Epyafou) thy land, for the ships shall no more come from Kapxv^^J^os — Carthage.” Probably the true meaning is that which refers it to the time of the siege, and to the fact that the inhabitants would seek other places when their defence was destroyed. That is, “ Pass through thy territories.^ thy dependent cities, states, colonies, and seek a refuge there ; or wander there like a flowing stream.” ^ As a river. Perhaps the allusion is to the Nile, as the word is usually given to the Nile ; or it may be to any river that flows on with a mighty current when all obstructions are removed. The idea is, that as waters flow on when the barriers are removed, so the inhabitants of Tyre would pour forth from their city. The idea is not so much that of rapidity.^ as it is they should go like a stream that has no dykes, barriers, or obstacles now to confine its flowing waters. *if O daughter of Tarshish. Tyre ; so called either because it was in some degree sustained and supplied by the commerce of Tarshish ; or because its inhabitants would become the inhabitants of Tarshish, and it is so called by anticipation. The Yulgate renders this, filia maris, daughter of the sea. Junius supposes that the prophet addresses those who were then in the city who were aatives of Tarshish, and exhorts them to flee for safety to their own city. H There is no more strength. Margin, girdle. The word rnn means properly a girdle^ Job xii. 31. It is applied to that which hinds or secures the body ; and may be applied here perhaps to that which secured or hound the city of Tyre ; that is, its fortifications, its walls, its defences. They would all be levelled ; and, nothing v/ould secure the inhabitants, as they would flow forth as waters that are pent up do, when every barrier is removed. 11. He stretched out his hand. That is, Jehovah. See ver. 9. To stretch out the hand is indicative of punishment, (see note, ch. v. 470 ISAIAH. \b. 3 . 713 . commandment * against^ the mer- chant city, to destroy the ^strong holds thereof. 12 And he said; Thou shalt 1 or, concerning a merchantman. S Canaan. 3 or, strengths. no ' more rejoice, 0 thou op- pressed yirgin, daughter of Zi- don; arise, pass oyer to Chittim 52^ there also shalt thou haye no rest. X Rev. 18. 22. jj ver. 1. Jehovah gave command concerning Canaan To destroy her strong holds. 12 And he said, Thou shalt no more exult, Thou dishonoured virgin, daughter of Zidon ; ‘‘Arise, pass over to Chittim, “Even there shalt thou have no rest.’* 25 ; ix. 12;) and means that God had resolved to inflict exemplary punishment on Tyre and its dependent colonies. H Over the sea. That is, over the sea-coast of Phoenicia ; or over the cities that were built on the coast. This alludes to the fact that Nebuchadnezzar would lay siege to these cities, and would ravage the maritime coast of Phoenicia. It is not improliable also, that, having taken Tyre, he would extend his conquests to Citium on the island of Cyprus, and destroy as many of the dependent cities of Tyre as possible. H The Lord hath given a commandment. The control here asserted over Nebuchadnezzar is similar to that which he asserted over the Assyrian Sennacherib. See note, ch. x. 5. ^ Against the merchant city. Heb., “ Against Canaan” — The word “ Canaan** may here be used as in ver. 8, to denote a place given to merchandise or traffic, since this was the principal employment of the inhabitants of this region ; but it is rather to be taken in its obvious and usual sense in the Scriptures, as denoting the land of Canaan, and as denoting that Nebuchadnezzar would be sent against that, and especially the maritime parts of it, to lay it waste. *I[ To destroy the strong holds thereof. That is, the strong holds of Canaan ; as Tyre, Sidon, Accho, etc. Tyre, especially, was strongly fortified, and was able long to resist the arms of the Chaldeans. 12. And he said. God said, ver. 9. Thou shalt no more rejoice. The sense is, that Tyre was soon to be destroyed. It does not mean that it should never afterwards exult or rejoice, for the prophet says, (ver. 17,) that after its destruction it would be restored, and again "be filled with exultation and joy. O thou oppressed virgin. Lowth renders this, “ O thou defiowered virgin,” expressing the sense of the w'ord Daughter of Zidon. Yer. 4. Pass over to Chittim. Note, ver. 1. The idea is, that under the siege, the inhabitants of Tyre w'ould seek refuge in her colonies, and the cities that were dependent on her. ^ There also shalt thou have no rest. It is not improbable that Nebuchadnezzar would carry his arms to Cyprus — on which the city of Citium was — where tlie Tyrians would take refuge first. Megasthenes, who lived about 300 years before Christ, says of Nebuchadnezzar that he subdued a great part of Africa and Spain, and that he carried his arms so far as the Pillars of Hercules. See Newton on the Prophecies, xi. § 11. But whether this refers to the oppressions which Nebuchadnezzar would bring on them or not, it is certain that the colonies that sprung from Phoenicia were exposed to constant wars after this. Carthage was a colony of CHAPTER XXIII. 471 B. c. 713.1 13 Beliold tlie land of tlie Chaldeans : this people was not, till the Assyrian founded it for them “ that dwell in the wilder- 3 Psa. 72. 9. ness: they set up the towers thereof, they raised up the pa- laces thereof 3 and he brought it to ruin. 13 Lo ! the land of the Chaldeans ! This people was not ; The Assyrian founded it for the inhabitants of the desert. They raised the watch-towers, They set up its palaces ; This people hath reduced her to a ruin. Tyre, and it is well known that this city was engaged in hostility with the Romans until it was utterly destroyed. Indeed all the de- pendent colonies of ancient Tyre became interested and involved in the agitations and commotions which were connected with the con- quests of the Roman empire. 13. Behold the land of the Chaldeans. This is a very important verse, as it expresses the source -whence these calamities were coming upon Tyre; and as it states some historical facts of great interest respecting the rise of Babylon. In the previous verses the prophet had foretold the certain destruction of Tyre, and had said that who- ever was the agent, it was to be traced to the overruling providence of God. He here states distinctly that the agent in accomplishing all this would be the Chaldeans — a statement which fixes the time to the siege of Nebuchadnezzar, and proves that it does not refer to the con- quest by Alexander the Great. A part of this verse should be read as a parenthesis ; and its general sense has been well expressed by Lowth, -who has followed Yitringa : Behold the land of the Chaldeans ; This people was of no account ; — (The Assyrian founded it for the inhabitants of the desert ; They raised the watch-towers, they set up the palaces thereof;) This people hath reduced her to a ruin.’’ ^ Behold. Indicating that what he w^as about to say 'was something unusual, remarkable, and not to be expected in the ordinary course of events. That which was so remarkable was the fact that a people formerly so little known -would rise to such power as to be able to overturn the ancient and mighty city of Tyre. IT The land of the Chaldeans, Nebuchadnezzar was the king of Chaldea, or Babylonia, The names Babylon and Chaldea are often interchanged as denoting the same kingdom and people. See ch. xlviii. 14, 20 ; Jer. 1. 1 ; li. 24 ; Ezek. xii. 13. The sense is, “lo ! the power of Chaldea shall be employed in yoiu* overthrow.” This peojjle. The people of Baby- lonia or Chaldea. ^ Was not. Was not known; had no govern- ment or power ; was a rude, nomadic, barbarous, feeble, and illiterate people. The same phrase occurs in Dent, xxxii. 21, where it also means a people unknown, rude, barbarous, wandering. That this was formerly the character of the Chaldeans is apparent from Job i. 17, where they are described as a nomadic race, having no established place of abode, and living by plunder. H Till the Assyrian. Babylon was probably founded by Nimrod, (see notes on ch. xiii.,) but it was long before it rose to splendour. Belus or Bel, the Assyrian, is said to have reigned at Babylon a. m. 2682, or 1322 b. c., in the time of 472 ISAIAH. [b, c. 713. 14 Howl, ye sMps of TarsLisli : for your strength is laid waste. 15 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, accord- ing to the days of one king: after the end of seventy years ^ shall Tyre sing as an harlot. 1 it shall be unto Tyre as the song of. 14 Howl, 0 ye ships of Tarshish ! For your strong hold is destroyed. 15 And it shall come to pass in that day, That Tyre shall be forgotten seventy years, According to the days of one dynasty : At the end of seventy years It shall be to Tyre as the song of an harlot. Shamgar, judge of Israel. He was succeeded by Ninus and Semiramis, who gave the principal celebrity and splendour to the city and king- dom, and who may be said to have been its founders. They are probably referred to here. IT Founded it. Semiramis reclaimed it from the waste of waters ; built dykes to confine the Euphrates in the proper channel ; and made it the capital of the kingdom. This is the account given by Herodotus, Hist. b. i : “ She (Semiramis) built mounds worthy of admiration, where before the river was accustomed to spread like a sea through the whole plain.’* ^ For them that dwell in the wilderness. Heb., for the tziim. This word, from or a waste or desert, denotes properly the inha- bitants of the desert or waste places, and is applied (1) to men, Psa. Ixxii. 9 ; Ixxiv. 14 ; and (2) to animals, Isa. xiii. 21 ; notes, xxxiv. 14. Here it denotes, I suppose, those who had been formerly in- habitants of the deserts around Babylon — the wandering, rude, un- cultivated, and predatory people, such as the Chaldeans were, (Job i. 17 ;) and means that the Assyrian who founded Babylon collected this rude and predatory people, and made2L Paul, in 1 Cor. xv. 54, has translated this, ets vlkqs^ unto victory. The word vlkos^ victory^ is often the translation of the word, (see 2 Sam. ii. 26; Job xxxvi. 7 ; Lam. hi. 18; Amos i. 11 ; viii. 7;) though here the LXX. have rendered it, “strong (or pre- vailing) death shall be swallowed up.” The Avord may be derived from the Chaldee verb to conquer^ surpass ; and then may denote victory. It often, however, has the sense of permanency, duration, completeness, eternity ; and may mean for ever, and then entirely or completely. This sense is not materially different from that of Paul, “ unto victory.” Death shall be completely, permanently destro^'ed; that is, a complete victory shall be gained over it. The Syriac unites the two ideas of victory and perpetuity. “Death shall be swallowed up in victory for ever'' This will take place under the reign of the Messiah, and shall be completed only in the morning of the resur- rection, when the power of death over the people of God shall be completely and for ever subdued. 11 Will xoipe aioay tears from off all CHAPTER XXV. 495 B. c. 713.] Ms salyation. 10 For in tliis mountain shall the hand of the Loud rest, and Moah shall he ^ trodden down under him, even as straw is ^ trodden down for the dungMll. 1 threshed. 2 or, threshed in Madmenah. 9 And in that day shall they say : Lo ! this is our God ! ‘‘We have waited for him, and he will save us : “This is Jehovah, we have waited for him, “We will exult, and rejoice in his salvation 10 For the hand of Jehovah shall rest in this mountain, And Moah shall be trodden down in Ms place, As straw is trodden down in the dung-pool. faces. This is quoted in Rev. xxi. 4, as applicable to the gospel. The sense is, that Jehovah would devise a plan that would be fitted to furnish perfect consolation to the affiicted ; to comfort the broken- hearted ; and that would, in its final triumphs, remove calamity and sorrow from men for ever. lih.Q fidness of this plan will be seen only in heaven. In anticipation of heaven, however, the gospel now does much to alleviate human woes, and to wipe away tears from the mourner’s eyes. This passage is exquisitely beautiful. The poet Burns once said that he could never read it without being affected to tears. It may be added, that nothing but the gospel will do this. No other religion can furnish such consolation ; and no other religion is, therefore, adapted to man. ^ And the rebuke of his people. The reproach ; the contempt ; the opposition to them. This refers to some future period when the church shall be at peace, and when pure religion shall everywhere prevail. Hitherto the people of God have been scorned and persecuted ; but the time will come when persecution shall cease, the true religion shall everywhere prevail, the church shall have rest, and its triumphs shall spread everywhere on the eartli. 9. And it shall be said in that day. By the people of God. This shall be the language of exultation and joy which they shall use. ^ Z/O, this is our God. This is the language of those who now see and hail their Deliverer. It implies that such deliverance and such mercy could be bestowed only by God, and that the fact that such mercies had b32?) signifies properly answer, respond to; and then, sing a responsive song, where one portion of the choir responds to another. See Exod. xv. 21. This has been well expressed here by Lowth in his translation : “ To the beloved Vineyard, sing ye a responsive song.” It is the commencement of a song or hymn respecting Judea, repre- sented under the image of a vineyard, and which is probably continued to the close of the chapter. IT A vineyard. See notes, ch. v. 1, etc. 512 ISAIAH. j.B. c. 713. 3 I ^ tlie Lord do keep it ; I j 4 Fury is not in me : who ^ill water it every moment : would set tke briers and tborns lest any hurt it, I will keep it against me in battle? I would nigbt and day. ^ go tbrougb them; I would burn t Psa. 121. 4, 5. 1 or, march against. | tEcm together. 3 “I Jehovah am its keeper; Every moment I water it; ‘‘Lest any one should assault it, “ Day and nigbt do I guard it. 4 “I will be angry with it no more. “ But let me reach the briers and thorns “ And I will go against them in battle, “ And I will burn them up together. The Hebrew phrase rendered “ a vineyard of red wine/* is the title to the song ; or the responsive song respects the “ vineyard of red wine.’* IT Of red wine. *^9^ hhemer. Lowth proposes to read instead of this, hhemedli — pleasantness, beauty, or beloved. He observes that many MSS. have this meaning, and that it is followed by the LXX. and the Chaldee. The LXX. read it dfnreXchv Ka\os, beautiful vineyard. This would well suit the connexion, and this slight error in transcrib- ing might have easily occurred. But the authority in the MSS. for the change is not conclusive. The word which now occurs in the text denotes properly wine^ from to ferment. The word also has the signification to he red, Psa. Ixxv. 9; Job xvi. 16; and according to this, our translators have rendered it, “ of red wine.** Bochart (Geogr. S. P. ii. 1. i. c. xxix.) renders it “ a vineyard fertile in producing wine.** The correct translation would be one that would not seem very con- gruous in our language, “ a vineyard of wine,” or “ a wune-vineyard.” 3. I the Lord do keep it. There is understood here, or implied, an introduction; as “Jehovah said.** Comp. Psa. cxxi. 3 — 5. IT I will water it every moment. That is, constantly, as a vinedresser does his vineyard. 4. Fury is not in me. That is, I am angry 'with it no more. He had punished his people by removing them to a distant land. But although he had corrected them for their faults, yet he had not laid aside the affection of a Father. ^ Who would set. Heb., toho would give me. The LXX. render this, “Who would place me to keep the stubble in the field ?** Great perplexity has been felt in regard to the interpreta- tion of this passage. Lowth translates it — “ 0 that I had a fence of the thorn and the brier ;’* evidently showing that he was embarrassed with it, and could not make of it consistent sense. The Avhole sentence must refer either to the people of God, or to his enemies. If to his people, it 'would be an indication that they were like briers and thorns, and that if his fury should rage they would be consumed, and hence he calls upon them, (ver. 5,) to seize upon his strength, and to be at peace 'with him. If it refers to his enemies, then it expresses a wish that his enemies were in his possession ; or a purpose to go against them, as fire among thorns, and to consume them if they should presume to array themselves against his vineyard. This latter I take to be the true sense of the passage. The phrase “ who would set me,” or in Heb. “ who will give me,** may be expressed by utinam^ indicating strong desire ; and may be CHAPTER XXVII. 513 B. c. 713.] 5 Or let him take hold of my "strength, that he may make peace •*’ with me; and he shall make peace with me. 6 He shall cause them that u ch. 45. 24. X Job 22. 21, come of Jacob to take root: y Israel shall blossom and bud, and ^ fill the face of the world with fruit. y Psa. 92. 13—15; Hos. 14. 5, 6. z Rom. 11. 12. 5 Unless they take hold of my protection, “ And with me make peace. “ With me let them make peace. 6 “ Those that come out of Jacob shall he cause to take root ; ‘‘ Israel shall blossom and bud, ‘‘And shall fill the face of the world with fruit. thus paraphrased : “ I retain no anger against my people. I have in- deed punished them ; but my anger has ceased. I shall now defend them. If they are attacked by foes, I will guard them. When their foes approach, 1 desire^ I earnestly wish, that they may be in my pos- session, that I may destroy them — as the fire rages through briers and thorns.” It expresses a firm determination to defend his people and to destroy their enemies, unless, (v. 5,) which he would prefer, they should repent, and be at peace with him. H The briers and thorns. His enemies, and the enemies of his people. Comp, notes, ch. ix. 18 ; X. 17. Perhaps the phrase is here used to denote enemies, because briers and thorns are so great enemies to a vineyard by impeding groAvth and fertility. ^ I would go through them. Or, rather, I would go against them in battle to destroy them. I would burn them, together. As fire devours the thorns and briers ; that is, I would completely destroy them. o. Or let him. The Hebrew word rendered here “or” means unless ; and the sense is, the enemies of the Jewish people shall be completely destroyed, as briers are by fire, unless they flee to God for a refuge. *[f Take hold of my strength. That is, let the enemy take hold of me to become reconciled to me. The figure here is taken pro- bably from the act of fleeing to take hold of the horns of the altar for refuge when one was pursued. Comp. 1 Kings i. 50 ; ii. 28. IT That he may make peace with me. With me as the guardian of the vineyard. If this were done, they would be safe. ^ And he shall make peace with me. That is, even the enemy of me and of my vineyard may be per- mitted to make peace with me. Learn (1) that God is willing to be reconciled to his enemies. (2.) That that peace must be obtained by seeking his protection ; by submitting to him, and laying hold of his strength. (3.) That if this is not done, his enemies must be inevitably destroyed. (4.) He will defend his people, and no w^eapon that is formed against them shall prosper. 6. Tie shall cause them that come of Jacob to take root. This language is derived from the vine, as the shoots or cuttings of the vine take root and flourish. To take root, therefore, is an emblem denoting that the descendants of Jacob, or the people of God, would increase and pros- per. ^ Shall blossom and bud. An image also taken from the vine, or from fruit-trees in general, and meaning that they should greatly flou- rish in the time succeeding their return from the captivity. IT And fill the face of the world with fruit. On the meaning of the word “ face,” see note, ch. xxv. 7. The sense is, that the people of God would so mefease and flourish that the true religion would ultimately fill the entire world. The same idea of the universal prevalence of the true z 2 514 ISAIAH. fB.C.713, 7 IT Hatli lie smitten him, *as lie smote tliose tliat smote liim ? or is lie slain according to the slaughter of them that are slain hy him ? 1 according to the stroJce of. 8 In measure, when * it shoot- eth forth, thou debate with it : ^ he stayeth his " rou^h wind in the day of the east wmd. 2 or, thou sendest it forth. 3 or, when he removeth it. a ch. 57* 10, 7 ^‘Hath he smitten him, as he smote those that smote him? ^‘Is he slain hke the slaughter of his slain? 8 “In sending her away thou didst judge her in moderation ; “ [Though] carrying her away with a rough tempest in the time of the east wind. religion is often advanced by this prophet, and occurs in various parts of the hymns or songs which are now considering. See ch. xxv. 6 — 8. The figure which is here used, drawn from the vine, denoting prosperity by its increase and its fruit, is beautifully employed in Psa, xcii, 13, 14 : Those that be planted in the house of Jehovah Shall flourish in the courts of our God. They shall still bring forth fruit in old age ; They shall be rich and green. 7. Hath he smitten him, , as he smote those that smote himf Has God punished his people in the same manner and to the same extent as he has their enemies ? It is implied by this question that he had not. He had indeed punished them for their sins, but he had not destroyed them. Their enemies he had utterly destroyed. ^ According to the slaughter of them that are slain by him, Heb., “ according to the slaying of his slain.” That is, not as our translation would seem to imply, that their enemies had been slain by them ; but that they were '‘Hheir slain,” inasmuch as they had been slain on their account, or to promote their release and return to their own land. It was not true that their enemies had been slain by them ; but it was true that they had been slain on their account^ or in order to secure their return to their own country, 8. In measure, etc. This verse in our translation is exceedingly obscure, and indeed almost unintelligible. Nor is it much more intel- ligible in Lowth, or in Noyes ; in the Yulgate, or the Septuagint. The various senses which have been given to the verse may be seen at length in Vitringa and Posenmuller. The idea, v/hich I suppose to be the true one, without going into an examination of others which have been proposed, is the following, which is as near as possible a literal translation : In moderation in sending her [the vineyard] away didst thou judge her, Though carrying her away mth a rough tempest in the time of the east wind. The word rendered “measure” occurs nowhere else in the Scriptures. It is probably derived from ^ measure; usually denoting a measure of grain, containing, according to the Rabbins, a third part of an ephah, i. e. about a peck. The word here used is pro- bably a contraction of ^^9 — literally, measure by measure, i. e, moderately, or in moderation. So the Rabbins generally understand it. The idea is, “ small measure by small measure,” not a large mea- sure at a time ; or in other words moderately, or in moderation. It refers, I suppose, to the fact that in inflicting judgment on his people CHAPTEB XXVII. 515 B.c. 713.J 9 By tliiS; therefore, sliall tlie iniquity of Jacob be purged; ^ and this is all tbe fruit to take away bis sin ; when be maketb 6 Heb. 12. 6. 9 ^‘But by this shall the iniquity of Jacob be expiated; “ And the design of all this is to remove his sin, When he maketh all the stones of the altar ^‘Like chalk stones that are broken to pieces, And the groves and the images shall rise no more. all tbe stones of tbe altar as cbalk stones that are beaten in sunder, tbe groves and images shall not stand up. 1 or, sun images^ it bad not been done with intolerable severity. The calamity had not been so overwhelming as entirely to cut them off, but had been tem- pered with mercy. ^ When it shooteth forth. This expression does not convey an intelligible idea. The Hebrew nnto — literally, “ in sending her forth,’’ from to send^ or to put forth — refers, I suppose, to the fact that God had sent her (^. e, his vineyard, his people) forth to Babylon ; he had cast them out of their own land into a distant country ; but when it was done it was tempered with mercy and kind- ness, In this expression there is indeed a mingling of a metaphor with a literal statement, since it appears rather incongruous to speak of sending forth a vineyard: but such changes in expressions are not uncommon in the Hebrew poets. H Thou wilt debate with it. Or, rather, thou judged it ; or hast punished it. The word means sometimes to debate, contend, or strive ; but it means also to take vengeance, (1 Sam. xxv. 39,) or to punish ; to contend with any one so as to overcome or punish him. Here it refers to the fact that God had had a contention with his people, and had punished them by re- moving them to Babylon. IT lie stayeth, This word means in one form to meditate^ to think, to speak ; in another, to separate^ as dross from silver, to remove, to take away, Prov. xxv. 4, 5. Here it means that he had removed or separated his people from their land, as with the sweepings of a tempest. The word “stayeth” does not express the true sense of the passage. It is better expressed in the margin, “when he removeth it.” % His rough icind, A tempestuous, boisterous wind, which God sends. Winds are emblematic of judg- ment, as they sweep away every^thing before them. Here the word is emblematic of the calamities which came upon Judea, by which the nation was removed to Babylon ; and the sense is, that they were removed as in a tempest ; they were carried away as if a violent storm had swept over the land. IF In the day of the east wind. The east wind in the climate of Judea was usually tempestuous and violent. Job xxvii. 21 : The east %vind carrieth him away, and he departeth, And, as a storm, hurleth him out of his place. Jer. xviii. 17 : I will scatter them as with an east wind before the enemy. Comp. Gen. xli. & ; Hab. i. 9 ; Exod. x. 13 ; xiv. 21 ; Job xxxviii. 24 ; Psa. Ixxviii. 26. This wind was usually hot, noxious, blasting, and scorching. — Taylor, 9. By this. This verse states the whole design of the punishment of the Jews. They were taken away from their temple, their city, and their la,nd ; they were removed from the groves and altars of idolatry, by which they had been so often led into sin ; and the design was to 516 ISAIAH. [b. C.713, 10 Yet tlie defenced city shall he desolate, and tlie habitation forsaken, and left like a wilder- ness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. 11 When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire ; for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. c Deut. 32. 28 ; Hos. 4. 6. 10 ^‘For the defenced city shall he desolate; An habitation forsaken, and it shall be deserted like a wilderness ; ‘‘ There shall the calf feed, and there shall he lie down. And shall browse upon her branches. 11 ‘^When the boughs are withered they shall be broken off; “Women shall come and shall set them on fire ; “ For it is a people void of understanding : “Wherefore he that made him doth not pity him, “ And he that formed him hath showed him no favour. preserve them henceforward from relapsing into their accustomed idolatry. % The iniquity of Jacob, The sin of the Jewish people, and particularly their tendency to idolatry, Avhich was their easily besetting sin. IT 'Qe purged. Note, ch. i. 25. ^ And this is all the fruit. And this is all the object or design of their captivity and removal to Babylon. IT When he maketh all the stones of the altar as chalk stones. That is, Jehovah shall make the stones of the altars reared in honour of idols like chalk stones ; or shall throw them down, and scatter them abroad like stones that are easily beaten to pieces. The sense is, that Jeho- vah, during their captivity in Babylon, would overthrow the places where they had worshipped idols. *[[ The groves and images shall not stand up. The groves consecrated to idols, and the images erected therein. See note, ch. xvii. 8. 10. Yet the defenced city, Gesenius supposes that this means Jeru- salem. So Calvin and Piscator understand it. Others understand it of Samaria, others of Babylon, (as Vitringa, Bosenmuller, and Grotius,) and others of cities in general, denoting those in Judea, or in other places. To me it seems plain that Babylon is referred to. The ivhole description seems to require this ; and especially the fact that this song is supposed to be sung after the return from the captivity to celebrate their deliverance. It is natural, therefore, that they should record the fact that the strong and mighty city where they had been so long in cap- tivity was now completely destroyed. For the meaning of the phrase “defenced city,” see note, ch. xxv. 2. If Shall be desolate. See ch. XXV. 2 ; comp, notes on ch. xiii. If The habitation forsaken. The habitation here referred to is Babylon. It means the habitation or dwelling-place where ive have so long dwelt as captives. Comp. Prov. iii. 33 ; xxi. 20 ; xxiv. 15. ^f And left like a wilderness. See the description of Babylon in the notes on ch. xiii. 20 — 22. If There shall the calf feed. It shall become a vast desert, and be a place for beasts of the forest to range in. Comp. ch. vii. 23. See note, ch. v. 17. If And consume the branches thereof. The branches of the trees and shrubs that shall spring up spontaneously in the vast waste where ‘■ Babylon was. i 11. When the boughs thereof are withered. This is a further descrip- j ] tion of the desolation which would come upon Babylon. The idea is, CHAPT^IR XXVII 517 B.c. 713.] 12 IF And it sliall come to pass in tliat day, that the Lord shall heat off from the channel of the river unto the stream of Egypt, and ^ ye shall be gathered one by one, 0 ye children of Israel. d John 6 . 37. 12 And it shall come to pass in that day, “That Jehovah shall beat off [his fruit] “ From the channel of the river [the Euphrates] “ To the river of Egypt [the Nilej ; “And ye shall be gleaned up, one by one, “ 0 ye sons of Israel. that Babylon Avould be forsaken until the trees should grow and decay, and the branches should fall to be collected for burning. That is, the desolation should be entire, undisturbed, and long continued. The idea of the desolation is, therefore, in this verse carried forward, and a new circumstance is introduced to make it more graphic and striking. Lowth, however, supposes that this refers to the vineyard, and to the fact that the vine-twigs are collected in the East, from the scarcity of fuel, for burning. But it seems to me that the obvious reference is to Babylon, and that it is an image of the great and prolonged desolation that was coming upon that city. H They shall be broken off. That is, by their own weight as they decay, or by the hands of those who come to collect them for fuel. ^ The women come. Probably it was the office mainly of the women to collect the fuel which might be ne- cessary for culinary purposes. In eastern climates but little is needed ; and that is collected of the twigs of vineyards, of withered stubble, straw, hay, dried roots, etc., wherever they can be found, H And set them on fire. That is, to burn them for fuel. If Of no understanding. Of no right views of God and his government — wicked, sinful, Prov. vi. 32 ; xviii. 2 ; Jer. v. 21. 12. And it shall come to pass in that day, that the Lord shall beat off. The word which is here used means properly to beat off with a stick, as fruit from a tree, Deut. xxiv. 20. It also means to beat out grain with a stick. Judges vi. 11 ; Ruth ii. 17. The word which is rendered in the other member of the sentence “shall be gathered” — — is applied to the act of collecting ixrAX after it has been beaten from a tree, or grain after it has been threshed. The use of these words here shows that the image is taken from the act of collecting fruit or grain after harvest ; and the expression means that as the husbandman gathers in his fruit, so God would gather in his people. In the figure, it is supposed that the garden or vineyard of Jehovah extends from the Euphrates to the Nile ; that his people are scattered in all that country ; that there shall be agitation or a shaking in all that region, as when a farmer beats off his fruit from the tree, or beats out his grain ; and that the result would be, that all those scattered people would be gathered into their own land. The time referred to is, doubtless, after Babylon should be taken ; and in explanation of the declaration it is to be remembered that the Jews, were not only carried to Babylon, but were scattered in large numbers in all the adjacent regions. The promise here is, that from all those regions whither they had been scattered they should be re-collected and restored to their own land. ^ From the channel of the river. The river here undoubtedly refers to the river Euphrates. See note, ch. xi. 15. H Unto the stream of Egypt. The Nile. *IT And ye shall be 518 ISAIAH. 13 And it shall come to pass in that day, that the great trumpet ^ shall he blown, and they shall come which were e Matt. 24. 31; lThess.4.l6; Rev. 11. 15. [b. C. 713. ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall wor- ship the Lord in the holy mount at J erusalem. 13 And it shall come to pass in that day, “That the great trumpet shall be sounded, “And they shall come who were about to perish in the land of Assyria, And the exiles in the land of Egypt, “ And shall worship Jehovah in the holy mount, in Jerusalem.” gathered one hy one. As the husbandman collects his fruits one by one — collecting them carefully, and not leaving any. This means that God will not merely collect them as a nation, but as individuals. He will see that none is overlooked, and that all shall be brought in safety to their land. 13. The great trumpet shall he blown. This verse is designed to describe in another mode the same fact as that stated in ver 12, that Jehovah would re-collect his scattered people. The figure is derived from the trumpet wLich was blown to assemble a people for war, ( Grotius;) or from the blowing of the trumpet on occasion of the great feasts and festivals of the Jews, {Vitringa.) The idea is, that God would summon the scattered people to return to their owm land. The way in which this was done, or in which the will of God would be made known to them, is not specified. It is probable, however, that the reference here is to the decree of Cyrus, (Ezrai. 1,) by which they were permitted to return to their own country. ^ Which xoere ready to perish. AVho were reduced in numbers, and in power, and who were ready to be annihilated under their accumulated and long- continued trials. II In the land of Assyria. The ten tribes were carried away into Assyria, (2 Kings xvii. 6;) and it is probable that many of the other two tribes were also in that land. A portion of the ten tribes would also be re-collected, and would return with the others to the land of their fathers. Assyria also constituted a considerable part of the kingdom of the Chaldeans, and the name Assyria may be given here to that country in general. ^ And the outcasts. Those who had fled in consternation to Egypt and to other places when these calamities were coming upon the nation. See Jer. xli. 17, 18 ; xlii. 15- — 22. ^ And shall xoorship the Lord. Their temple shall be rebuilt ; their city shall be restored ; and in the place where their fathers worshipped shall they also again adore the living God. This closes the prophecy which was commenced in ch. xxiv. ; and the de- sign of the whole is to comfort the Jews with the assurance,' that though they were to be made captive in a distant land, yet they” would be again restored to the land of their fathers, and again wor- ship God there. It is needless almost to say that this prediction was completely fulfilled by the return of the Jews to their own country under the decree of Cyrus. ANALYSIS OF CHAPTER XXVIH. This chapter comprises a new prophecy, and relates to a new subject. Ge- senius supposes that it is to be connected with the following to the close of ch. xxxiii., and that they relate to the same subject, and were delivered at CHAPTER XXVIII. 519 B. c. 713.] the same time. Munster supposes that the prophecy here commenced con- tinues t othe close of ch. xxxv., and that it relates to the Assyiian war in which the ten tribes were carried away captive. Poederlm supposes that this chapter and the two follomng were uttered at the same time, and relate to the same subject ; Hensler, that the prophecy closes at the thirty- third chapter. It is not improbable that this chapter and the following were delivered at the same time, and that they relate to the same general subject — the ap- proaching calamities and wars with the AssjTians, which would terminate only in the removal of the people to a distant land, and in the destruction of the entire city and nation. But the prophecy in this chapter has not any neces- sary connexion with those which follow, and it may be regarded as separate. "TOen it was uttered is not certainly known. It is clear, however, that it was before the carrying away of the ten tribes, or while the kingdom of Ephraim or Samaria was still standing. Yet it would seem that it was whpn that kingdom was exceedingly corrupt, and was hastening to a fall, vers. 1 — L Perhaps it was in the time of Ahaz, or in the beginning of the reign of Hezekiah, when Samaria or Ephraim had entered into a league with Bezin king of Damascus, and may therefore synchronize with ch. vii., viii. "Whenever it was uttered, it is certain that its purpose was to predict the overthrow of Ephraim or Samaria, and the fact that when that kingdom should be overthrown the kingdom of Judah would still survive. The prophecy consists of two parts: (1.) The overthrow of Samaria or Ephraim, vers. 1 — I. (2.) The fact that Jehovah would preserve and defend a portion of his people — those who comprised the kingdom of Judah, vers. 5 — 29. The following brief view will present an analysis of the pjophecy. I. Ephraim or Samaria, for its sins, particularly for intemperance, would he overthrown, vers. 1 — I. II. God would preserve the residue of his people, yet they also deserved re- huTce_, and would he also subjected to punishment, vers. 5 — 29. (1.) He would preserve them, (vers. 5, 6,) and be their glory and strength. (2.) Yet they deserved, on many accounts, to be reproved, particularly be- cause many even of the priests and prophets were intemperate, vers 7, 8. (3.) They also disregarded the messengers of God, and treated their messages with contempt and scorn, as being vain repetitions and a mere stammering, vers. 9 — 13. (4.) They regarded themselves as safe, since they were firm and united, and had as it were made a league with death, vers. 14, 15. (5.) God, in view of their sins, threatens them with deserved punishment, vers. 16 — 21. This would occur in the following manner: {a) He would lay in Zion a comer stone, tried and precious, and all that regarded that should be safe, ver. 16. (5) Yet heavy judgments would come upon thp guilty and the unbelieving. Judgment would be laid to the line, and the storms of Divine vengeance would sweep away their false refuges, and their covenant with death should not avail them, vers. 17 — 21. {c) The people are therefore admonished to attend to this, for the destruction was determined upon the whole land, ver. 22. {d) The whole account of their punishment is concluded by a reference to the conduct of a husbandman, and an illus- tration is draAvn from the fact that he takes various, methods to secure his harvest. ^ He ploughs ; he sows ; and in various ways he threshes his grain. So in various ways God would deal with his people. He would instruct, ad- monish, correct, and punish them, in order that he might secure the greatest amoimt of piety and good fruits from them. Chastisement was just as necessary for them as it was for the husbandman in various modes to beat out his gram, vers. 23—29. 1. Woe. See note, ch. xviii. 1. The word here is used to denounce impending judgment. IT To the crown of pride. This is a Hebrew mode of expression, denoting the proud or haughty crown. There can be no doubt that it refers to the capital of the kingdom of Ephraim ; that is, to Samaria. This city was built by Omri, who purchased 520 ISAIAH. CHAPTER XXVIII. ’Y^OE to tlie crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading [b. c. 713. flower, which are on the head of the fat Talleys of them that are overcome with wine ! 1 broken. Vision XXIII. — Ch. xxviii. Ephraim. 1 Woe to the proud crown of the drunkards of Ephraim, And to the fading flower of their glorious beauty, Which is upon the head of the rich valley. Of those who are smitten with wine. “the hill Samaria” of Shemer, for two talents of silver, equal in value to 3011 dollars 25 cents [£677 10s. 7Jd.,] and built the city on the hill, and called it, after the name of Shemer, Samaria, 1 Kings xvi. 24. Omri was king of Israel, (b. c. 925,) and he made this city the capital of his kingdom. The city was built on a pleasant and fertile hill, and surrounded with a rich valley, with a circle of hills beyond ; and the beauty of the hill on wkich the city W'as built suggested the idea of a wreath or chaplet of flowers, or a crown. After having been destroyed and reduced to an inconsiderable place, it was restored by Herod the Great, (b. c. 21,) who called it Sebaste^ (in Latin, Augusta y) in honour of the emperor Augustus. It is usually mentioned by travellers under the name of Sebaste. Maundrell (Trav. p. 58) says, “ Sebaste, the ancient Samaria, is situated on a long mount of an oval figure ; having first a fruitful valley, and then a ring of hills running round it.” The following is the account which is given by Richardson: “Its situation is extremely beautiful, and strong by nature ; more so I think than Jerusalem. It stands on a fine large insulated hill, compassed all round by a broad, deep valley. The valley is surrounded by four hills, one on each side, which are cultivated in terraces to the top, sown with grain and planted with fig and olive trees, as is also the valley. The hill of Samaria, likewise, rises in terraces to a height equal to any of the adjoining mountains.” Hr. Robinson, vko visited this place in 1838, says, “ The fine round SAvelling hill, or almost mountain of Samaria, stands alone in the midst of the great basin of some two hours [seven or eight miles] in diameter, surrounded by higher mountains on every side. It is near the eastern side of the basin ; and is connected with the eastern mountains, somewhat after the manner of a promontory, by a much loAver ridge, having a wady both on the south and on the north. — The mountains and the valleys around are to a great extent arable, and enlivened by many villages and the hand of cultWation. From all these circum- stances, the situation of the ancient Samaria is one of great beauty. The hill itself is cultivated to the top ; and, at about midway of the ascent, is surrounded by a narroAV terrace of level land like a belt, beloAV which the roots of the hill spread off more gradually into the valleys. — The whole hill of Sebastich [the Arabic form for the name Sebaste] consists of fertile soil ; it is cultivated to the top, and has upon it many oliA’e and fig trees. — It would be difficult to find, in all Palestine, a situation of equal strength, fertility, and beauty combined. In all these par- ticulars, it has very greatly the adA^antage over Jerusalem.” See Bibli. Research, vol. iii. pp. 136 — 149. Standing thus by itself, and cultivah^d to the top, and exceedingly fertile, it Avas compared by the prophet to a croAvn, or garland of flowers — such as used to be worn on the head, especially on festival occasions. IT To the drunkards of Ephraim B. c. US,] CHAPTER XXVIII, 521 2 Beliold, the Lord hath a mighty and strong one^ whichy as a tempest-^ of hail; and a de- stroying storm, as a flood of mighty waters overflowing, shall / Ezek. 13. 11. cast down to the earth with the hand. .3 The crown of pride, the drunkards of Ephraim, shall he trodden ^ under feet : 1 wiih. 2 Lo, the Lord hath one mighty and strong ; Like a tempest of hail, Like a destroying storm, Like a flood of mighty, overflowing waters. Shall he dash them to the ground with his hand. 3 Under feet shall they he trodden — The proud crown of the drunkards of Ephraim. Ephraim here denotes the kingdom of Israel, whose capital was Samaria. See note, ch. vii. 2. That intemperance was the prevailing sin in the kingdom of Israel is not improbable. It prevailed to a great extent also in the kingdom of Judah. See vers. 7, 8. Comp, notes, ch. v. 11, 22. ^ Whose glorious beauty is a fading flower. That is, it shall soon be destroyed, as a flower soon withers and fades away. This was fulfilled in the destruction that came upon Samaria under the Assyrians, when the ten tribes were carried into captivity, 2 Kings xvii. 3 — 8. The allusion in this verse to the “crown” and “the fading flower” encircling Samaria, Grotius thinks is derived from the fact that, among the ancients, drunkards and revellers were accustomed to wear a crown or garland on their heads, or that a wreath or chaplet of flowers was usually worn on their festival occasions. That this custom prevailed among the Jews, as well as among the Greeks and Romans, is apparent from a statement by the author of the book of Wisdom : ^‘Let us fill ourselves with costly wine and ornaments, And let no flower of the spring pass by us ; Let us cro’wn ourselves with rose-buds before they are withered.” Wisdom ii. 7, 8. IT Which are on the head. Which flowers or chaplets are on the emi- nence that rises over the fat valleys ; that is, on Samaria, which seemed to stand as the head rising from the valley. H Of the fat valleys of them that are overcome with wine. That are occupied by, or in the possession of, those who are overcome with wine. The margin reads, “ broken'* with wine. The Hebrew is, those who are “smitten with wine” — — corresponding to the Greek oIvottX ^^ — that is, they were overcome or subdued by it. A man’s reason, conscience, moral feelings, and physical strength, are all overcome by indulgence in wine, and the entire man is prostrate by it. This passage is a proof of what has been often denied, but which further examination has abundantly confirmed, that the inhabitants of wine countries are as certainly intemperate as those wkich make use of ardent spirits 2. Behold, the Lord hath a mighty and strong one. The Hebrew of this passage is, “ Lo ! there is to the Lord (wV) mighty and strong.” Lowth renders it, “Behold the mighty one, the exceedingly strong one,” and supposes that it means the Lord himself. It is evident, however, that something must be understood as being that which the Lord “hath;” for the Hebrew properly implies that there is something 522 ISAIAH. [b.c.713. 4 And tlie glorious beauty, ■wHcli is on tlie bead of tbe fat Talley, shall be ^ a fading flower, and as the hasty fruit before the g Psa. 73. IQ, 20. summer; which, when he that looketh upon it seeth, while it is yet in his hand he ^eateth it up. 1 swalloweth. 4 And the fading flower of their glorious beauty, ‘WMcli is at the head of the rich valley, Shall be as the early fig before the summer ; Which when one seeth it, He swallows it as soon as it is in his hand. strong and mighty which is under his control, and with which, as with a tempest, he will sweep away and destroy Ephraim. Jarchi supposes that wind is understood; Kimchi that the ivord is Di' day ; others that an army is understood. But I think the obvious interpretation is to refer it to the Assyrian king, as the agent by which Jehovah would destroy Samaria, 2 Kings xvii. 3 — 6. This power was entirely under the direction of Jehovah, and would be employed by him in accomplishing his purpose on that guilty people. Comp, notes on ch. x. 5, 6. ^ As a tempest of hail. A storm of hail is a most striking representation of the desolation that is produced by the ravages of an invading army. Comp. Job xxvii. 21 ; note, ch. XXX. 22 ; also Hos. xiii. 15. ^ A flood of mighty waters. This is also a striking description of the devastating effects of an invading army. Comp. Psa. xc. 5 ; Jer. xlvi. 7, 8. ^ ^all cast down to the earth. To cast it to the earth means that it should be entirely humbled and destroyed. Note, ch. xxv. 12. ^ With the hand. LXX., ^ia^force^ violence. This is its meaning here ; as if it were taken in the hand, like a cup, and dashed indignantly to the ground. 4. As the hasty fruit before the summer. The word rendered “hasty fruit,” hikkurah^ in Arabic bokkore^ in Spanish albacore, denotes the early fig. This ripens in June ; the common fig does not ripen until August. Shaw, in his Travels, p. 370, says: “No sooner does the boccore (the early fig) draw near to perfection in the middle or latter end of June, than the kermez or summer fig begins to be formed, though it rarely ripens before August, about which time the same tree flequently throws out a third crop, or the winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez, hanging and ripening on the tree after the leaves are shed ; and provided the winter be mild and temperate it is gathered as a delicious morsel in the spring.” Hobinson [George], Travels in Palestine and Syria, vol. i. p. 354, says : “ The fig-tree, which delights in a rocky and parched soil, and is therefore often found in barren spots where nothing else will grow, is very common in Palestine and the East. The fruit is of two kinds, the boccore and the kermouse. The black and white boccore, or early fig, is produced in May ; but the kermouse, or the fig properly so called, which is preserved and exported to Europe, is rarely ripe before September.” Comp. Hos. ix. 10. The phrase “before the summer” means before the heat of the summer, when the common fig was usually ripe. The idea here is this, the early fig would be plucked and eaten with great greediness. So the city of Samaria would be seized upon and destroyed by its enemies. H Which when he that looketh upon it seeth^ etc. That is, as soon as he sees it he plucks it, and eats it at once. Ho does not B. c. 713.J CHAPTER XXVIII. 523 5 IT In tEat day shall the Loud of hosts he for a crown of glory, and for a diadem of beanty, nnto the residue of his people. 6 And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. 7 IT But they also have erred through wine, and through strong drink are out of the way : h Hos. 4. 11. 5 In that day Jehovah of hosts shall he a glorious crown. And a beautiful diadem to the remnant of his people, 6 And for a spirit of judgment to him that sitteth in judgment, And for strength to them that turn back the battle to the gate of [the enemy]. 7 But even they stagger through wine ; They reel through strong drink : lay it up for future use, but as soon as he has it in his hand he devours it. So soon as the Assyrian should see Samaria he would rush upon it, and destroy it. It was usual for conquerors to preserve the cities which they took in war for future use, and to make them a part of the strength or ornament of their kingdom. But Samaria was to be at once destroyed. Its inhabitants were to be carried away, and it would be demolished as greedily as a hungry man plucks and eats the first fig that ripens on the tree. 5. In that day. This verse commences a new subject, and affirms that while the kingdom of Israel should be destroyed, tfie kingdom of Judah would be preserved and restored. Comp. ch. vii. — ix. If Be for a crown of glory. He shall reign there as its king, and he shall guard and defend the remnant of his people there. This reign of Jehovah shall be to them better than palaces, towers, walls, and fruit- ful fields, and shall be a more glorious ornament than the proud city of Samaria was to the kingdom of Israel. ^ And for a diadem of beauty. A beautiful garland. The phrase stands opposed to the wreath of flowers or the diadem which was represented (vers. 1, 3) as adorning the kingdom and capital of Israel. Jehovah and his govern- ment w^ould be to them their chief glory and ornament. If Unto the residue of his people. To the kingdom of Judah, comprising the tw^o tribes of Judah and Benjamin. This doubtless refers to the compara- tively prosperous and happy times of the reign of Hezekiah. 6. And for a spirit of judgment. Comp, note, ch. i. 26 ; xi. 2. The sense of this passage is, that Jehovah would enlighten the judges of the land, so that they should understand what was right, and be dis- posed to do it. If To him that sitteth in judgment. This is to be un- derstood collectively y and means those who sat upon the bench of justice ; that is, the magistracy in general. If And for strength to them that turn the battle to the gate. That is, to the very gate of their enemies ; who not only repel their foes from their own city, but who drive them even to the gates of their own cities, and besiege them there. Thus 2 Sam. xi. 23, “And we were upon them even unto the entering of the gate;” that is, we drove them back unto their own gates. 7. But they also have erred through wine. In the previous verses the prophet had said that the kingdom of Judah should be saved, while that of Ephraim should be destroyed. Yet he does not deny that they also were guilty of crimes for which punishment would come upon them* To portray these crimes, and to declare the certain judgment 524 ISAIAH. [b. c. 713, tlie * priest and tlie propliet have erred tlirongli strong drink, they are swallowed np of wine, tkey are out of the way tkrougli strong * ch. 56. 10-12. drink ; tkey err in vision, tkey stumkle in judgment. 8 For all tables are full of vomit and filtkiness, so that there is no place clea?i. The priest and the prophet stagger through strong drink ; They are absorbed with wine ; They reel through strong drink ; They reel in vision, they stumble in judgment. 8 For all their tables are full of vomit ; No place is free from filthiness. which awaited them, is the design of the remainder of the chapter. The word rendered “have erred,’' refers usually to the fact that men stagger or reel through wine, and is applied commonly to those who are intoxicated, Prov. xx. 1 . The subsequent part of this verse shows, however, that it does not refer merely to the fact that they stagger and reel as intemperate men do, but that it had an effect on their “vision” and “judgment that is, it disqualified them for the discharge of their duties as priests and as prophets. In this part of the verse, however, the simple idea is, that they reel or stagger through wine ; ^. e. they are addicted to intoxication. In the subsequent part of the verse the prophet states the effect in producing indistinctness of vision and *error of judgment. H And through strong drink. See note, ch, v. 11. *11 They are out of the xoay^ , They wander ; stagger ; reel. Comp, notes, ch. xix. 14. H The ^priest and the prophet. Pro- bably these persons are specified to denote the higher classes of society. It is probable that the prophet also designs to indicate the enormity of the sins of the nation, from the fact that those who -were specially devoted to religion, and who were supposed to have imme- diate communication with God, Avere addicted to intemperance. IT They are sicallowed up of wine. They are completely absorbed by it, (see note, ch. xxv. 7 ;) they not only themselves indulge in its use, but they are themselves, as it were, swallow^ed up by it, so thaftheir reason, and strength, and virtue are all gone — as a vessel is absorbed in a maelstrom or Avhirlpool. ‘TT They err in vision. For the sense of the word “vision,” see note, ch. i. 1. The prophet here states the effect of the use of wine and strong drink on their mental and moral powers. It was the office of the prophets to declare the will of God ; probably also to explain the sense of the sacred Scriptures, and to address the people on their duty. Here the prophet says that the effect of their intemperance was, that they had themselves no correct and clear views of the truth, and that they led the people into error. •IT They stumble \\\ judgment. There were many important subjects on which the priests sat in judgment among the Hebrews, particularly in all matters pertaining to religion. By the influence of intoxicating liquors they Avere disqualified for the high and holy functions of their office ; and the consequence was that the nation was corrupt, and was exposed to the heavy judgments of God. 8. For all tables^ etc. The tables at which they sit long in the use of wine. See note, ch. \, 11. There was no place in their houses Avhich was free from the disgusting and loathsome pollution produced by the use of wine. 525 c. 713.] CHAPTER XXVIII. 9 ^ Wliom ^ sliall lie teacli knowledge ? and whom shall he make to understand ^doctrine? them that are weaned from the milk, and drawn from the breasts. 10 For precept ^ must he upon jirecept, precept upon precept; line upon line, line upon line ; here a little, and there a little : k Jer. 6. 10. 1 the hearing. 2 or, hath been. 9 “ Whom [say they] will he teach knowledge ? ‘‘And to whom would he impart instruction “ To those just w'eaned from the milk “ And removed from the breast ? 10 “For it is precept upon precept, precept upon precept ; “ Line upon line, line upon line ; “A little here, and a little there.’ ^ 9. Whom shall he teach knowledge 1 This verse commences a state- ment respecting another form of sin that prevailed among the people of Judah. That sin was contempt for the manner in which God in- structed them by the prophets, and a disregard for his communications as if they were suited to children and not to adults. That scoffing was the principal sin aimed at in these verses is apparent from ver. 14, Yitringa supposes that these words (vers. 9, 10) are designed to de- scribe the manner of teaching by the priests and the prophets as being puerile and silly, and adapted to children. Michaelis supposes that the prophet means to signify that it would be a vain and fruitless labour to attempt to instruct these persons who were given to wine, because they were unaccustomed to sound and true doctrine. Others have supposed that he means that these persons, who were thus given to wine and strong drink, were disqualified to instruct others, since their teachings Avere senseless and incoherent, and resembled the talk of children. But the true sense of the passage has undoubtedly been suggested by Lowth. According to this interpretation, the prophet speaks of them as deriders of the manner in which God had spoken to them by his messengers. “AVhat!” say they, “does God treat us as children? Does he deal with us as Ave deal Avith infants just weaned, perpetually repeating and inculcating the same elementary lessons, and teaching the mere rudiments of knowledge?” The expression, therefore, “Whom shall he teach knowledge ? ” or “whom does he teach?” is an expression of contempt supposed to be spoken by the intemperate priests and prophets — the leaders of the people. “Whom does God take us to be? Does he regard us as mere chil- dren ? Why are we treated as children, with an endless repetition of the same elementary instruction ? ” To understand doctrine. Hebrew, as in the margin, “hearing,” or report, Isa. liii. 1. The sense is. For whom is that instruction intended ? Whom does he wish to be taught by it ? H Them that are weaned from the milh^ etc. Does he regard and treat us as mere babes ? 10. For precept must be upon precept. This is probably designed to ridicule the concise and sententious manner of the prophets, and especially the fact that they dwelt much upon the same elementary truths of religion. In teaching children Ave are obliged to do it by often repeating the same simple lesson. So the profane and scoffing teachers of the people said it had been with the prophets of God. It had been precept upon precept, and line upon line, in the same way as children had been instructed. The meaning is, “ there is a constant 526 ISAIAH. tB. c. 713. 11 For witli ^ stammeriiiglips, and anotlier tongue, ^will lie speak to this people. 12 To wlioni he said, This is 1 stammerings of. 2 or, he hath spoken. the rest wherewith ye may cause the weary to rest ; and this is the refreshing : yet they would not hear. 11 Tea, with a stammering hp, and in a strange tongue, Shall he speak unto this people — 12 He who said unto them, ‘‘ This is the rest wherewith ye may give rest to the wear}" ; ‘‘ And this is the refreshment y* But they would not hear. repetition of the command, without ornament, imagery, or illustration without an appeal to our understanding, or respect for our reason ; it is simply one mandate after another., just as lessons are inculcated upon children.*" IT Line upon line. This word qdVy properly means, a cordy a line ; particularly a measuring cord or line, Ezek. xlvii. 3 ; 2 Kings xxi. 13. See note, ch. xviii. 2. Here it seems to be used in the sense of a ruUy law, or precept. Grotius thinks that the idea is taken from schoolmasters, who instruct their pupils by making lines or marks for them which they are to trace or imitate. There is a repetition of similar sounds in the Hebrew in this verse which cannot be conveyed in a translation, and which shows their contempt in a much more striking manner than any version could do : '3 pb ’ll? Ipb p — Jci tzav Idtzav tzdv latzdv qdv laqdv qdv Idq&v, II Here a little^ and there a little. In the manner of instructing children, incul- cating elementary lessons constantly. It may be observed here, that God’s method of imparting religious truth has often appeared to a scoffing world to be undignified and foolish. Sinners suppose that he does not sufficiently respect their understanding, and pay a tribute to the dignity of their nature. The truths of God, and his modes of in- culcating them, are said to be adapted to the understandings of child- hood and of age ; to imbecility of years, or to times when the mind is enfeebled by disease. 11. For. This verse is to be understood as a response to what the complaining and dissatisfied people had said as expressed in the pre- vious verse. God says that he will teach them, but it should be by another tongue — a foreign language in a distant land. Since they re- fused to hearken to the messages which he sent to them, and which they regarded as adapted only to children, he would teach them in a manner that should be much more humiliating ; he would make use of the barbarous language of foreigners to bring them to the true knowledge of God. H With stammering lips. The word which is used here is derived from a verb ( 3 ^) which means to speak unintel- ligibly ; especially to speak in a foreign language, or to stammer ; and then to mock, deride, laugh at, scOrn. Comp. Isa. xxxiii. 19 ; Prov. i. 26; xvii. 5; Psa. ii. 4; lix. 9; Job xxii. 19. Here it means in a foreign or barbarous tongue ; and the sense is, that the lessons which God wished to teach would be conveyed to them through the language of foreigners — the Chaldeans. They should be removed to a distant land, and there, in hearing a strange speech, in living long among foreigners, they should learn the lesson which they refused to do when addressed by the prophets in their own land. 12. To whom he said. To whom God had said ; i, e, to the Jews. B, c. 713.: CHAPTER XXVIII. 527 13 But ^ tlie word of tlie Lord was unto tLem precept upon pre- cept, precept upon precept ; line upon line, line upon line ; here a little, and tliere a little ; that they might go, and fall hack- l Hos. 6. 5; 8. 12. m Matt. 13. 14. ward, and. he broken, and snared, and taken. 14 ^ Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. 15 Because ye haye said. We have made a covenant with 13 Therefore shall the word of Jehovah be indeed unto them, Precept upon precept, precept upon precept ; Line upon line, line upon line ; A little here and a little there ; — So that they go on, and fall backward. And be broken, and snared, and caught. 14 Wherefore hear ye the word of Jehovah, scoffing men, Who rule this people in Jerusalem. 15 Since ye say, “We have made a covenant with death. He had taught them the way of rest through the prophets, but they had refused to learn. IT This is the rest. That is, this is the true way of happiness, to wdt, by keeping the commands of God which had been so often repeated as to become to them objects of satiety and disgust. ^ This is the refreshing. This is the way in which the mind may be comforted. 13. But the word of the Lord was unto them. Or, rather, but the word of Jehovah shall be unto them. This refers to the mode in which God said he would instruct them in a foreign land. They had complained (vers. 9, 10) that his instructions had been like a short lesson constantly repeated, as we instruct children. God here says that it should be as they said it was — they would be carried away to a distant land, and long abide among strangers ; they would have ample time there to acquire instruction, and all that they would receive would be lesson after lesson of the same kind — line upon line, one judgment following another, until the lesson of their disobe- dience had been fully inculcated, and they had been brought to true repentance. ^ Here a little^ and there a little. So they had said (ver. 10) the lessons of God were to them by the prophets. So God says his lessons shall he to them by judgment. It shall not come in one sudden and overpowering burst of indignation ; but it shall be, as it were, dealt out to them in small portions, that it may not be soon exhausted. ^ That they might go^ etc. That they may go into captivity, and stumble, and be broken by the judgments of God. God will so deal out the lessons of his judgment and wrath, that as a people they shall be broken up, and made prisoners, and be borne to a distant land. 14. Wherefore^ etc. This verse commences a direct address to the scoffing and scornful nation, which is continued to the close of ver. 22. It is addressed particularly to the rulers in Jerusalem, as being the leaders in crime, and as being eminently deserving of the wrath of God. ^ Ye scornful men. Ye who despise and reproach God and his message ; who fancy yourselves to be secure, and mock at the threatened judgments of the Almighty. 15. We have made a covenant with death. We are not to suppose that they had formally said this, but that their conduct was as if they 528 ISAIAH. deatli, and witli liell are we at agreement ; when the overflow- ing scourge shall pass through, it shall not come unto us : for we have made lies our refuge, and under falsehood have we hid ourselves : m Eccles. 8. 8. [b. C. 713i' 16 % Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, ” a tried stone, a precious covnev-stone, a sure foundation : he ® that be- lie veth shall not make haste. n Psa. 118. 22 ; Matt. 21. 42 ; Acts 4. 11 ; Rom. 9. 33 ; Eph. 2. 20. o Rom. 10. 11 “And with sheol have we made a treaty; “ The overflowing calamity when it passeth through shall not reach us, “For we have made falsehood our refuge, “ And under deceit have we hid ourselves 16 Therefore thus saith the Lord Jehovah : Behold I lay in Zion for a foundation a stone, A tried stone, a corner-stone precious, A foundation firmly laid ; He that trusteth shall not flee away in alarm. had said it ; they lived as securely as if they had entered into a com- pact with death not to destroy them, and with hell not to devour them. The figure is a very bold one, and is designed to express the extraordinary stupidity of the nation. It is most strikingly descrip- tive of the great mass of men. They are as little anxious about death and hell as if they had made a compact wdth the king of terrors and the prince of darkness not to destroy them. They are as little moved by the appeals of the gospel, by the alarms of God’s pro- vidence, by the preaching of his word, and by all the demonstra- tions that they are exposed to eternal death, as though they had proved that there was no hell, or had entered into a solemn covenant that they should be unmolested. A figure similar to this occurs in Job V. 23 : For thou shalt he in league with the stones of the field ; And the beasts of the field shall be at peace with thee. Comp. Hos. ii. 18. IT And with hell, Heb., sheol — the land of shades, or of departed spirits. Note, ch. v. 14. It is nearly synony- mous here with death. H When the overflowing scourge shall pass through. There is here, in our translation, a little confusion of meta- phor, since we speak usually of an overflowing stream^ and not of an overflowing scourge. The word scourge (w’) means usually a whip, a scourge, the same as — and then means any punishment or calamity. See note, ch. x. 26. Comp. Job. ix. 23 ; v. 21. Here it means severe judgments or calamities, as overflowing like "water, or inundating a people. H We have made lies^ etc. That is, they acted as if they had a safe refuge in falsehood. They sought security in false doctrines, and regarded themselves as safe from all that the pro- phets had denounced. 16. Therefore thus saith the Lord God, This verse is introductory to the solemn threatening which follows. Its design seems to be this : The prophet was about to utter an awful threatening of the judgment of God upon the nation. It might be supposed, perhaps, that the intention Avas completely to sweep them, and destroy them — that the threatened calamity Avould remove every vestige of the Jewish people and of the true religion together. To meet this supposition, God CHAPTER XXVIII. 529 B. c. 713.] says that this should not occur. Zion was founded on a rock. It should be like an edifice that was reared on a firm, well-tried corner- stone — one that could endure all the storms that should beat around it, and be unmoved. The general sentiment of the verse is, therefore, that though a tempest of calamity was about to beat upon the people for their sins — though the temple was to be destroyed, the city laid in ashes, and many of the people slain — yet it was the purpose of God that his empire on earth should not be destroyed. A foundation, a corner-stone was to be laid that would be unshaken and unmoved by all the assaults of the foes of God, and all who were truly resting on that should be safe. The perpetuity of his kingdom, and the safety of his true people, is, therefore, the essential idea in this passage. That it refers to the Messiah, and is designed to show that his kingdom will be perpetual because it is reared on him, we shall see by an examination of the words which occur in the verse. In Zion, Note, ch. i. 8. Zion here is put for his empire, kingdom, or church in general on earth. To lay a corner-stone in Zion means that his kingdom would be founded on a rock, and would be secure amidst all the storms that might beat upon it. IT For a foundation a stone. That is, I lay a firm foundation which nothing can move ; I build it on a rock, so that the storms and tempests of calamity cannot sweep it away. Comp. Matt. vii. 24, 25. The Targum renders this, “ Lo ! I appoint in Zion a king, a strong, mighty, and terrible king.’* That the passage before us has reference to the Messiah there can be no doubt. The writers of the New Testament so understood and applied it. Thus it is applied by Peter, (ch. ii. 6,) “Wherefore, also, it is contained in the Scripture, Behold I lay in Sion a chief corner- stone, elect, precious ; and he that believeth on him shall not be con- founded.” See notes on Rom. ix. 33. Comp. Rom. x. 11, and Matt, xxi. 42 ; Luke xx. 17, 18 ; ii. 34 ; Eph. ii. 20. Such a reference also exactly suits the connexion. The stability of the kingdom of God on earth rests on the Messiah. God had determined to send him ; and consequently, amidst all the agitations and revolutions that could take place among his ancient people, this promise was sure, and it was certain that he would come, and that his church would be pre- served. IT A tried stone. The word which is used here is applied commonly to metals which are tried in the fire to test their quality. See Jer. ix. 6; Zech. xiii. 9 ; Psa. Ixvi. 10; Job xxiii. 10. The idea is, that God would lay for a foundation not a stone whose qualities were unknown, and whose stability might be doubtful, but one whose firmness and solidity were so fully known, that the foundation and the superstructure would be secure. IT A precious corner-stone. The word “precious” (LXX., and 1 Pet. ii. 6, 'ivnixov) refers to the fact that the most solid stone would be used to sustain the corner of the edifice. The principal weight of the superstructure rests on the corners ; and hence, in building, the largest and firmest blocks are selected and placed there. IT He that believeth. He that confides in that ; he that believes that that foundation is firm, and that he is secure in trusting in that, shall not make haste. The great doctrine of faith in the Messiah as a ground of security and salvation, on which so much stress is laid in the New Testament, is here distinctly adverted to. The sense is, that confidence in him should keep the mind firm, and preserve him that believes in safety. ^ ^hall not make haste. The LXX. render it, “shall not be ashamed,” ov fXT) Karaiax^vBy, So Peter, ch. ii. 6; and Paul, Rom. ix. 33. The VOL. I. 2 a 530 ISAIAH. IB. c. 713. 17 Judgment also will I lay to tlie line, and rigliteousness to tlie plummet ; and tlie liail sliall sweep away tlie refuge of lies, and the waters shall overflow the hiding-place. 18 IF And your covenant with death shall he disannulled, and your agreement with hell shall not stand; when the overflow- ing scourge shall pass through, then ye shall he ^ trodden down ® hy it. 1 a treading down to it. o Mai. 4. 3 17 And I will place judgment to the line, And justice to the plummet ; And the hail shall sweep away the refuge of falsehood, And the hiding-place shall the waters overwhelm. 18 And your covenant with death shall be broken ; And your league with sheol shall not stand, When the overflowing calamity shall pass through. By it ye shall be beaten down. Hebrew word from means properly to make haste; and then to urge on ; and then to be afraid, to flee. The idea is derived from one who is alarmed, and flees to a place of safety. The specific thought here is that of a man on whose house the tempest beats, and who apprehends that the foundation is insecure, and leaves it to seek a more safe position. The prophet says here, that the foundation on which Zion was reared would be so firm that if a man trusted to that he would have no cause of alarm, however much the storms should beat around it. The same idea essentially is conveyed in the version of the LXX., and by Paul and Peter, where it is rendered “ shall not be ashamed, or confounded. That is, he shall have no reason to be ashamed of his confidence in the firm foundation ; he shall not flee from it as a man does who puts his trust in that which fails him in the day of trial. 17. Judgment also will I lay to the line. The sense of this is, I w^ill judge them according to the exact rule of law, as an architect frames everything according to the rule -which he uses. In other words, there shall be no mercy intermingled. The line is used by a carpenter for measuring ; the plummet consists of a piece of lead attached to a string, and is also used by carpenters to obtain a perpendicular line. A carpenter works exactly according to the lines which are thus indicated, or his frame would not be properly adjusted. So God says that he would judge the people of Jerusalem according to the exact rule, without any intermingling of mercy. ^ And the hail, etc. See note on ver. 2. Hail, hailstones, and floods of waters are frequent images of the Divine vengeance and wrath, Psa. cv. 32 ; Rev. viii. 7 ; xi. 19 ; xvi. 21 ; Ezek. xiii. 13 ; xxxviii. 22 ; Isa. xxx. 30 ; xxii. 19. 18. And your covenant loith death. Note, ver. 15. II Shall he dis- annulled. The word rendered “ shall be disannulled’' — from — properly means to cover, overlay ; then to pardon, forgive ; then to make atonement, to expiate. It has the idea of blotting out, for- giving, and obliterating — because a writing in wax was obliterated or covered by passing the stylus over it. Hence, also, the idea of abolish- ing, or rendering nought, which is the idea here. H When the over- , flowing scourge. Note, ver. 15. H Then ye shall he trodden down hy it. There is in this verse a great intermingling of metaphor, not less than three figures being employed to denote the calamity. There is first B. c. 713.] CHAPTEH XXVIII. 531 19 From tlie time tliat it goetli forth it shall take you : for morning hy morning shall it pass oyer, hy day and hy night : and it shall he a yexation only ^ to understand the report. 20 For the hed is shorter than that a man can stretch himself on it : and the covering narrower 1 or, when he shall make you to understand doctrine^ than that he can wrap himsell in it. 21 For the Loud shall rise up as P in mount Perazim, he shall he wroth as ? in the val- ley of Giheon, that he may do his workj his strange work ; and bring to pass his act, his strange act. p 2 Sam. 5. 20. q Josh. 10. 10, etc. ; 1 Chron. 14. l6. r Lam. 3. 33. 19 As soon as it passes through, it shall bear you away ; For it shall pass through morning by morning, Yea, by day and by night ; And only to hear the report of it shall produce consternation. 20 For the bed is too short for one to extend himself at length, And the covering too narrow for one to wrap himself in it. 21 For as in mount Perazim will Jehovah arise ; As in the valley of Gibeon shall he be moved with anger, To do his work, his strange work ; To perform his act, his strange act. the scourge, an instrument of punishment ; there is then the idea of inundating waters or floods ; then there is also the idea of a warrior, or an invading army, that treads down an enemy. All the images are designed to denote essentially the same thing, that the judgments of God would come upon the land, and that nothing in which they had trusted would constitute a refuge. 19. From the time that it goeth forth it shall take you. It shall not delay, or be hindered, or put back. As soon as the judgment is sent forth from God it shall come upon you. H For morning hy morning. Continually ; without intermission. It shall be like floods and tempests that have no intermission ; that are repeated every day, and continued every night, until everything is swept before them. *^1 And it shall he a vexation. It shall be an object of alarm^ of agitation,* ot distress — from to move one’s self; to tremble with alarm ; to be troubled, Eccles. xii. 3 ; Hab. ii. 7 ; Dan. v. 19 ; vi. 27. Here it means that the calamity would be so great that it would All the mind with horror only to hear of it. For similar expressions denoting the effect of hearing a report of the judgments of God, see 1 Sam. iii. 11 ; 2 Kings xxi. 12; Jer. xix. 3. ^ The report. Margin, doctrine. See note on ver. 9. 20. For the hed is shorter^ etc. This is evidently a proverbial saying, and means that they would And all their places of defence insufficient to secure them. They seek repose and security — as a man lies down to rest at night. But they find neither. His bed furnishes no rest ; his scanty covering furnishes no security from the chills of the night. So it would be with those who sought protection in idols, in the promises of false prophets, and in the aid which might be obtained from Egypt. So it is with sinners. Their vain refuges shall not shield them. The bed on which they seek rest shall give them no repose ; the covering with which they seek to clothe them- selves shall not defend them from the wrath of God. 21. For the Lord shall rise up. To rise up is indicative of going forth to judgment, as when one rises from his seat to accomplish anv- 632 ISAIAH. fB.c. 713* 22 Now, therefore, be ye not mockers, lest your bands be made strong : for I have beard from the Lord God of hosts a s Dan. 9. 27. - - ^ consumption, ^ even determined upon the whole earth. 23 1[ Give ye ear, and hear my voice; hearken, and hear my speech. 22 And now be ye no longer scoffers, Lest your bands be made more strong ; Lor a consumption, and that determined have I heard, From the Lord Jehovah of hosts upon the whole land, 23 Give ear, and hear my voice ; Attend, and hearken to my word. thing. ^ As in mount Perazim, There is reference here, doubtless, to the event recorded in 2 Sam. v. 20, 21, and 1 Chron. xiv. 11, where David is said to have defeated the Philistines at Baal-Perazim. This place was near to the valley of Pephaim, (2 Sam. v. 19,) and not far from Jerusalem. The word Perazim is pdratZy to tear, or break forth, as w'aters do that have been confined ; and is indicative of sudden judgment, and of a complete overthrow. It was on that account given to the place where David obtained a signal and complete victory, 2 Sam. v. 20 ; and it is here referred to, to denote that God would come forth in a sudden manner to destroy Jerusalem and Judea. He would come upon them like bursting waters, and sweep them away to a distant land, ^ As in the valley of Giheon, In 1 Chron. xiv. 1 6, it is said that after the victory of Baal-Perazim “ David smote the host of the Philistines from Gibeon even to Gaza.” This victory is doubt- less referred to here, and not the victory of Joshua over the Gibeonites, (Josh. X. 10,) as Yitringa and others suppose. II That he may do his work^ his strange work. This is called his strange work because it would be inflicted on his people. He had destroyed their enemies often, but now he was about to engage in the unusual work of coming forth against his own people, and sweeping them away to a distant land. The work of judgment and punishment maybe called X\vestra7ige work of God always, inasmuch as it is not that in which he delights to engage, and is foreign to the benevolence of his heart. It is peculiarly so when his own people are the objects of his displeasure, and when their sins are such as to demand that he should visit them with the tokens of his wrath. 22. NoWy therefore. In view of the certain judgment which God will bring upon you. 11 Be ye not mockers. This was the prevailing sin, (vers. 9 — 14,) and on account of this sin, in part, the judgment of God was about to come upon the guilty nation. H Lest your baiids be made strong. Lest your confinement should be more severe and protracted. God would punish them according to their sins, and if they now ceased to mock and deride him it would greatly mitigate the severity of their punishment. Comp. ch. xxiv. 22. IT For I have heard^ etc. I, the prophet, have heard Jehovah of hosts threaten a consumption. H A consmnption^ etc. See this phrase explained in the note on ch. x. 23. *11 Upon the whole earth. The wLole land of Judea. See note, ch. xxiv. 1. 23. Give ye ear. In this verse the prophet introduces an important and striking illustration drawn from the science of agriculture. It is connected with the preceding part of the chapter, and is designed to show the propriety of what the prophet had said by an appeal to what B. c. 71 3.] CHAPTEH XXVIII. 533 24 Dotli the plowman plow I and break the elods of his all day to sow? doth he open | ground? 24 Is the husbandman always plowing in order that he may sow ? Opening and harrowing his land ? they all observed in the cultivation of their lands. The previous dis- course consists mainly of reproofs, and of threatenings of punishment on God’s people for their profane contempt of the messengers of God. He had threatened to destroy their nation, and to remove them for a time to a distant land. This the prophet had himself said (ver. 21) was his “ strange work.” To vindicate this, and to show the propriety of God's adopting every measure y and of not always pursuing the same course in regard to his peoplcy he draws an illustration from the farmer. He is not always doing the same thing. He adopts different methods to secure a harvest. He adapts his plans to the soil and to the kind of grain ; avails himself of the best methods of preparing the ground, sowing the seed, collecting the harvest, and of separating the grain from the chaff. He does not always plough, nor always sow, nor ahoays thresh. He does not deal with all kinds of land and grain in the same way. Some land he ploughs in one mode, and some in another ; and, in like manner, some grain he threshes in one mode, and some in another — adapting his measures to the nature of the soil and of the grain. Some grain he beats out with a flail, some he bruises ; but yet he will be careful not to break the kernel, or destroy it in threshing it. However severe may appear to be his blows, yet his object is not to crush and destroy it, (ver, 28 ;) but it is to remove it from the chaff, and to save it. In all this he acts the part of wisdom, for God has taught him what to do, vers. 26, 29. So, says the prophet, God will not deal Avith all of his people in the same manner, nor with them always in the same mode. He will vary his measures as a hus- bandman does. When mild and gentle measures will do, he Avill adopt them. When severe measures are necessary, he will resort to them. His object is not to destroy his people, any more than the object of the farmer in threshing is to destroy his grain. The general design of this allegory is, therefore, to vindicate the propriety of God’s engaging in what the prophet calls his “strange act,” and “strange Avork,” in punishing his people. The allegory is one of great beauty, and its pertinency and keeping are maintained throughout ; and it fur- nishes a most important practical lesson in regard to the mode in which God deals Avith his people. 24. Doth the ploughman y etc. The question here asked implies that he does not plough all the day. The interrogative form is often the most emphatic mode of affirmation. If All day. The sense is, does he do nothing else but plough ? Is this the only thing which is necessary to be done in order to obtain a harvest ? The idea Avhich the prophet intends to convey here is this : A farmer does not suppose that he can obtain a harvest by doing nothing else but plough. There is much else to be done. So it would be just as absurd to suppose that God would deal with his people always in the same manner as it Avould be for the farmer to be engaged in nothing else but ploughing. If Doth he opeiiy etc. That is, is he always engaged in opening, and breaking the clods of his field ? There is much else to be done besides this. The word “ open ” here refers to the furrows that are made by the plough. The earth is laid opeit as it were to the sunbeams, and tg 534 ISAIAH. [b. c. 713 . 25 When lie hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in ^the principal 'wheat, and the appointed barley, and the ^ rye, in their ^ place ? 1 or, the wheat in the principal place, and barley in the appointed place. 2 or, spelt. 3 border. 25 When he hath made the surface thereof even, Doth he not scatter the dill, and cast abroad the cummin, And cast in the excellent wheat, And the selected barley, And the rye in its proper limit ? the showers of rain, and to the reception of seed. The word rendered “break’' (iW') properly means to harrow; that is, to break up the clods by harrowing, Job. xxxix. 10; Hos. x. 11. 25. When he hath made plain^ etc. That is, when he has levelled or made smooth the surface of the ground, by harrowing or rolling it. Doth he not scatter abroad. He does not sow one kind of grain merely, but different species, according to the nature of the soil, or according to his wishes in regard to a crop. H The fitches, Yulgate, Gith; a kind of cockle — Nigella Romana^ an herb of sweet savour. LXX., fuKpbv peXavdiov, The word fitch denotes a small species of pea. The Hebrew word, however, which occurs nowhere else but here, probably denotes fennel, or dill, an herb whose seed the ancients mixed with their bread in order to give it a more agreeable relish. II A^id scatter the cummin, pD. Yulg. Cyminum — cummin. LXX., Kvfiivov — also cummin. The word properly denotes an annual plant whose seeds have a bitterish warm taste with an aromatic OUT, —Webster, The seeds of this plant "were used as a condiment in sauces. IT And cast in the principal wheat, Marg., “ the wheat in the principal place. ” — in its proper order, place, proportion. So Lowth, “ in due measure. So Aben Ezra and Kimchi render it, “by measure and they suppose it means that if too much wheat be sown on the land it will grow too thick, and that the spires will crowd and suffocate each other. Our translators have rendered the word rnill? principal, as if it were derived from rn© to rule, and seem to have supposed that it denoted wheat that was peculiarly excellent, or distinguished for its good qualities. Gesenius supposes that it means “ fat wheat,” from an Arabic signification of the word. Probably the word is designed to denote quality, and to convey the idea that wheat is the principal, or chief grain that is sown; it is that which is most valued and esteemed. IT And the appointed barley. The barley is a well-known grain. The word rendered “ appointed ” (199?) occurs nowhere else in the Scriptures. Castellio, Taylor, Grotius, Calvin, our translators, and others, suppose that it is derived from a Hebrew word which does not now occur — 195 to designate, to mark, to seal ; and that it means barley that had been put aside and marked as peculiarly excellent, or seed-barley. In Chaldee the word 19P occurs in the sense of to seal, to mark, to designate. — Chaldee Par. ; 2 Kings ix. 13 ; Esth. v. 1 ; Numb. xvii. 3. The LXX., who translated it Ksyxpov; and the Yul- gate, Aquila, and Theodotion, understand the word as denoting a species of grain, the millet. The idea is, probably, that expressed by Grotius and in our version — of barley that had been selected as seed-barley on account of its excellent quality. ^ And the rye, Marg., spelU The CHAPTER XXVIII. 535 B. c. 713.] 26 * For his God doth instnict him to discretion, and doth teach him. 27 For the fitches are not threshed with a threshing in- 1 or, and he bindeth it in siich sort as his God doth teach him. strument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. 2G For his God doth rightly instruct him ; He furnisheth him with knowledge. 27 For the dill is not beaten out with a drag, IsTor is the wheel of the wain made to turn round on the cummin ; But the dill is beaten out with a stick, — And the cummin with a rod. word usually denotes spelt — a kind of wheat now found in Flanders and Italy, called German wdieat. It may, however, denote rye. ^ In their place. Literally, in the border, LXX., “ in thy borders” — eV rols bpiois (Tov. The idea seems to be that the spelt or rye Avas sowed in the borders of the field, Avhile the Avheat was soaa'ii in the middle ; or that the rye Avas sown in its proper hounds, or in the places Avhich were adapted to it, and best fitted to promote its groAvth. 26. • For his God doth instruct him, etc. Marg., “ he bindeth it in such sort as his God doth teach him.” The more correct idea is conveyed in the text. The word properly means, he instructs, admonishes, or teaches him. The idea that skill in agriculture is communicated by God is not one that is discordant to reason, or to the general teach- ings of the Bible. Thus the architectural and mechanical skill of Bezaleel and Aholiah, by which they Avere enabled to make the taber- nacle, is said expressly to have been imparted to them by God, Exod. xxxi. 2 — 6. Thus also Noah was taught hoAv to build the ark, Gen. vi. 14 — 16. We are not indeed to suppose that the farmer is inspired; or that God communicates to him by special reAmlation where, and when, and how he shall soav his grain : but the sense is, that God is the author of all his skill. He has endoAved hiniAAdth understanding, and taught him by his providence. It is by the study of what God teaches in the seasons, in the soil, in the results of experience and observation, that he has this art. He teaches him also by the example, the counsel, and even by the failures of others ; and all the knoA\dedge of agriculture that he has is to be traced up to God. 27. For the fitches are not threshed icith a threshing instrument. The Avord here used denotes properly that Avhich is pointed or sharp, and is joined with in Isa. xli. 15 — meaning there the threshing dray or sledge ; a plank A\dth iron or sharp stones that Avas draAvn by oxen over the grain. Comp. 1 Chron. xxi. 23 ; 2 Sam. xxiv. 22. In the passage before us, several methods of threshing are mentioned as adapted to different kinds of grain, all of which are at the present time common in the East. Those Avhich are mentioned under the name of the “threshing instrument,” and a “ cart AA'heel,” refer to instruments Avhich are still in use in the East. Niebuhr, in his Travels in Arabia, sa)^s, (p. 299,) “In threshing their corn, the Arabians lay the sheaves doAvn in a certain order, and then lead over them two oxen dragging a large stone.” “ They use oxen, as the ancients did, to beat out their corn, by trampling on the sheaves, and dragging after them a clumsy machine. This machine is not a stone cylinder ; nor a plank with sharp stones as in Syria ; but a sort of sledge consisting of three 536 ISAIAH. [b. c. 713, rollers, fitted with irons which turn upon axles. A farmer chooses out a level spot in his fields, and has his corn carried thither in sheaves, upon asses or dromedaries. Two oxen are then yoked in a sledge ; a driver then gets upon it, and drives them backwards and forwards upon the sheaves ; and fresh oxen succeed in the yoke from time to time. By this operation the chaff is very much cut down ; it is then winnowed, and the grain thus separated." “This machine," Niebuhr adds, “is called Nauridj. It has three rollers which turn on three axles ; and each of them is furnished with some irons which are round and flat. Two oxen were made to draw over the grain again and again the sledge above mentioned, and this was done with the greatest convenience to the driver ; for he was seated in a chair fixed on a sledge." The annexed cut will give an idea of this mode of threshing, and of the instruments that were employed. IT Neither is a cart wheel. This instrument of threshing is described by Bochart, (Hieroz. p. i. lib. ii. c. xxxii. p. 311,) as consisting of a cart or wagon fitted with wheels adapted to crush or thresh the grain. This he says was used by the Carthagenians who came from the vicinity of Canaan. It appears to have been made with serrated wheels, perhaps almost in the form of circular saws, by which the straw was cut fine at the same time tliat the grain was separated from the chaff. II But the fitches are beaten out with a staff. With a stick or flail. That is, pulse in general, beans, peas, dill, cummin, etc., are easily beaten out with a stick or flail. This mode of threshing is common everywhere. It was also practised, as w’ith us, in regard to barley and other grain where there was a small quantity, or where there was need of special haste. See Buth ii. 17 ; Judges vi. 11. 28. Breach corn. In Hebrew, — ort* But the word evidently denotes the material from which bread is made, The word is used in B. C. 713. CHAPTER XXVIII. ^ 537 28 Bread com is bruised : tlie wheel of his cart; nor bruise because he will not ever be it with his horsemen, threshing it; nor break it with 28 Bread corn is crushed [with the threshing wain], But he will not always be thus threshing it ; Nor will he always (hive over it the wheel of his wain ; Nor bruise it with his horses. the same sense in ch. xxx. 23. IT Is bruised. That is, is more severely bruised than the dill and the cummin ; it is pressed and crushed by passing over it the sledge, or the wain with serrated wheels. The word PP.7 means often to break in pieces ; to make small or fine. It is, however, applied to threshing, as consisting in beating or crushing. Isa. xli. 15: “ Thou threshest the mountains, and beatest them small"’ — ■ pirv) . ^ Because he will not ever he threshing it. The word rendered “because” ('?) evidently here means although or hut; and the sense is, that he will not always continue to thresh it ; this is not his only business. It is only a part of his method by which he obtains grain for his bread. It would be needless and injurious to be always en- gaged in rolling the stone or the sledge over the grain. So God takes various methods with his people. He does not always pursue the same course. He sometimes smites and punishes them, as the farmer beats his grain. But he does not always do it. He is not engaged in this method alone; nor does he pursue this constantly. It would crush and destroy them. He, therefore^ smites them just enough to secure, in the best manner, and to the fullest extent, their obedience; just as the farmer bruises his sheaves enough to separate all the grain from the chaff. When this is done, he pursues other methods. Hence the various severe and heavy trials with which the people of God are afflicted. IT iVor bruise it with his horsemen, Lowth renders this, “ with the hoofs of his cattle proposing to read VOID instead of by a change of a single letter d Samekh, instead of tD Shm, So the Syriac and the Vulgate ; and so Symmachus and Theodotion. But the word may denote not only a horseman, but the horse itself on which one rides. See Bochart, Hieroz. p. i. lib. ii. c. vi. p. 98. Comp. Hab. i. 8 ; note, Isa. xxi. 7, 9 ; 2 Sam. i. 6. That horses were used in treading out grain there can be no doubt. They are extensively used in this coun- try ; and though in Palestine it is probable that oxen were chiefly employed (Deut. xxv. 4) in the early times, yet there is no improba- bility in supposing that in the times subsequent to Solomon, when horses abounded, they were preferred. Their more rapid motion, and perhaps the hardness of their hoofs, makes them more valuable for this service. See Michaelis’ Commentary on the Laws of Moses, vol. ii. Appendix, pp. 430 — 514, Ed. London, 1814. There are here, therefore, four modes of threshing mentioned, all of which are common still in the East: (1.) The sledge with rollers, on Avhich were pieces of iron or stone, and which was dragged over the grain. (2.) The cart or wain, with serrated wheels, and which was also drawn over the grain. (3.) The flail, or the stick. (4.) The use of cattle and horses. 29. This also cometh, etc. That is, these various devices for thresh- ing his grain comes from the Lord no less than the skill with which he tills his land. See ver. 26. IT And excellent in working. Or rather, who magnifies his wisdom, rPOT. This word properly means 2aV 538 ISAIAH. [b.c.713. 29 TMs also cometL. fortli is wonderful ^ in counsel, and from tlie Lord of hosts, which excellent in working. t Psa. 92. 5; Jer. 32. 19; Rom. 11. 33.; 29 This also proceedeth from Jehovah of hosts ; He makes wonderful his counsel, He magnifies his wisdom. wisdom, or understanding, Job xi. 6 ; xii. 16 ; xxvi. 3; Prov. in. 21; viii. 14; xviii. 1. The idea of the prophet is, that God, who had so wisely taught the husbandman, and who had instructed him to use such various methods in his husbandry, would also be himself wise, and would pursue similar methods with his people. He would not always pursue the same unvarying course, but would vary his dis- pensations as they should need, and as would best secure their holi- ness and happiness. We see (1) the reason of afflictions. It is for the same cause which induces the farmer to employ various methods on his farm. (2.) We are not to expect the same unvarying course in God’s dealings with us. It would be as unreasonable as to expect that the farmer would be always ploughing, or always threshing. (3.) We are not to expect always the same of afflictions. The farmer uses different machines and modes of threshing, and adapts them to the nature of the grain. So God uses different modes and adapts them to the nature, character, and disposition of his people. One man requires one mode of discipline, and another another. At one time we need one mode of correction to call us from sin and temptation; at another another. We may lay it down as a general rule, that the Divine judgments are* usually in the line of our offences ; and by the nature of the judgment we may usually ascertain the nature of the sin. If a man’s besetting sin is pride^ the judgment will usually be something that is fitted to humble his pride ; if it be covetousness, his property may be removed, or it may be made a curse ; if it be undue attachment to children or friends, they may be removed. (4.) God will not crush or destroy his people. The farmer does not crush or destroy his grain. In all the various methods which he uses, he takes care not to pursue it too far, and not to injure the grain. So with God’s dealings with his people. His object is not to destroy them, but it is to separate the chaff from the wheat ; and he will afflict them only so much as may be necessary to accomplish this. He will not be always bruising his people, but will in due time remit his strokes — just as the thresher does. (5.) We should, therefore, bear afflictions and chastisements with patience. God deals with us in mercy — and the design of all his dispensations towards us, in prosperity and adversity, in sickness and in health, in success and disappointment, is to produce the richest and most abundant fruits of righteousness, and to prepare us to enter into his kingdom above. ANALYSIS OF CHAPTER XXIX. This chapter relates solely to Jerusalem — here called Ariel. See note on ver. 1. It is not immediately connected with the preceding or the following chapters, though it is not improbable they were delivered about the same time. At what time this was dehvered is not knovm, though it is evident that it was before the invasion by Sennacherib, and probably before the CHAPTER XXIX. 539 B. c. 713.] CHAPTER XXIX. ^WOE^ to Ariel, to Ariel, ^ tlie 1 or, O Ariel, i. e. the lion of God. 2 or, of the city. city where “ David dwelt ! add ye year to year ; let tliein ^ kill sacrifices. u 2 Sam. 5. 9. 3 cut off the heads. Vision XXIV. — Ch. xxix. Jerusalem, 1 Woe to Ariel, to Ariel, The city where David dwelt ! Add year to year ; Let the festivals go round. time of Hezeldah. The prophecy in the chapter consists of two parts : . I. The invasion of Judea by Sennacherib, and its sudden deliverance, vers. 1 — 8. II. A reproof of the Jews for their infidelity and impiety. I. The invasion of Judea, and the distress that would be brought upon Jerusalem, and its sudden deliverance, vers. 1 — 8. {a) Ariel would be filled with grief and distress, vers. 1, 2. (^) Jehovah would encamp against it and besiege it, and it would be greatly straitened and humbled, vers. 3, 4. (c) Yet the besieging army would be visited with sudden calamity and de- struction — ^represented here by thunder and tempest and flame, vers. 5, 6. {J) The enemy would vanish as a dream, and all his hopes would be disap- pointed, as the hopes of a hungry and thirsty man are disappointed who dreams of having satisfied his hunger and thirst, vers. 7, 8. There can be no doubt, I think, that this portion of the prophecy refers to the sudden and di’eadful overthrow of Sennacherib; and the design of this portion of the prophecy is to give the assurance that though Jerusalem would be in imminent danger, yet it would be suddenly delivered. II. The second part consists of reproofs of the inhabitants of Jerusalem for their infidelity and impiety, {al) They were full of error, and all classes of people were wandering from God — reeling under error like a drunken man, ver. 9. (^) A spirit of blindness and stupidity everywhere prevailed among the people, vers. 10 — 12. (c) Formality and external regard for the institutions of religion prevailed, but without its life and power, ver. 13. {J) They attempted to lay deep and skilful plans to hide their wickedness from Jehovah, ver. 15. {e) They were unjust in their judgments, making a man an offender for a word, and perverting just judgment, ver. 21. (/) For all this they should be punished. (1.) The wisdom of their wise men should fail, ver. 14. (2.) The scorner would be consumed, ver. 20. (y) There would be an overturning, and the people would be made acquainted with the law of God, and the truly pious would be comforted, vers. 16 — 19. Those who had erred would be reformed, and would come to the true Imow- ledge of God, vers. 22 — 24. 1. Tffoe. Comp, note, ch. xviii. 1. IT Tb Ariel. There can be no doubt that Jerusalem is here intended. The declaration that it was the city where David dwelt, as well as the entire scope of the pro- phecy, proves this. But still it is not quite clear why the city is here called Ariel. The margin reads, “ O Ariel, i. e. the lion of God.’" The word Ariel is compounded of two words, and is usually supposed to be made up of a lion., and God; and if this inter- pretation is correct, it is equivalent to a strong, mighty, fierce lion — where the w'ord “ God” is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God ; i. e. lofty cedars. The lion is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. 2 Sam. xxiii. 20 : “ He slew two lion-like men of Moab.” 1 Chron. xi. 22. This use of the word to denote a hero is common in Arabic. See Bochart, Hieroz. 640 ISAIAH. [b. c. 713.“ p. i. lib. iii. c. 1. If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital of a kingdom that was so celebrated for its triumphs in war. The word “Ariel” is, however, used in another sense in the Scriptures, to denote an altar y (Ezek. xliii. 15, 16,) where in the Hebrew the word is Ariel. This name is given to the altar, Bochart supposes, (Hieroz. p. i. lib. iii. c. 1,) because the altar of burnt- offering devours as it were the sacrifices, as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word is the same as one used in Arabic to denote a fire-hearth^ and that the altar was so called because it was the place of perpetual burnt- offering. The name Ariel is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. 'i'he Chaldee renders it, “Woe -to the altar, the altar which was con- structed in the city where David dwelt.” It seems to me that this view better suits the connexion, and particularly ver. 2, (see note,) than to suppose that the name is given to Jerusalem because it was like a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on a hearth, con- tinually burned on the altar. H The city where David dwelt. David took the hill of Zion from the Jebusites, and made it the capital of his kingdom, 2 Sam. v. 6 — 9. Lowth renders this, “the city which David besieged.” So the LXX., (eVoAe/^T^o-e ;) and so the Yulgate, (expugnavit.) The word properly means to encamp, to pitch one’s tent, (Gen. xxvi. 17,) to station one’s self. It is also used in the sense of encamping against any one — that is, to make war upon or to attack, (see ver. 3, and Psa. xxvii. 3; 2 Sam. xii. 28;) and Jerome and others have supposed that it has this meaning here in accordance Avith the interpretation of the LXX. and the Yulgate. But the more correct idea is probably that in our translation, that David pitched his tent there; that is, that he made it his dwelling- place. H Add ye year to year. That is, “ go on year after year, suffer one year to glide on after another in the course which you are pur- suing.” This seems to be used ironically, and to denote that they were going on one year ^fter another in the observance of the feasts ; walking the round of external ceremonies as if the fact that David had dwelt there, and that that Avas the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter \\SiS fo7'mality and heartless7iess in their devotions, (ver. 13,) and this seems to be referred to here. H Let them kill sa- crifices. Margin, “ cut off the heads.” The Avord here rendered “kill” (^i?D uiean to smite, to heAv, to cut doA\m, Isa. x. 34; Job xix. 26. But it has also another signification, Avhich better accords with this place. It denotes to make a circle, to revolve ; to go round a place. Josh. vi. 3, 11 ; to surround, 1 Kings vii. 24; Psa. xxii. 17 ; 2 Kings vi. 14; Psa. xvii. 9; Ixxxviii. 18. The word rendered sacri- fices may mean a sacrifice, (Psa. cxviii. 27 ; Exod. xxiii. 18 ; Mai. ii. 3,) but it more commonly and properly denotes feasts or festivals, Exod. x. 9; xii. 14; Lev. xxiii. 39; Deut. xvi. 10, 16; 1 Kings viii. 2, 65; 2 Chron. vii. 8, 9; Neh. A'iii. 14; Hos. ii. 11, 13. Here the sense is, “ let the festivals go round that is, let them re- volve as it were in a perpetual, unmeaning circle, until the judgments CHAPTER XXIX. 541 B. c. 718.] 2 Yet I will distress Ariel, and there shall he heaviness and sorrow : and it shall he unto me as Ariel. 3 And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee. X 2 Kings 25. 1, etc. 2 Yet I will bring distress upon Ariel, And there shall be mourning and sorrow ; And it shall be unto me as the hearth of the great altar. 3 And I will encamp against thee round about ; And I will lay siege against thee with a mound ; And I wUl raise ramparts against thee. due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms. 2. Yet I will distress Ariel. The reference here is doubtless to the siege which God says (ver. 3) he would bring upon the guilty and formal city. H And there shall be heaviness and sorrow. This was true of the city in the siege of Sennacherib, to which this probably refers. Though the city was delivered in a sudden and remarkable manner, (see note on vers. 7, 8,) yet it was also true that it was reduced to great distress. See ch. xxxvi., xxxvii. *11 And it shall he unto me as Ariel. This phrase shows that in ver. 1, Jerusalem is called “ Ariel’ ^ because it contained the great altar, and was the place of sacrifice. The word Ariel here is to be understood in the sense of the hearth of the great altar ; and the meaning is, “I will indeed make Jerusalem like the great altar ; I wall make it the burning-place of wrath, where my enemies shall be consumed as if they were on the altar of burnt sacrifice.” Thus, in ch. xxxi. 9, it is said of Jehovah that his “fire is in Zion, and his furnace in Jerusalem.” This is a strong expression denoting the calamity that was approaching ; and though the main reference in this whole passage is to the distress that would come upon them in the invasion of Sennacherib, yet there is no impropriety in supposing that there was presented to the mind of the prophet in vision the image of the total ruin that would come yet upon the city by the Chaldeans — when the temple, the palaces, and the dwellings of the magnificent city of David would be in flames, and, like a vast blazing altar, consuming that which was laid upon it. 3. And 1 will camp against thee. That is, I will cause an army to pitch their tents there for a siege. God regards the armies which he would employ as under his control, and speaks of them as if he would do it himself. See note, ch. x. 5. ^ Round about, As in a circle — that is, he would encompass or encircle the city. The word here used in ch. xxii. 18 means a6aZ/, but here it evidently means a circle; and the sense is, that the army of the besiegers would en- compass the city. A similar form of expression occurs in regard to Jerusalem in Luke xix. 43: “Tor the days shall come upon thee, that thine enemies shall cast a trench (x^paKa — a rampart, a mound) upon thee, (o-ot, against thee,) and compass thee rounds {'nepiKVKXdxrovo-l (T6, encircle thee.) So also Luke xxi. 20. The LXX. render this, “ I will encompass thee as David did” — evidently reading it as if it were ; and Lowth observes that two MSS. thus read it, and he himself adopts it. But the authority for correcting the Hebrew text in this way is not sufficient, nor is it necessary. The idea in the pre- sent reading is a clear one, and evidently means that the armies of 542 ISAIAH. 4 And thou shalt he brouglit y down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall y Lam. 1. 9. Ipeep, or, chirp. [b. C. 713. ^ whisper out of the dust. 5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall he as chaffs that passeth away : yea, it shall be at an instant “ suddenly. 2 Job 21. 18. a 1 Thess. 5. 3. 4 And thou shalt be humbled, and shalt speak out of the ground ; And thy speech shall be low out of the dust ; And thy voice shall be like a necromancer out of the ground, And thy words shall be shrill out of the dust. 5 But the multitude of thy foreigners shall be lilce fine dust, The multitude of the oppressors like flying chafl‘; Yea, it shall be instantaneous, sudden. Sennacherib would encompass the city. IT With a mount. A ram- part ; a fortification. Or rather, perhaps, the word means a post, a military station, from to place^ to station. The Avord in this form occurs nowhere else in the Scriptures ; but the Avord occurs in 1 Sam. xiii. 23 ; xiv. 1, 4 ; 2 Sam. xxiii. 14, in the sense of a mili- tary post or garrison. ^ I toill raise forts. That is, ramparts, such as were usually throAvn up against a besieged city, meaning that it should be subjected to the regular process of a siege. The LXX. read nt-upyovs, towers ; and so also tAVO MSS. by changing the letter 1 into *^. But there is no necessity for altering the HebreAV text. Lowth prefers the reading of the LXX. 4. And shalt speak out of the ground. See note on ch. viii. 19. The sense here is, that Jerusalem, that had been accustomed to pride itself on its strength, would be greatly humbled and subdued. Its loud and lofty tone Avould be changed. It Avould use the suppressed language of fear and alarm, as if it spoke from the dust, or in a shrill small Amice, like the pretended conversers Avith the dead. ^ And thy speech shall whisper out of the dust. Marg., peep, or chirp. See note, ch. viii. 19. 5. Moreover. These verses (5, 7, 8) contain a beautiful description of the destruction of the army of Sennacherib. Though they had laid the plan of a regular siege ; though the city, in itself, Avould not be able to hold out against them, and all Avas alarm and conscious imbe- cility Avithin,— yet in an instant the siege Avould be raised, and the advancing hosts of the Assyrians Avould all be gone. ^ The midtitude of thy strangers. The multitude of the strangers that shall besiege thee: called ^Hhy strangers,” because they besieged or oppressed thee. The Avord “strangers” here, as elseAA^here, rnGdiHs foreigners. See note, ch. i. 7. Comp. ch. ii. 6 ; A^ 17 ; xiv. 1 ; xxv. 2, 5 ; xxix. 5 ; lx. 10. Shall be like small dust. Light, fine dust, that is easily dissipated by the Avind. ^ Of the terrible ones. Of the invading, besieging army, that is so much the object of dread. ‘IT As chaff that passeth aicay. See note, ch. xvii. 13. 'This image of chaff driven before the Avind, to denote the sudden and entire discomfiture of ene- mies, is common in the Scriptures. See Job xxi. 18; Psa. i. 4; xxxA'. 6 ; Hos. xiii. 13. IT Yea, it shallbe at an instant suddenly. The forces of Sennacherib Avere destroyed in a single night by the angel of the Lord, (Isa. xxxvii. 36 ; notes, ch. x. 12, 28 — 34,) and the siege of Jerusalem Avas of course immediately raised. CHAPTER XXIX. 543 B. C.713.] 6 TEou * sLalfc be visited of tlie Lord of hosts with thmider, and with earthquake, and great noise, with storm and tempest, and the flame of devouring Are. 7 ^ And the multitude of all the nations that fight against b ch. 30. 30. Ariel, even all ‘^that fight against her and her munition, and that distress her, shall he as a dream of a night vision. 8 It shall even he as when an hungry man dreameth, and, be- hold, he eateth ; hut he awaketh, c ch.41. 11, 12. dch. 37. 36. 6 From Jehovah of hosts shalt thou [the Assyrian] be visited With thunder, and with earthquake, and with great noise ; With storm and tempest, and with a flame of devouring fire. 7 And as in a di’eam, in a vision of the night. So shall it be with the multitude of all the nations That fight against Ariel ; And all that oppose her and her ramparts. And all that distress her. 8 And it shall be as when an hungry man dreameth, and lo ! he eats. 6. Thou shalt be visited. This is an address to the mighty army of the Assyrian. Such transitions are not uncommon in the writings of Isaiah. His eye seems to have been directed in vision to the hosts of Sennacherib, and to their sudden dispersion and destruction, (ver. o;) and, by a sudden but not unnatural transition, he turns and addresses the army itself with the assurance that it should be punished. Comp, ch. XXX. 30. With thunder^ etc. The army of the Assyrian Avas cut off by an angel sent forth from God, ch. xxxvii. 36. It is possible that all the agents here referred to may have been employed in the destruction of the Assyrian host, though they are not particularly specified in the history. But it is not absolutely necessary to under- stand this verse in this manner. The image of thunder, earthquakes, and lightning, is an impressive representation of sudden and awful judgment in any manner. The sense is, that they should be suddenly destroyed by the direct visitation of God. See ch. ix. 5 ; xxvi. 11. 11 And the flame of devouring fire. Lightning, that seems to devour ^ or that suddenly consumes. 7. And the multitude of all the nations. The Assyrians and their allied hosts. IT And her munition. Her fortresses, castles, places of strength, Ezek. xix. 9 ; Eccles. ix. 14 ; 2 Sam. v, 7. ^ Shall be as a dream of a night vision. In a dream Ave seem to see the objects of which we think as really as when awake, and hence they are called visions ^ and visions of the night, Gen. xlvi. 2 ; Job iv. 13 ; vii. 14 ; Dan. ii. 28 ; iv. 5 ; vii. 1, 7, 13, 15. The specific idea here is not that of the suddenness with which objects seen in a dream appear and then vanish ; but it i% that which occurs in ver. 8, of one •who dreams of eating and drinking, but who awakes and is hungry and thirsty .till. So it was with the Assyrian. He had set his heart on the wealth of Jerusalem. He had earnestly desired to possess that city — as a hungry man desires to satisfy the cravings of his appetite. But it ■would be like the vision of the night ; and on that fatal morning on which he should awake from his fond dream (ch. xxxvii. 36) he would find all his hopes dissipated, and the long- cherished desire of his soul unsatisfied still. 8. It shall even be, etc. This is a most striking figure, representing the earnest desire of the Assyrian to possess the city of Jerusalem and his utter disappointment. The comparison is elegant and beau- 544 ISAIAH. [b. c. 713. and liis soul is empty: or as when a thirsty man dreameth, and, hehold, he driuheth; hut he awaketh, and, hehold, he is faint, and his soul hath appetite : so shall the multitude of all the nations he, that fight against mount Zion. But awakes, and his soul is still unsatisfied ; And as a thirsty man dreameth, and lo ! he drinks, And awakes, and lo ! he is still faint, And his soul is still craving ; So shall it be with the multitude of all the nations Which war against mount Zion. tiful in the highest degree. It is wrought up to great perfection ; and is perfectly suited to illustrate the object in view. The same image substantially is found in the classic writers ; and this, says Lowth, may, for beauty and ingenuity, fairly come in competition with one of the most elegant of Virgil, (greatly improved from Homer, Iliad xxii. 119,) where he has applied to a different purpose, but not so happily, the same image of the ineffectual workings of the imagi- nation in a dream : Ac veluti in somnis oculos ubi languida pressit Nocte quies, nequicquam avidos extendere cursus Velle videmur, et in mediis conatibus segri Succidimus; non lingua valet, non corpore notse Sufficiunt vires ; nec vox, nec verba sequuntur . — JEniad xii. 908. And as when slumber seals the closing sight, The sick wild fancy labours in the night, Some dreadful visionary foe we shun. With airy strides, but strive in vain to run ; In vain our baffled limbs their powers essay, We faint, we struggle, sink, and fall away; Drained of our strength, we neither fight nor fly, And on the tongue the struggling accents die. — Fitt. See also Lucretius, (iv. 10 — 19,) who also expresses the same image as Isaiah. As the simile of the prophet is drawn from nature, an extract which describes the actual occurrence of such a circumstance will be agreeable. “ The scarcity of water,*’ says Park, “ was greater here at Bubaker than at Benown. Hay and night the wells w'ere crowded with cattle lowing, and fight ng with each other to come at the trough. Excessive thirst made many of them furious ; others, being too weak to contend for the water, endeavoured to quench their thirst by devouring the black mud from the gutters near the wells ; which they did with great avidity, though it was commonly fatal to them. This great scarcity of water ^vas felt by ^11 the people of the camp ; and by none more than myself. I begged water from the negro slaves that attended the camp, but with indifferent success ; for though I let no opportunity slip, and was very urgent in my soli- citations, both to the Moors and to the negroes, I %vas but ill supplied, and frequently passed the night in the situation of Tantalus. No sooner had I shut my eyes, than fanc}’’ 'would convey me to the streams and rivers of my native land ; there, as I wandered along the verdant bank, I surveyed the clear stream with transport, and hastened to swallow the delightful draught ; but alas ! disappointment awakened me, and 1 found myself a lonely captive, perishing of thirst amid t)ie wilds of Africa.” — Travels in Africa. CHAPTER XXIX. 545 B. c. 713.1 9 IT Stay yourselyes, and wonder ; ^ cry ye out, and cry : they are drunken, but not with ■wine; they stagger, but not with strong drink. 1 or, take your pleasure and riot, e ch. 51. 21. 10 For-^ the Lord batb poured out upon you the spirit of deep sleep, and hath closed your eyes : the prophets and your ^ rulers, the seers ^ hath he covered. /Rom. 11.8. Q. heads, g 1 Sam. 9. 9. 9 Stand astonished, and wonder ! Stare, and be blinded with amazement ! They are drunken — but not with wine ; They stagger — but not with strong drink. 10 For Jehovah hath poured out upon you the sphit of profound sleep ; And he hath closed up your eyes : The prophets, and the rulers — The seers hath he blinded. 9. ^tay yourselves. Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden over- throw. He now turns to the Jews, and reproves their stupidity, for- mality, and hypocrisy ; and the remainder of the chapter is occupied Avith a statement of the prevalence of these sins, and of the judgments that must follow, and of the fact that there should yet be an extensive reformation and turning to the Lord. The word rendered “ stay yourselves nieans properly to linger, tarry, delay, Gen. xix. 16 ; xliii. 10 ; 2 Sam. xv. 28. Here it seems to denote that state of mind in Avhich any one is fixed in astonishment ; in which one stops, and stares at some strange and unexpected occurrence. The object of amazement which the prophet supposes would excite astonishment, Avas the stupidity, dulness, and hypocrisy of a people Avho had been so signally favoured. Comp. Hab. i. 5. IF Cry ye out,, and cry. There is in the original here a paronomasia which cannot be conveyed in a translation. The AA'ord which is used is one form of the verb — Avhich means, usually, to make smooth, rub, spread over: hence, in the Hithpalpel form Avhich is here used, to be spread over ; and hence is applied to the eyes, (Isa. vi. 10,) to deilote blindness, as if they Avere overspread Avith something by reason of which they could not see. Here it probably means, “ be ye dazzled and blinded,’* that is, be ye astonished, as in the former part of the verse. The idea seems to be that of some object of sudden astonishment that dims the sight, and takes away all the powers of vision. The Avord is used in the same sense in ch. xxxii. 3. Comp. ch. xxxv. 5 ; xlii. 19. Probably the idea here Avould be well expressed by our word stare, “ stare and look with a stupid surprise denoting the attitude and condition of a man Avho is amazed at some remarkable and unlooked- for spectacle. IT They are drunken, but not xoith wine. The people of Jerusalem. They reel and stagger, but the cause is not that they are drunken Avith Avine. It is a moral and spiritual intoxication and reeling. They err in their doctrines and practice ; and it is with them as it is with a drunken man that sees nothing clearly or correctly, and cannot walk steadily. They have perverted all doctrines ; they err in their views of God and his truth, and they are irregular and cor- rupt in their conduct. 10. For the Lord hath 'poured out upon you. The Avord rendered “ hath poured out ’* is usually referred to the act of pouring out a libation, or drink-offering in worship, Exod. xxx, 9 ; Hos. ix. 4; Isa. 546 ISAIAH 11 And tlie vision of all is I become nnto you as tbe words of a ^ book that is sealed, * wMcb men deliver to one that is learned, saying, Head tbis, I pray tbee : and be saitb, I cannot ; for it is sealed : 1 or, letter, h Dan. 12. 4,9 ; Rev. 5. 1—9. [ b . G. 713. I 12 And tbe book is delivered to bim that is not learned, say- ing, Read tbis, I pray tbee : and be saitb, I am not learned. 13 ^ Wherefore tbe Lord said, Forasmuch as tbis people draw near me with their mouth, * and i Ezek. 33. 31 ; Matt. 15. 6—9. 11 So that tbe vision of all is as tbe words of a book sealed up, Which is given to one who is skilled in reading, Saying, “ Bead this, I pray tbee And be shall say, “I cannot read it, for it is sealed up 12 And tbe book is given to one who cannot read. Saying, ‘‘Read this, I pray tbee And be shall say, “I cannot read.” 13 Wherefore Jehovah saitb, Forasmuch as this people draw near to me with their mouth. XXX. 1. Here it means that Jehovah had, as it %vere, drenched them (LXX, veTtoriicev) Avitb a spirit of stupefaction. This is traced to God in accordance with the usual custom in the Bible, by Avhich bis pro- vidential agency is recognised in all events. See notes, cb. vi. 9, 10. Comp, notes, Rom. xi. 8, where tbis passage is quoted from the LXX., and is applied to tbe Jews in tbe time of the apostle Paul. *11 The spirit of deep sleep. The word rendered “ deep sleep” is tbe same as is used in Gen. ii. 21, to denote tbe sleep that God brought on Adam ; and in Gen. xv. 12, to denote tbe deep sleep that fell on Abraham, and when a horror of great darkness fell upon him ; and in 1 Sam. xxvi. 12, to denote the deep sleep that came upon Saul, when Da^dd approached and took away the spear and the cruise of water from his bolster. Here it means spiritual sluggishness, inactivity, stupidity, that prevailed everywhere among the people in regard to the things of religion. ^ The seers. Those that see visions : another name for the prophets. Note, ch. i. 1. H Hath he covered. That is, he has covered their eyes ; or they are all blind. 11. And the vision of all. The vision of all the prophets ; that is, all the revelations which God has made to you. See note, ch. i. 1. The prophet refers not only to his own communications, but to those of his contemporaries, and of all Avho had gone before him. The sense is, that although they had the communications Avhich God had made to them, yet they did not understand them. They were as ignorant of their true nature as a man Avho can read is of the contents of a letter that is sealed up, or as a man who cannot read is of the contents of a book that is handed to him. H As the words of a book. Marg., letter. The word may mean either. It properly means anything which is xoritten^ Dan. i. 4 ; Jer. xxxii. 12 ; Deut. xxiv. 1, 3 ; but is commonly applied to a book, Exod. xvii, 14 ; Josh. i. 8 ; viii. 34 ; Psa. xl. 8. That is sealed. See note on ch. viii. 16. 12. And the book is delivered^ etc. That is, they are just as ignorant of the true nature and meaning of the revelations of God as a man is of the contents of a book Avho is utterly unable to read. 13. Wherefore the Lord said. This Averse, AAUth the folloAving, is designed to denounce the Divine judgment on their formality of A\*or- Eliip. They kept up the forms of religion, but they withheld the afiections of their heats from God ; and he therefore says that he ayUI CHAPTER XXIX. 547 B.c. 713,] witli their lix^s do honour me, hut have removed their heart far from me, and their fear to- ward me is taught hj the pre- cept of men ; * 14 Therefore, behold, I will ^proceed to do a marvellous^ work among this people, even a marvellous work and a wonder : k Col. 2. 22. 1 add, I Hab. 1. 5. m Jer. 49. 7 ; Obad. 8; 1 Cor. 1. 19. And with thek hps do honour me, While their heart is far from me, And their worship of me is taught by the commandment of men, 14 Therefore, I will proceed to do a marvellous work among this people, A marv^ellous work and a wonder ; — ■ The wisdom of their wise men shall perish, And the understanding of the prudent shall disappeai*. 15 Yfoe unto them that seek to hide deep their purposes from Jehovah, Whose deeds are in the dark. And they say, “ Who sees us } Who knows us for the wisdom of their wise men shall perish, and the un- derstanding of their prudent men shall be hid. 15 Woe unto them that seek deep to hide ” their counsel from the Lord, and their works are in the dark, and they say. Who "seeth us? and who knoweth us? n Psa. 139. 7i etc, ; ch. 30. 1. o Psa, 94. 7. proceed to inflict on them exemplary and deserved punishment. ^ This people draw near me. That is, in the temple, and in the forms of external devotion. H And with their lips do honour me. They pro- fessedly celebrate my praise, and acknowledge me in the forms of devotion. ^ But have removed their heart. Have withheld the affec- tions of their hearts. And their fear toward me. The w^orship of God is often represented as fear^ Job xxviii. 28 ; Psa. xix. 9; xxxiv. 11 ; Prov. i. 7. Is taught hy the precept of men. That is, their views, instead of having been derived from the Scriptures, were drawn from the doctrines of men. Our Saviour referred to this pas- sage, and applied it to the hypocrites of his owm time. Matt. xv. 8, 9. The latter part of it is, however, not quoted literally from the Hebrew nor from the LXX., but retains the sense : “ But in vain do they wor- ship me, teaching for doctrines the commandments of men,” He quoted it as strikingly descriptive of the people when he lived, not as saying that Isaiah referred directly to his times. 14. I will proceed to do. Heb., “I will add to do that is, I will do it. ^ For the wisdom of their wise men shall perish. I will bring calamity upon them which shall baffle all the skill and wisdom of their wise men. ^ Shall he hid. That is, shall not appear ; shall vanish. It shall not be sufficient to prevent the calamities that shall come upon the nation. 15. Woe unto them that seek deep^ etc. That is, who attempt to con- ceal their real intentions under a plausible exterior and correct out- ward deportment. This is most strikingly descriptive of the character of a hypocrite, w'ho seeks to conceal his plans and his purposes from the eyes of men and of God. His external conduct is fair ; his ob- servance of the duties of religion exemplary ; his attendance on the means of grace and the worship of God regular ; his professions loud and constant ; but the whole design is to conceal his real sentiments, and to accomplish some sinister and wicked purpose by it. H From, the Lord, This proves that the design of the hypocrite is not always 548 ISAIAH. [b. c. 713. 16 Surely your turning of things upside down shall he es- teemed as the potter’s clay : for shall P the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no p ch. 45. 9 ; Rom, 9. 20. 16 Tour perverseness is as if the potter should be esteemed as the clay ! For shall the work say to its maker, He hath not made me ? And shall the thing formed say of its former, He hath no understanding ? 17 Shall it not be in a very little time And Lebanon shall be turned into a fruitful field. And the fruitful field be esteemed as a forest ? understanding ? 17 Is it not yet a yery little while, and Lebanon shall be turned ^ into a fruitful field, and the fruitful field shall be es- teemed as a forest ? q ch. 32. 15; Matt. 19. 30. to attempt to deceive his fellow-men, but that he also aims to de- ceive God. 16. Surely your turning of things upside down. Your perversion of all thing. They had no just views of truth. They deemed mere formality to be all that was required. They attempted to conceal their plans even from Jehovah ; and everything in the opinions and prac- tice of the nation had become perverted and erroneous. There has been much diversity in rendering this phrase. Luther renders it, “ O how perverse ye are ! ” Lowth renders it — “ Perverse as ye are ! shall the potter be esteemed as the clay?’* Hosenmilller also accords with this interpretation, and renders it, “ O your perversity,” etc. The sense of the passage seems to be this : “ Your changing of things is just as absurd as it would be for the thing formed to say to him that formed it, why hast thou made me thus ? It is as absurd for you to find fault with the government of God, as it would be for the clay to complain of want of skill in the potter. You complain of God’s laws, and worship him according to the command- ments of men. You complain of his requirements, and offer to him the service of the mouth and the lip, and withhold the heart. You suppose that God does not see you, and do your deeds in darkness. All this supposes that God is destitute of wisdom, and cannot see what is done ; and it is just as absurd as it would be in the clay to complain that the potter who fashions it has no understanding.” If Shall he esteemed^ etc. The literal translation of this passage would be, “ Your perverseness is as if the potter should be esteemed as the clay ;” that is, as if he was no more qualified to form anything than the clay itself. If For shall the worky etc. This passage is quoted by the apostle Paul (Horn. ix. 20, 21) to show the right which God has to do with his creatures as shall seem good in his sight, and the im- propriety of complaining of his distinguishing mercy in choosing to life those Avhom he pleases. The sense of the passage is, that it would be absurd for that Vvdiich is made to com.plain of the maker as having no intelligence, and no right to make it as he does. It would be absurd in the piece of pottery to complain of the potter as if he had no skill ; and it is equally absurd in a man to complain of God, or to regard him as destitute of wisdom. 17. Is it not yet a very little while. The idea here is — “You have greatly perverted things in Jerusalem. The time is at hand when there shall be other overturnings — when the wicked shall be cut off, B. c. 713. 1 CHAPTER XXIX. 549 18 If And** in tliat day shall the deaf hear the words of the book, and the eyes of the blind T ch. .35. 5; Luke 7. 22. s ch. 6l. 1. 1 add. shall see out of obscurityj and out of darkness. 19 The meek ^ also shall ^ in- crease their joy in the Lord, 18 And in that day shall the deaf hear the words of the book, And the eyes of the blind shall see — The darkness and obscurity being removed. 19 The afldicted also shall iucrease their joy in Jehovah, and when there shall be poured out upon the nation such judgments that the deaf shall hear, and the blind see, and when those who have erred in spirit shall come to understanding,” vers. 18 — 24. ^ And Lebanon shall be turned into a fruitful field. This is evidently a pro- verbial expression denoting any great revolution of things. It is pro- bable that in the times of Isaiah the whole chain of Lebanon was uncultivated, as the word is evidently here used in opposition to a fruitful field. See note on ch. ii. 13. The word which is rendered “fruitful field,” Carmel, properly denotes a fruitful field, or a finely cultivated country. See. Isa. x. 18. It is also applied to a celebrated mountain or promontory on the Mediterranean Sea, on the southern boundary of the tribe of Asher. It runs north-west of the plain of Esdraelon, and ends in a promontory or cape, and forms the bay of Acco. The mountain or promontory is about 1500 feet high ; and abounds in caves or grottos, and was celebrated as being the residence of the prophets Elijah and Elisha. See 1 Kings xviii. 19, 42 ; 2 Kings ii. 25 ; iv. 25 ; xix. 23. Comp, note, Isa. xxxv. 2. More than a thousand caves are said to exist on the west side of the mountain, which it is said were formerly inhabited by monks. But the word here is to be taken, doubtless, as it is in our translation, as denoting a well-cultivated country. Lebanon, that is now barren and unculti- vated, shall soon become a fertile and productive field. That is, there shall be changes among the Jews that shall be as great as if Lebanon should become an extensively cultivated region, abounding in fruits, and vines, and harvests. The idea is this : “The nation is now per- verse, sinful, formal, and hypocritical. But the time of change shall come. The wicked shall be reformed ; the number of the pious shall be increased ; and the pure worship of God shall succeed this general formality and hypocrisy.” The prophet does not say when this would be. He simply affirms that it would be before a great while — and it may, perhaps, be referred to the times succeeding the captivity. Comp, ch . xxxii. 15 ; xxxv. 1 — 6. H And the fruitful field shall he esteemed as a forest. That is, there shall be great changes in the nation, as if a well-cultivated field should be allowed to lie waste, and grow up into a forest. Perhaps it means that that which was then apparently flourishing would be overthrown, and the land lie waste. Those who Avere apparently in prosperity, would be humbled and punished. The effect of this revolution is stated in the following, verses. 18. Shall the deaf hear the words of the hook. They who now have the law and do not understand it, the people who seem to be deaf to all that God saA^s, shall hear and understand it. H Shall see out of obscurity, etc. That is, the darkness being removed, they shall see clearly the truth of God, and discern and love its beauty. Their eyes are now blinded, but then they shall see clearly. 19. The meek. The word meek usually refers to those who are 550 ISAIAH. and tlie poor * among men sliall rejoice in the Holy One of Israel. 20 For the terrible one is brought to nought, “ and the gcorner is consumed, and all that •watch for iniquity are cut off: t James S. 5. u ch. 51. 13 ; Rev. 12. 10. [b. c. 713, 21 That make a man an of- fender for a word, and lay y a snare for him that reproyeth in the gate, and turn aside the just for a thing of nought. X Psa. 64. 6 ; Jer. 20. 10. y Amos 5. 10, 12. And the poor shall exult in the Holy One of Israel. 20 For the oppressor has disappeared, and the scoffer is no more, And they that were watchful for iniquity are cut off ; — 21 They who condemned the poor man in Ms cause, And laid snares for him that pleaded in the gate, And that tmmed aside the just with a decision that is null and void. patient in the reception of injuries, but the Hebrew word used here means properly the oppressed, the afflicted, the unhappy, Psa. ix. 13 ; X. 12, 17 ; Isa. xi. 4 ; Prov. hi. 34. It involves usually the idea of humility or virtuous suffering. Comp. Psa. xxv. 9 ; xxxvii. 11 ; Ixix. 33. Here it may denote the pious of the land who were oppressed, and subjected to trials. ‘IT Sliall increase, Marg., as in the Heb., add. It means, that they should greatly rejoice in the Lord. They should see the evidence of the fulfilment of his predictions ; they should see the oppressors punished, (vers. 20, 21,) and Jehovah coming forth to be their protector and defender, (vers. 22 — 24.) H And the poor among men. The poor men ; or the needy. Doubtless the idea is that of the pious poor ; those who feared God, and who had been subjected to the trials of oppression and poverty. 20. For the terrible one. The violent one, the oppressor, who had exercised cruelty over them. This, I suppose, refers to the haughty among the Jews themselves ; to those who held offices of power, and who abused them to oppress the poor and needy. If And the seorner. See ch. xxviii. 14, 22. ^ Is consumed. Shall be entirely destroyed. If And all that watch for iniquity. That is, who anxiously seek for opportunities to commit iniquity. 21. That make a man an offender, Literall}^ “ who cause a man to sin,” — that is, w’ho hold a man to be guilty, or a criminal. Lowth renders this singularly enough, ‘‘"Wlio bewildered the poor man in speaking.” Grotius supposes it means, "Who on account of the ivord of God, that is, the true prophecy, treat men as guilty of crim.e.” Calvin supposes it means, who bear with impatience the reproofs and denun- ciation of the prophets, and wdio endeavour to pervert and distort their meaning. Hence, he supposes, they proposed artful and captious questions by which they might ensnare them. Others suppose that it refers to the fact that they led men into sin by their new doctrines and false views. The connexion, however, seems to require that it should be understood of judicial proceedings, and the sense is probably correctly expressed by Noyes, ‘‘Who condemned the poor man in his cause.” This interpretation is also that wdiich is proposed by Hosenniiiller and Gesenius. According to the interpretation above suggested, the -word rendered “ who make an offender,” means the same as who holds one CHAPTER XXIX. 651 B. c. 713.] 22 Therefore thus saith tJie Loud, ~ who redeemed Abraham, concerniug the house of Jacob, 2 Josh. 24. 3. Jacob shall not ® now be ashamed, neither shall his face now wax pale. a ch. 54. 4. 22 Therefore thus saith Jehovah concerning the house of Jacob, He who redeemed Abraham ; Jacob shall no more be ashamed, No more shall his face grow pale. guilty; that is, condemns. ^ A man, H is well known that this word stands in contradistinction to and denotes usually a poor man, a man in humble life, in opposition to one who is rich or of more elevated rank. This is probably the sense here ; and the meaning is, that they condemned the poor man — that is, that they were partial in their judgments. IF For a word. Jw a word ; denoting the same as a cause that is tried before a court of justice. So Exod. xviii. 16 : “ When they have a matter^ ("'^7 a xoord^') they come unto me.’’ So Exod. xviii. 22: “And it shall be that every great matter (Heb., every great ivord) that they shall bring unto me.” So Exod. xxii. 8, (in the English version 9:) “ Eor all manner of trespass,” Heb., for every word, of trespass ; ^. e. for every suit con- cerning a breach of trust. So also Exod. xxiv. 14: “If any man have any matters to do,” (Heb., “ any words that is, if any one has a law-suit. % And lay a snare. To lay a snare is to devise a plan to deceive, or get into their possession ; as birds are caught in snares that are concealed from their view. That reproveth. Or, rather, that contended or pleaded; that is, that had a cause. The word np’ means often to contend with any one ; to strive ; to seek to confute ; to attempt to defend or justify, as in a court of law. Job xiii. 15 ; xix. 5 ; xvi. 21 ; xxii. 4. It is also applied to deciding a case in law, or pronouncing a decision, Isa. xi. 3, 4 ; Gen. xxxi. 37 ; Job ix. 33. Here it means one who has brought a suit, or who is engaged in a legal cause. ^ In the gate. Gates of cities being places of concourse, were usually resorted to for transacting business, and courts were usually held in them, Deut. xvii. 5, 8 ; xxi. 19 ; xxii. 15 ; xxv. 6, 7 ; Ruth iv. 1 ; Gen. xxiii. 10, 18. The sense is, they endeavoured to pervert justice, and to bring the man who had a cause before them completely within their power, so that they might use him for their own purposes, at the same time that they seemed to be deciding the cause justly. H And turn aside the just. The man who has a just or righteous cause. H For a thing of nought. Or a decision which is empty, vain (^irrm), and which should be regarded as null and void. 22. Therefore. In consequence of the happy change which shall take place in the nation when the oppressor shall be removed, (vers. 20, 21,) and when the poor and the meek shall rejoice, (ver. 19,) and the ignorant shall be instructed, (ver. 18,) Jacob shall not be ashamed of his descendants as he was before, nor have cause to blush in regard to his posterity. *11 Who redeemed Abraham. That is, who brought him out of a land of idolaters, and rescued him from the abominations of idolatry. The word redeem here (H|!?) properly denotes to ransom, i. e. to redeem a captive or a prisoner with a price paid, Exod. xiii. 13 ; xxxiv. 20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover, Job v. 20 ; 1 Kings i. 29 ; 2 Sam. iv. 9 ; Psa. Ixxi. 23. It is 552 ISAIAH. [b. c. 713. 23 But wlieu lie seetli Ms cMldren, tlie work * of mine iiands, in tlie midst of kim, they sliall sanctify my name, and sanctify tke Holy One of Jacob, b ch. 60. 21; Eph. 2. 10. and shall fear the God of Israel. 24 They also that erred in spirit shall ^ come to understand- ing, and they that murmured shall learn doctrine. c 1 Cor. 6. 11. 1 know understanding. 23 But he shall see Ms children, the work of my hands, In the midst of him sanctify my name, And sanctify the Holy One of Jacob, And reverence the God of Israel. 24 They also who erred in spirit shall gain knowledge ; And they that murmured shall attend to instruction. used in this general sense here ; and means that Jehovah had rescued Abraham from the evils of idolatry, and made him his friend. The connexion, also, would seem to imply that there was a reference to the promise which was made to Abraham that he should have a numerous posterity. See ver. 23. H Jacob shall not now be ashamed. This is a poetical introduction of Jacob as the ancestor of the Jewish people, as if the venerable patriarch were looking upon his children. Their deportment had been such as w'ould suffuse a father’s cheeks with shame ; henceforward in the reformation that would occur he would not be ashamed of them, but would look on them with appro- bation. H either shall his face now wax pale. The face usually becomes pale with fear ; but this may also occur from any strong emotion. Disappointment may produce paleness as w^ell as fear ; and perhaps the idea may be, that the face of Jacob should no more become pallid as if he had been disappointed in regard to the hopes which he had cherished of his sons. 23. But when he seeth his children. The sense is, “he shall not be ashamed of his sons, for he shall see them henceforward walking in the ways of piety and virtue.” H The xoork of mine hands. That is, this change (vers. 17 — 19) by which the nation wall be reformed, wdll be produced by the agency of God himself. The sentiment is in accordance with the doctrines of the Scriptures everyw'here, that men are recovered from sin by the agency of God alone. Comp, Isa. lx. 21 ; Eph. ii. 10. H In the xnidst of him. In the midst of his people. The name Jacob is often employed to denote all his posterity, or the whole nation of the Jews. 24. They also that erred in spirit. See vers. 9, 10. H Shall learn doctrine. When this would occur the prophet does not state. It may be intended to denote the times of Hezekiah ; or the times subsequent to the captivity ; or possibly it may refer to the times under the Messiah. All that the prophet teaches is, that at some future period in the history of the Jews, there Avould be such a reform that they should be regarded as the worthy descendants of the pious patriarch Jacob. ANALYSIS OF CHAPTEE XXX. It is probable that the prophecy in this chapter was delivered about the same time as that in the previous chapter, and on the same general occasion. It is evident that it refers to the time of Hezekiah, when the Jew's Avere alarmed by an apprehended invasion of the king of AssjTia. Hezekiah had revolted from the king of Assyria, (2 Kings xviii. 7 ;) and it is probable that many of B.o. 713,] CHAPTER XXX. 553 CHAPTER XXX. WOE to tlie rebellious cbil- dren, saitb tbe Lord, that d Deut. 29. 19, 20. take couusel, but not of me ; and that cover '"witb a cover- ing, but not of my spirit, that they may add-^ sin to sin : e ch. 29. 15. / Rom. 2. 5 Vision XXV.— Cb. xxx. The alliance with Egypt. 1 Woe to the rebellious children, saitb Jehovah, Who form counsels, but not from me. And who enter into compacts, but not by my spirit, That they may add sin to sin. the leaders of tbe Jews began to be alarmed at tbe prospect that their land would be invaded by him, especially as it was known that it was tbe inten- tion of Sennacherib to make war on Egypt, and that be could easily take Judea in bis way. In such circumstances it was natural that they should propose an alliance with tbe Egyptians, and seek to unite their forces with theirs to repel the common danger. Instead of looking to God, and relying m his aid, they had probably entered into such an alhance, offensive and de- vfensive, ch. xxxi. 1. To see the impropriety of such a league it is to be re- membered that God had promised to be the protector of his people, and that he had prohibited alliances Avith the surrounding nations ; that it was a leading part of the Jewish policy, as instituted by Moses, to keep them a distinct and mdependent people ; and that special care had been exercised to keep tliem from returning to the customs, or depending on the aid of the Egyptians. This alliance had been formed unquestionably contrary to tlie solemn counsel and warning of Isaiah, (ch. xx. ;) and he now reproves them for it, and en- deavours to recall them again to confidence in God. The following is a summary of the contents of the chapter : I. The prophet denounces “woe” on them for seeking the aid of Egypt, vers. 1, 2. II. He assures them that Egypt would be unable to help them, and that the effect would be that they would yet be ashamed themselves of the alliance, vers. 3 — 7. in. The prophet is directed to make a solemn record that the prevailing character of the Jews was that of a rebelhous people, vers. 8 — 11. IV. The judgment of God is denounced against them for forming this alhance, under the image of a wall that is ready to fall on them, and destroy them, vers. 12 — 14. V. The prophet tells them of the true way in which they may have peace and confidence, and that is by putting their trust in God, and assures them that God waits to become their defender, vers, lo — 18. VI. God would yet bless them. The people would see the vanity of their rehance on Egypt, and would turn unto God, and their turning to him would be attended with most rich and valuable blessings. These blessings are described in highly figurative and beautiful language in vers. 19—26. VII. Jehovah would show himself the protector of his people ; and would, in a signal and sudden manner, overthrow and destroy the Assyrian, and deliver his people, vers. 27 — 33. The scope therefore of the chapter, is to lead them to look away from Egypt, and to put confidence in God, at whose hand they were about to experience so signal a deliverance from the much-dreaded invasion of Seimacherib. 1. Woe. Note, ch. xviii. 1. ^ To the rebellious children. To those whom he had nourished as children, and who had rebelled against him. See note, ch. i. 23. IT That take counsel^ hut not of me. They look to Egypt, and depend on a human arm. H And that cover with a covering. The idea here, according to our translation, is, that they seek protection or a covering from the impending calamity. Lowth renders this, “who ratify covenants;” supposing that the reference is to the fact that in ancient times compacts were formed VOL. I. 2 B 554 ISAIAH. [B. C.713. 2 Tliat s walk to go down into Egypt, and kayo not asked at my montli; to strengthen tkemselyes in the strengtli of Pkaraok, and to trust in the g ch. 31. 1. shadow of Egypt ! 3 Therefore shall the strength of Pharaoh he your shame, and the trust in the shadow of Egypt your confusion. 2 Who set forward to go down to Egypt, But of my mouth they have not inquired, — To put their strength in the aid of Pharaoh, And to trust in the shadow of Egypt. 3 But the protection of Pharaoh shall be your shame. And your trust in the shadow of Egypt your disgrace. by offering sacrifices, and by pouring out libations. The Hebrew, according to' Lowth, means, “ who pour out a libation.*’ So the LXX. render it, “and thou hast made covenants” — (rvvdi\Kas, The Syriac renders it, “who pour out libations.” The Hebrew word 7idsakh, properly conveys the idea of 'pouring out, and is applied (1) to the act of pouring out wine as a drink-offering, or as a libation to God, 1 Chron. xi. 18 ; Gen. xxxv. 14 ; Exod. xxx. 9 ; Hos. ix. 4 ; (2) to the act of pouring out oil, that is, to anointing kings and rulers, Psa. ii. 6 ; Dan. xi. 8 ; (3) to the act of pouring out melted metals, that is, to cast them, Isa. xl. 19 ; xliv. 10. The word also may have a meaning kindred to sakhdkh, and denote to cover, as in Isa. XXV. 7. Various derivatives from the word are rendered, “to cover withal,” Numb. iv. 7 ; “the covering,” Isa. xxviii. 20; “the web,” that is, that which is woven for a covering. Judges xvi. 13, 14. The idea, however, which best suits the connexion here is probably that suggested by Lowth, in accordance with the LXX. and the Syriac, and adopted by Posenmuller, Gesenius, and others, to make a libation ; that is, to ratify a covenant or compact. % But not of iwy Spirit, It was not such as was suggested by his Spirit, and not such as he would approve. H That they may add sin to sin. They add to the sin of rebellion against God that of forming an alliance. Sins do not usually stand alone. When one is committed, it is often necessary to commit others in order to carry out and complete the plan which that contemplated. 2. That walk to go down into Egypt, Heb., “ going in the descent to Egypt.” That is, they do it by their ambassadors, ver. 4. The journey to Egypt from Palestine is always represented as going down, Gen. xii. 10 ; xlii. 3 ; xliii. 15 ; Numb. xx. 15 ; Deut. x.. 22. H To strengthen themselves in the strength of Pharaoh, To form an alliance with Pharaoh, that thus they might be able to repel the threatened invasion. Pharaoh was the general name of the kings of Egypt, in the same manner as Ccesar was the common name of the emperors of Home. *11 To trust in the shadow of Egypt, A “shadow” is an emblem of protection and defence — as a shade is a protection from the burning rays of the sun. See note, ch. iv. 6. 3, Therefore shall the strength of Pharaoh be your shame. See note, ch. XX. 5. ^ Your confusion, Heb., for reproach. It would either occur that the Egyptians woxdd not enter into an alliance, or that if they did they could not defend them — and in either case it would be the source of deep regret and shame. CHAPTER XXX. 655 B. c. 713.] 4 For his princes were at Zoan, and Lis ambassadors came to Hanes. 5 They were all ashamed * of k Jer. 2. 36. , a people that could not profit them; nor be an help nor profit; but a shamO; and also a reproach. 6 The burden of the beasts of the south: into the land of 4 For their princes were at Zoan, Their ambassadors arrived at Hanes. 5 They were all ashamed of a people that did not profit them j They were no help and no profit, But were a shame and reproach. 6 The burdened beasts go southward; 4. For his princes. The sense of this verse seems to be this. The prophet is stating the fact that the Jews would be ashamed of their attempted alliance with Egypt. In this verse, and the following, he states the manner in which they would be made sensible of their folly in seeking this alliance. He therefore enumerates several circum- stances in regard to the manner in which the alliance had been sought, and the disappointment that would follow after all their vain confidence. He therefore states (ver. 4) that the Jews had employed persons of the highest respectability and honour — even princes — to secure the alliance ; that they had gone to Egypt with much difficulty — through a land wffiere lions, and vipers, and fiery serpents abounded ; that they had at much hazard taken their treasures down to Egypt in order to secure the alliance, (vers. 5, 6,) and that after all the Egyptians could not aid them. The phrase “his princes’* refers to the princes of Judah, the ambassadors that the Jews sent forth ; and the idea is, that they regarded the alliance as of so much importance that they had employed their most honourable men — even their princes — to secure it. ^ Were at Zoan. Had come to Zoan, or were there on the business of their embassy. On the situation of Zoan^ see notes on ch. xix. 11, 13. It Avas the residence of the kings in Lower Egypt, and would be the place to which the ambassadors would naturally resort to negotiate an alliance. ^ Came to Hanes. Respect- ing the situation of this place there has been much diversity of opinion among interpreters. The Chaldee renders it by the more full Avord Tahpanhes ; and Grotius supposes that the Avord is contracted from Tahpanhes, (Jer. xliii. 7, 8,) and that the name was sometimes abbreviated, and Avritten DjH Hanes. Yitringa supposes that it was Anusis, situated in the Delta of the Nile, and the residence of the king'Of the same name. Herodotus (ii. 137) mentions a city of that name, "'hw&ls. Anusis v/as a king of Egypt before the irruption of the Ethiopians, and it was . not uncommon for a king to give his OAvn name to a city. Probably Anusis is the city intended here ; and the sense is, that they had come to the royal residence for the purpose of negotiating an alliance. It is known that in the time of Jeremiah (588 years before Christ) Tahpanhes was the capital of the nation. See Jer. xliii. 9. 5. They were all ashamed. That is, all the legates or ambassadors. When th.ey came into Egypt, they found them either unwilling to enter into an alliance, or unable to render them any aid, and they were ashamed that they had sought their assistance rather than depend on God. Comp. Jer. ii. 36. 6. The burden of the beasts of the south. The word south here refers 556 ISAIAH. [b. c. 713. trouble and anguish, from whence come the young and old lion, the viper and fiery flying ser- pent, they will carry their riches upon the shoulders of young asses, and their treasures upon the hunches of camels, to a people that shall not profit them. Into the land of trouble and anguish, Whence come the lioness and the fierce lion, The viper and the fiery fiying serpent ; Upon the shoulders of young asses they carry their wealth, And upon the bunch of the camel their treasures, To a people that cannot profit them ! doubtless to the country to the south of Judea, and particularly to Egypt. Thus it is used in Dan. xi. 5, 6. The phrase “ beasts of the south” here refers to the animals that were travelling to Egypt. Isaiah, in vision, sees the caravan heavily laden with treasures, pur- suing a southern direction on its way to Egypt. The word “ burden” is used in two senses, to denote that which is borne, a heavy burden ; or an oracle, a solemn prophetic message. See notes, ch. xv. 1 ; xvii. 1 ; xix. 1. Many understand the w'ord here in the latter sense, and regard this as the title of a prophetic message, similar to those in ch. XV. 1 ; xvii. 1 ; xix. 1. But the word is doubtless used here in its ordinary signification, to denote the load which is borne on animals, and here especially the treasures which were borne down to Egypt, for the purpose of securing their friendly alliance. The prophet sees the caravan, or the beasts of the ambassadors heavily laden with rich treasures, travelling southward towards Egypt, and cries out, “ O the heavy burden, the load of treasures going to the south!” H Into the land of trouble and anguish. Egypt; so called either because it was the land where the Hebrews had formerly suffered so severe oppressions ; or because it was a land where the subjects were now grievously oppressed, and borne down with cruel laws ; or because it was yet to be a land of trouble, from which the Jews could expect no aid. The general idea is, that Egypt was not a land of liberty and happiness, but a country where cruelty, oppres- sion, and woe abounded. One source of trouble, as emblematic of all, the prophet immediately mentions, when he designates that it abounded with venomous reptiles. The viper, epheh. LXX., damibesy asps. See Isa. lix. 5. This is a well-known species of serpent. It is probably the same as the El Effah of the Arabs, which is thus described by Mr. Jackson: “It is remarkable for its quick and penetrating poison ; it is about two feet long, and as thick as a man’s arm, beautifully spotted with yellow and brown, and sprinkled over with blackish specks, similar to the horn-nosed snake. They have a wide mouth, by which they inhale a great quantity of air, and when inflated therewith they eject it with such force as to be heard at a considerable distance.” It is well known that Egypt produced venomous reptiles in abundance. Cleopatra destroyed herself with the bite of an asp, which she had concealed for that purpose. H And fie^'y flying serpent, Fj'TO. LXX., eKyova dcx'rtlboov Treroplvcav. This is the flying serpent so often referred to in the Scriptures. See a description of it in notes on ch. xiv. 29. It is known to have abounded in the Arabian deserts, and was doubtless found also in Egypt as being in the same latitude, and infested with similar reptiles. Niebuhr thus describes a species of serpent which answers to this B. c. 713.] . CHAPTER XXX. 557 7 For ^ tlie Egyptian sliall | ing tMs, Their > strength is to help in yain, and to no purpose ; sit still. therefore haye I cried ^ concern- | * Jer. 37. 7 . [ 1 or, to her. j ver. 15. 7 Empty and vain is the help of Egypt ! Wherefore I call her “The Blusterer that sitteth still.” account : “ There is at Bakra a sort of serpents which they call Heie Sursurie^ or Hie Thiare. They commonly keep upon the date-trees ; and as it would be laborious for them to come down from a very high tree in order to ascend another, they twist themselves by the tail to a branch of the former, which, making a spring, by the motion they give it, throw themselves to the second. Hence it is that the modern Arabs call them the flying serpents — Heie Thidre.” Lord Anson, as quoted by Niebuhr, also speaks of them as follows : “ The Spaniards informed us that there was often found in the woods a most mis- chievous serpent, called the flying snake, which, they said, darted itself from the boughs of trees on either man or beast that came within its reach, and whose sting they took to be inevitable death.” There was a species of serpent which the 'Greeks called Acontias^ and the Roman Jaculus, from their swift darting motion, and perhaps the same species is here referred to which Lucan calls Jacidique volucres. That these venomous reptiles abounded in Egypt is expressly testified by profane writers. Thus Ammianus says, (lib. xxii. cap. xv.,) that “ Egypt nourishes innumerable serpents, basilisks, and two-headed serpents [amphisbsenas], and the scytalus [a serpent of a glistening colour], and the acontias, [Lat. Jacitlus'], and adders, and vipers, and many others.” They will carry their riches. Presents, designed to induce the Egyptians to enter into the alliance. That it was a com- mon custom to make presents when one king sent an embassy to another, whether the design was to show friendship or civility, or to form an alliance, is well known in regard to all the nations of the East. The custom prevails at the present day, and is often referred to in Scripture. See 1 Kings xv. 19 ; 2 Kings xvi. 8 ; xviii. 14, 15. 7. For the Egyptians shall help in vain. That is, if they enter into the alliance they shall not be able to defend you from the invader. The other member of the sentence would seem to imply that they would make promises of aid, and would even boast of being able to deliver them, but that they would fail in their promises. H Therefore have I cried. Therefore have I the prophet cried, i. e. I do call her so. If Concerning this. Concerning this country ; that is, Egypt. Some have understood this as referring to Jerusalem, but the connexion requires us to understand it of Egypt. If Their strength is to sit still. This is evidently designed to be an expressive appellation of Egypt. The word here rendered, without much propriety, “strength,” ilT] Rdhdbh, is a proper name of Egypt, and is several times applied to it. Isa. li. 9 : Art thou not it that hath cut Rahab And wounded the dragon ? In this passage there can be no doubt that it refers to Egypt. So in Psa. Ixxxvii. 4 ; Ixxxix. 10, (see the margin.) Why it was given to Egypt is unknown, and can only be conjectured. Bochart (Geog. S. P. i. lib. iv. c. 24) supposes that it is derived from the word pifit, which signifies a pear, and that it was given to the Delta or Lower Egypt on account of its form, as somewhat resembling a pear. But 558 ISAIAH. b.c.713. 8 ^ Now go, write it before tbem in a table, and note it in a bojlv, that it may be for tbe ^ time to come for ever and eyer : 1 iaUer day . 9 That tbis %s a rebellions* people, lying cbildren, children that will not bear tbe law of tbe Lord : k Deut. 32. 20. 8 Go now, write it before tbem on a tablet, And in a book record it, That it may be for future times, For a testimony for ever : — 9 That this is a rebellious people, Children perfidious. Children who will not hear the law of Jehovah. there is not clear evidence that such vras the meaning of the word, and there is no reason why w^e should forsake the usual sense of the Hebrew word. The verb Ruhabh^ means to urge, press on, attack, Prov. vi. 3 ; to be high-spirited, fierce, full of courage ; to behave proudly, Isa. iii. 5 ; and has, in most instances, a relation to pride, to arrogance, to boasting. Job ix. 13 ; Psa. xl. 4. The noun Rahah indicates ferocity, haughtiness, boasting, insolence ; and the name was doubtless given to Egypt on account of its insolence and pride. It is used here because Egypt would be full of self-confidence, and would boast that she could aid the suppliant Jews, and deliver them from the threatened invasion. The phrase rendered “to sip still” is a part of the name which the prophet gave to her. Though she boasted, yet would she sit still ; she would be inefficient, and \vould do nothing ; and the whole name, therefore, may be rendered, “ I call her the blusterer that sitteth still” — that is, “they are courageous in talking, cowards in acting.” — Taylor. 8. Noio go. This is a direction to the prophet to make a permanent record of the character of the Jewish people. The fact to be recorded was, that they were rebellious, (ver. 9 ; j the design for which the record was to be made was to show to future times that this had been the uniform character of the nation. The record was to be preserved, that it might be a proof of the care of God towards the nation even in the midst of their long -continued and obstinate perverseness. ^ Write it before them. Before the Jews themselves, that they may see the record, and may have it constantly before them. ^ In a table. Or, on a table. The word iTi*? denotes a tablet either of stone to engrave upon, (Deut. ix. 9 ; Exod. xxxi. 18,) or of wood, 1 Kings vii. 36. It is not improbable that this was to be exposed to public view in some conspicuous place near the temple. II And note it. Engrave it ; that is, record it. ^ In a book. On parchment, or in the usual way of writing. See note on ch. viii. 1. ^ For the time to come. Heb., as in the margin, “the latter day.” It was to be made in order that future ages might know what had been the character of that people, and what had been the patience and forbearance of God in regard to them. 9. That this is a rebellious ‘people. Note, ch. i. 2. H Lying children. They had promised in solemn covenant to talce Jehovah as their God, but they had been unfaithful to their vows. 10. Which say to the seers. The prophets. See note, ch. i. 1. H See not. They desire not that they should communicate to them the will of Jehovah. IT Prophesy not unto us right things. It is not CHAPTEE XXX. 559 B. c. 713.] 10 IVliicli say ^ to tlie seers, See not: and to the prophets, Prophesy not unto us right things: speak unto us smooth things, prophesy deceits : 11 Get ye out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. / Jer. 11. 21 ; Amos 2. 12 ; 7. 13 ; Mic. 2. 6, 11. . m \ Kings 22. 13. 10 Who say to the seers, See not,’^ And to the prophets, “Prophesy not unto us right things, “ Speak unto us smooth things, prophesy deceits. 11 “ Eecede from the way ; decline from the path ; “ Cause to cease before us the Holy One of Israel.” probable that they openly demanded of the prophets that they should declare falsehood and deceit, but their conduct was as if they had re- quired that. The sense is, they bore with impatience the threatenings and comxmands of the true prophets ; they were offended at their plainness and their reproofs of their vices ; and they preferred the false prophets, who fell in with their prejudices, and who did not denounce the judgment of God for their crimes. % Speak unto us smooth things. That is, those things which are in accordance with our feelings, prejudices, and desires ; which assure us of prosperity and success, and which will not disturb us with the apprehension of punishment. This was spoken particularly of their desire to make a league with Egypt, an enterprise for which the true prophets threatened them with the Divine displeasure, but which probably the false pro- phets encouraged. ^ Prophesy deceits. Not that they would openly and avowedly demand to be deceived, but they demanded that which the prophet says would he deceits. No man professedly desires to be deceived ; but many a man is willing to put himself under that kind of teaching which is deceit, and which he might know to be falsehood if he would examine it. 11. Get ye out of the way. Or, rather, “Hecede from the way;” or “Turn aside from the way.” The words “way” and “path” are used to denote the true religion, or the true doctrines of God, Matt. vii. 14 ; xxii. 16 ; John xiv. 4 ; Acts xviii. 26 ; xix. 9, 23 ; 2 Peter ii. 15. The request here was, that the true prophets would recede from the stern and true precepts of religion, and turn to the ways of falsehood and deceit. H Cause the Holy One of Israel to cease from before us. The sense of this is, “Let us hear no more of this name.” We are weary of constantly hearing it, as if there was no- thing else but the ceaseless repetition of the name. The Holy One of Israel. It is to be remembered that the prophets spoke in this name, and often commenced their prophecies with the announcement, “thus saith the Holy One of Israel.” No one more frequently used this than Isaiah. See vers. 12, 15. Comp. ch. i. 4 ; v. 19, 24 ; x. 20 ; xii. 6 ; xvii. 7 ; xxix. 19 ; xxxi. 1 ; xli. 14. It is probable that a re- ference constantly to the fact that he was holy, was that which most troubled them. How descriptive of the feelings of sinners ! How striking an illustration of the fact that they do not wish to hear of the name or laws of the Holy Lord ! And what a melancholy proof of depravity is it when men pursue such a course that they do not wish to hear of him, and desire no more to be troubled with his n'ame and laws ! 12. Wherefore thus saith the Holy One. Jehovah. There may be some reference here to the fact adverted to in ver. 11, that they were 560 ISAIAH. 12 Wherefore thus saith the Hol;j One of Israel, Because ye despise this word, and trust ” in * oppression and perverseness, and stay thereon : n Psa. 62. 10. 1 OTt fraud . [b. c. 713. 13 Therefore this iniquity shall he to you as a breach ® ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. o Psa. 62. 3 . 12 Wherefore thus saith the Holy One of Israel : Because ye have rejected this word, And trusted in oppression and perversion, And lean upon it, 13 Therefore this iniquity he unto you Like a breach threatening ruin, swelling out in a high wall, Whose brealdng cometh suddenly in an instant. weary of the name of the Holy One of Israel, and of the perpetual reiteration of his commands. Isaiah, as if to show them how little he was disposed to comply with their prejudices, again makes an appeal to that name, and urges the authority of Jehovah. It is often proper to repeat the very doctrine to which sinners object, and which has given them offence. That they are offended, shows that their minds are awake to the truth, and gives some indication that their consciences trouble them. Ministers of God should never shrink from their duty because men oppose them ; they should never cease to speak in the name and by the authority of the Holy One of Israel, because that name may excite opposition and disgust. *[T Ye despise this loord. That is, the word or message of Jehovah, ch. xxviii. 13, 14 ; or perhaps it means the word “Holy One of Israel.'’ The sense is, that they did not trust in the promise and protection of Jehovah, but relied on human aid. H And trust in oppression. Marg., fraud. The word pW properly denotes oppression or extortion, Eccles. v. 7; Ezek. xxii. 7, 12 ; then that which is obtained by extortion, and also by fraud. Lev. vi. 4 ; Psa. Ixii. 11 ; Eccles. vii. 7. It may refer here to the fact that they had, by unjust and oppressive exactions, obtained the treasures referred to in ver. 6, by which they hoped to conciliate the favour of Egypt. Or it may mean that they trusted in their fraudulent purposes towards God ; that is, to a false and perfidious course, by which they were unfaithful to him. H Perverseness. A crooked, perverse, rebellious course. They refused submission to Jehovah, and relied on the aid of strangers. 13. Therefore this iniquity. That is, this refusing to trust in Jehovah, and this intention to seek the alliance of Egypt. The ge- neral sense of the figure here is, that their depending on Egypt would involve them ultiniately in complete and awful ruin — ruin that should come upon them as suddenly as when a wall that had been long swelling out gives way. ^ As a breach ready to fall. Like a break- ing forth, or a bursting in of a wall. II Swelling out in a high wall. That is, where the foundation is not firm, and where one part of the wall sinks, and it inclines to one side until it suddenly bursts forth. A similar figure is used by the Psalmist : Ye shall be slain all of you, As a bowing wall shall ye be, and as a tottering fence. — Psa, Ixii. 3. H Whose breaking cometh suddenly. Though it has been long leaning and swelling, yet the actual bursting forth would be in an instant. So would it be with the destruction thgt would come upon the Jews. CHAPTER XXX. 561 B. c. 713.] 14 And lie sliall break ^ it as the breaking of the spotters’ vessel that is broken in pieces ; he shall not spare : so that there p Psa. £.9; Jer. ig. 11. shall not be found in the bursts ing of it a sherd to take fire from the hearth, or to take water withal out of the pit. 1 bottle of potters. 14 And it shall be broken as the breaking of a potter’s vessel, 'Which is dashed in pieces and is not spared ; So that there shall not be found in its biusting a fragment To take up fire from the hearth, Or to dip up water from the pit. Though by their sins they had been long preparing for it, yet it would come upon them by a sudden and tremendous crash. So it will be with all sinners. Destruction may seem to be long delayed — as a wall may be long inclining, and may seem to prepare imperceptibly to fall ; but in due time it will come suddenly upon them, when too late to obtain relief. 14. A7id he shall h'eah it as the hreahing. That is, its breaking shall be like the breaking of a potter’s vessel. The LXX. read it, “ And its fall (rb Trrwjua,) shall be like the breaking of an earthen vessel.” ^ As the hi'eaking of the potters vessel. That is, as an earthen, fragile vessel, which is easily dashed to pieces. The image here is all drawn from the bursting forth, or the complete ruin of the swelling wall ; but the sense is, that the Jewish republic would be entirely broken, scattered, demolished. ^ He shall 7iot spare — in the bursting of it, Eiguratively, in the bursting of the wall ; literally, in the destruction of the Jewish state and polity. IT A sherd, A piece of pottery ; a fragment. IT To take fire from the hearth. Large enough to carry coals on. IT Or to take water withal out of the pit. Out of the fountain, or pool ; that is, it shall be broken into small fragments, and the ruin shall be complete — as when a wall tumbles down and is com- pletely broken up. The sense is, that the republic of Israel would be completely ruined, so that there should not be found a man of any description who could aid them. The prophet does not specify when this would be. It is not necessary to suppose that it would occur on the invasion of Sennacherib, or that it would be the immediate con- sequence of seeking the aid of Egypt, but that it would be a con- sequence, though a remote one. Perhaps the figure used would lead us to look to some remote period. A high wall will begin to give way many years before its fall. The swell will be gradual, and perhaps almost imperceptible. Eor.some time it may appear to be stationary; then perhaps some new cause will produce an increase of the pro- jecting part, until it can no longer sustain itself, and then the ruin will be sudden and tremendous. So it would be with the Jews. The seeking of the alliance with Egypt was one cause — though a remote one — of their final ruin. Their forsaking G od, and seeking human aid, was gradually but certainly xindermining the foundations of the state — as a wall may be gradually undermined. Frequent repetitions of that would more and more impair the real strength of the republic, until, for their accumulated acts of want of confidence, the patience of God would be exhausted, and the state would fall like a mighty bursting Avail. The prophecy was fulfilled in the invasion of Jeru- salem by the Chaldeans ; it had a more signal and aAvful fulfilment in its destruction by the Romans. 2 B 2 562 ISAIAH. [b. c. 713. 15 For tlius saith tlie Lord God, tlie Holy One of Israel, In returning and rest ^ shall ye he sayed ; in quietness and in con- fidence shall be your strength ; and ye would not. 16 But ye said. No ; for we will flee upon horses ; therefore shall ye flee : and. We will ride upon the swift ; therefore shall they that pursue ’’ you be swift. q ver. 7« 2 Kings 25. 5. 15 For thus saith the Lord Jehoyah, the Holy One of Israel : By returning, and abiding quiet, shall ye be saved ; In quietness and confidence shall be your strength ; — But ye would not. 16 But ye said. No : but on horses will we fiy ; — Therefore shall ye be put to flight : And on swift coursers will we ride ; — Therefore your pursuers shall be swift. 15. For thus saith the Lord God. The design of this verse is to give a reason for the destruction that should come upon them. That reason was, that God had indicated to them the path of truth and safety, but they chose not to follow it, and refused to put con- fidence in him. In returning. In returning to God; that is, if you are converted to him. And rest. That is, by calmly reposing on God for assistance, and not seeking the alliance of Egypt. See Exod. xiv. 13. * *il In quietness. In a collected, quiet state of mind. *11 In confidence. By putting simple trust in God. II Shall be your strength. You shall be safe ; your enemies shall not be able to over- come and subdue you. H And ye would not. When Jerusalem was threatened by Sennacherib, Hezekiah did put this confidence in God, and reposed calmly and securely on his promises, Isa. xxxvi. 15, 18, 21 ; but it is not improbable that, when the city was first threatened, and Hezekiah heard of the preparations made by the Assyrians, he had joined with the party in Jerusalem who proposed an alliance with Egypt, and that this was known to Sennacherib, Isa. xxxvi. 6. Probably, however, before the invasion had actually commenced, he had seen the impropriety of this, either because the aid of Egypt could not be secured, or because Isaiah had warned him of this, and he had been brought to put his trust entirely in Jehovah. Yet the offence had been committed of refusing to put implicit confidence in Jehovah, and of seeking the aid of Egypt, and for that the punishment is threatened in this chapter, vers. 16, 17. 16. But ye said^ No. Ye who proposed an alliance with Egypt. ^ For we xoill flee upon horses. The word flee (di:) usually signifies to flee before or from any person or thing. But here it seems to have the notion of making a rapid motion in general, and not to refer to the fact that they expected to flee from their enemy, for it does not seem to have been a part of their expectation. The idea seems to be, that by their alliance with Egypt they would secure the means of rapid ^notion, whatever might be the necessity or occasion for it, whether against or from an enemy. The sense is, we will by this alliance secure the assistance of cavalry ; and doubtless the design was to employ it in the attack and discomfiture of their foes. It will be recollected that Moses (Deut, xvii. 16) strictly forbade that the future monarch of the Jews should “multiply horses to himself, to cause the people to return to Egypt,” and that consequently the employment of cavalry Avas against the laAvs of the nation. For the reasons of this prohibition, see note on ch. ii. 7. The attempt, therefore, in the time of Hezekiah CHAPTEH XXX. 563 B. c. 713. j 17 One thousand ^ shall flee at tlie rebuke of one ; at the rebuke of five shall ye flee ; till s Deut. 32. oO.i ye be left as * a beacon upon the top of a mountain, and as an ensign on an hill. 1 or, a tree bereft of branches^ or boughs • or, a mast. 17 A thousand shall flee at the rebuke of one ; At the rebuke of five shall ye flee ; Till ye be left as a beacon on a mountain, And like a banner on a hill. to call in the aid of the cavalry of Egypt was a violation of both the letter and the spirit of the Jewish institutions. Comp. ch. xxxi. 1 ; Hos. xiv. 4. % Therefore shall ye flee. You shall fly before your enemies ; you shall be defeated and scattered. IT We will ride upon the swift. That is, upon fleet horses or coursers. Arabia was celebrated, and is still, for producing fleet coursers, and the same was formerly true of Egypt. See note on ch. ii. 7. 17. One thousand, etc. The sense of this is, that you shall be easily alarmed, and overcome by those who are inferior in numbers and strength. The number “one thousand” is put for a large indefinite number ; probably meaning all. % Attherehitke of one. The number one here is put to denote a very small number ; a number in the ordinary course of warfare entirely disproportionate to those who would be vanquished. There is probably a reference here to the pre- diction in Deut. xxxii. 30 : How should one chase a thousand, And two put ten thousand to flight. Except their Eock had sold them, And Jehovah had shut them up ? IT At the rebuke of fire. Of a very small number. IT Till ye he left as a beacon upon the top of a mountain. The word rendered beacon') ph (Gr. iVrbs, a mast), denotes properly the mast of a ship, Isa. xxxiii. 23 ; Ezek. xxvii. 5 ; then anything resembling a mast, a flag-staff, or a beacon of any kind. It may refer to a staff or mast erected on a promontory to warn sailors, or to be a landmark — as it is not im- probable that the masts of ships would be employed for that purpose ; or it may refer to a flag-staff, erected on a conspicuous place, to which the nation could rally in time of war. On the sea coasts of our own country such beacons are often erected. Those which I have seen consist of a pole erected on an eminence, or rising ground, with a cask or barrel painted white on the top. The idea seems to be that of a long pole erected for any purpose, and which was standing alone, stripped of its leaves and branches, and without ornament. So would be the few, solitary, and scattered Jews when driven before their enemies. IT And as an ensign on an hill. See note, ch. v. 26 ; xi. 12. The idea is, that those who should escape would be few in number, and would stand alone, as a beacon in view of all the nations, to ad- monish them of the justice of God, and the truth of his threatenings — like an ensign floating on a hill that can be seen from afar. What a striking description is this of the condition of the Jews in our times, and indeed in all ages since their dispersion ! Their strength, and influence, and power, as a people, are gone. They stand as beacons to warn the nations of the evils of a want of confidence in God, and of his justice. 564 ISAIAH. [b. c. 713. 18 And therefore will the Lord ^ wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you ; for the Lord is a God of judgment : blessed “ are all they that wait t Hos. 5. 15. u Psa. 34. 9. for him. 19 For the people shall dwell ^in Zion at Jerusalem; thou shalt weep no more : he will be very gracious unto thee at the voice of thy cry ; when y he shall hear it, he will answer thee. X ch. 65. 9, 24. y Jer. 29. 12—14. 18 Yet moreover shall Jehovah wait to be gracious unto you, And moreover will he be exalted to have mercy on you ; For he is a God of equity : Blessed are all thev that wait for him ! 19 For the people shall dwell in Zion, in Jerusalem. Thou shalt no more weep : At the voice of thy cry he shall be very gracious unto thee, No sooner shall he hear it than he shall answer thee. 18. And therefore. The sense of the words rendered “ and there- fore” may be better expressed by the phrase, “ yet moreover;” mean- ing that, notwithstanding their sins and the necessity of punishing them, Jehovah would be long-suffering, and would yet bring the nation to repentance. ^ And therefore will he be exalted. Lowth renders this in accordance with a conjecture of Houbigant, “ Shall he expect in silence,” by reading instead of But there is no authority for this except a single MS. Rosenmiiller supposes it means, in accordance with the interpretation of Jarchi, that he would delay, i. e. that his mercy would be lo?ig, or his judgment remote. But the sense seems to be, that God would be so forbearing that his character would be exalted — i. e. that men would have more elevated conceptions of his truth, mercy, and faithfulness. H For the Lord is a God of judgment. He will do what is right. He will spare the nation still ; and yet establish among them the true religion, and they shall flourish. 11 Blessed are all they that wait for him. This seems to have been recorded to encourage them, when the threatened calamities should come upon them, to put their confidence in God, and to trust that he would yet appear and restore the nation to him- self. This verse is the commencement of the annunciation of the blessings which should yet be conferred on them. The description of these blessings is continued to ver. 26. 19. For the people shall dwell in Zion, Note, ch. i. 8. The language here is evidently adapted to a return from the captivity. The whole design of the passage (vers. 19 — 26) is to describe a future state of prosperity by images mainly drawn from the idea of temporal enjoy- ment. The sense is, that in some period subsequent to the calamities that would befall them for their improper reliance on the aid of Egypt, (vers. 16, 17,) there w^ould be prosperity, peace, and joy in Jerusalem. The order of events, as seen by the prophet in vision, seems to be this : He sees the people threatened w'ith an invasion by Sennacherib. He sees them forget their reliance on God, and seek the aid of Egypt. He sees, as a consequence of this, a long series of calamities resulting in the downfall of the republic, the de- struction of the city, and the captivity at Babylon. Yet he sees, in the distant prospect, prosperity, happiness, security, piety, the bless- ing of God, and rich and abundant future mercies resting on his CHAPTER XXX 565 b.c.713.] 20 And though ^ tlie Loud give you tlie bread of adversity, and tbe vrater of ^ afiliction, yet shall not tby teachers be re- 2 Psa. 30. 5. 1 or, oppression. moved " into a corner any more, but thine eyes shall see thy teachers. a Psa. 74. 9 ; Amos 8. 11, 12. 20 And though Jehovah shall give you the bread of adversity, And the water of aflhction, Yet shall thy teachers not be removed any more, But thine eyes shall see thy teachers. people. That the blessings under the Messiah constitute a part of this series of mercies no one can doubt who attentively considers the language in vers. 25, 26. H Thou shalt weep no more. See note, ch. XXV. 8. H He will be very gracious unto thee at the voice of thy cry. When in your calamities you shall cry unto him for deliverance, he shall hear you, and restore you to your own land. This is in accord- ance with the statements in ch. xxvi. 8, 9, (see notes on these verses,) that in their captivity in Babylon they would seek God. He will answer thee. See Jer. ^xix. 12 — 14. 20. And though the Lord give you the bread of adversity. The bread that is eaten in a time of calamity; that is, he would bring upon them sore distress and want. The water of affliction. Margin, “ oppression.” That is, water drank in times of affliction and oppres- sion, or in the long and weary days of captivity. II Yet shall not thy teachers. Your public instructors and guides, Psa. Ixxiv. 9; Amos viii. 11, 12; Isa. xliii. 27; Dan. xii. 3. This refers to all those who would be the true guides and teachers of the people of God in sub- sequent times ; and relates, therefore, not only to prophets and pious men wdiom God would raise up under their own dispensation, but also to all whom he would appoint to communicate his will. It is a promise that the church of God should never want a pious and de- voted ministry, qualified to make known his will and defend his truth. il Be removed into a corner. The word here used from ) occurs nowhere else in the Scriptures. It is probably derived from a wing ; and in the Syriac and Chaldee, it means to collect to- gether. The LXX, render this, “And they who deceived thee shall no more come near unto thee.” The Syriac, “And he (that is, the Lord) shall no more collect thy seducers.” The Chaldee, “And he shall no more take away his own glory from the house of his sanc- tuary.” Rosenmiiller, in accordance with Schultens, renders it, “And thy teachers shall no more hide themselves,” referring to the fact that the wing of a fowl furnishes a hiding-place or shelter. This would accord with the general idea that they should not be removed from public view. Lowth, singularly, and without authority from the versions or MSS., renders it, “ Yet the timely rain shall no more be restrained.” The general idea is, evidently, that they should be no more taken away; and probably the specific idea is that proposed by Taylor, (Heb. Concord.,) that thy teachers shall no more, as it were, be winged, or fly away; that is, be removed by flight, or as a flock of birds moving together rapidly on the wing. 21. And thine ears shall hear a word. A command or admonition. You shall not be left without spiritual guides and directors. H Behind thee. That is, says Vitringa, the voice of conscience, as an invisible 566 ISAIAH. 21 And tMne ears shall hear a word behind thee, saying, This * is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. 22 Ye shall defile- also the d Psa. 32. 8. [b. c. 713. cowering of ^ thy graven images of silver, and the ornament of thy molten images of gold : thou shalt ^ cast them away as a men- struous cloth; thou shalt say unto it. Get thee hence. 1 the graven images of thy silver, 2 scatter. c Hos. 1-i. 8 21 And thine ears shall hear a word behind thee, Saying, “ This is the wa}^, walk ye in it "Wnen ye turn aside to the right hand or to the left. 22 Ye shall defile the silver covering of thy graven images, And the golden ornament of thy molten images ; Thou shalt cast them away as an unclean thing ; Away ! shalt thou say imto them. guide, shall admonish you. The idea, however, seems to be, that if they were ignorant of the way, or if they were inclined to err, they should be admonished of the true path which they ought to pursue. The idea is taken either from the practice of teachers, who are repre- sented as folloxcing their pupils, and admonishing them if they were in danger of going astray, (Grotius;) or from shepherds, who are represented as following their flocks, and directing them Avhen they wandered. The Jews understand this voice “from behind"’ to be the Bath Kol — “the daughter of the voice;” a Divine admonition which they suppose attends the pious. The essential thought is, that they would not be left without a guide and instructor ; that if they were inclined to go astray they would be recalled to the path of truth and duty. Perhaps there is the idea, also, that the admonition would come from some invisible influence, or from some unexpected quarter, as it is often the case that those who are inquiring on the subject of religion receive light from quarters where they least ex- pected, and from sources to which they were not looking. It is also true that the admonitions of Providence, of conscience, and of the Holy Spirit, seem often to come from behind us; that is, they recall us from the path in which we w^ere going, and restrain us from a course that would be fraught with danger. ^ When ye turn to the right hand^ etc. When you shall be in danger of wandering from the direct and straight path. The voice shall recall you, and direct you in the way in which you ought to go. 22. Ye shall defile also. That is, you shall regard them as polluted and abominable. This is language which is often used respecting their treatment of the images and altars of idolatry when they became objects of abomination, and when they were induced to abandon them. See 2 Kings xxiii. 8, 10, 16. It is not improbable that before destroying them they would express their abhorrence of them by some act of polluting or defiling them, as significant of their contempt for the objects of degraded idolatry. See note, ch. ii. 20. The sense of the whole passage is, that the effect of the judgments which God was about to bring upon the nation would be, to turn them from idolatry, to which as a nation they had been signally prone. H The covering. The images of idols were usually made of wood or clay, and overlaid with gold. That gold and silver were used to plate them is apparent from Deut. vii. 25 ; and the whole process of making them from wood, and then of overlaying them with plates of gold and silver, CHAPTER XXX. 567 B. c. 713.] 23 Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous : in that day shall thy cattle feed in large pastures. 24 The oxen likewise, and the young asses that ear the ground, shall eat ^ clean pro- vender, which hath been win- nowed with the shovel and with the fan. • 1 leavened^ or savory. 23 And he shall give rain for thy seed, With which thou shalt sow the ground ; And bread, the produce of the earth. And it shall be rich and abundant ; In that day shall thy cattle feed in large pastures, 24 The oxen also, and the young asses that till the ground, Shall eat the well-fermented masHn, Which has been cleaned with the winnowing shovel and the fan. is described with graphic power and severity of irony in Isa. xl. 19, 20 ; xli. 6, 7. If Thy graven images of silver. Margin, the graven images of thy silver. Probably the construction in the text is correct, as meaning that the images were not made of entire silver, but of wood or clay, plated with silver. U And the orname^it. The golden plates or the covering of the images. ^ Thy molten images. The word molten refers to those which were made by casting. See notes on ch. xl. 19, 20. IT Thou shalt cast them away. See note, ch. ii. 20. This would be in accordance with the express direction of Moses, Dent. vii. 25 : “ The graven images of their gods shall ye burn with fire : thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein : for it is an abomination unto the Lobd thy God.’’ 23. Then shall he give the rain of thy seed. That is, he shall send rain on the seed which is sown. You will be allowed to cultivate the soil without molestation, and God will give you fruitful seasons and abundant harvests. This is a poetic description of a happy or golden age, when there would be peace and prosperity. Comp, notes on ch. xi. 6, 7. If And bread of the increase of the earth. And bread which the ground shall produce. ^ And it shall he fat and plenteous. It shall be rich and abundant ; that is, there shall be prosperity, and an ample supply for your wants. H Feed in large pastures. This is a description of security when their cattle should be permitted to roam at large, and have abundant pasturage — an image of prosperity that w'ould be very gratifying to a people whose main conception of wealth consisted in abundance of flocks and herds. 24. The young asses that ear the ground. Heb., “ labouring, or cultivating the ground,” that is, ploughing it. The old English wmrd car (from the Latin, aro') meant to till, to cultivate. The word is now obsolete, but this is the sense which it has in the Bible, 1 Sam. viii. 12; Dent. xxi. 4; Gen. xlv. 6; Exod. xxxiv. 21. *[I Shall eat clean provender. Margin, leavened or savory. The word rendered provender is a verbal from to mix, mingle, confuse ; and de- notes provender that is made by mixing various substances, maslin or farago^ a mixture of barley, oats, vetches, and beans, which seem to have been sown together, and reaped at the same time. Job vi. 5 ; xxiv. 6. The word rendered clean is not quite so plain in its signification. Kimchi explains it by pure, clean. Gesenius renders 568 ISAIAH. 25 And tliere shall be upon every bigb mountain, and upon every * high bill, rivers and streams of waters in tbe day of tbe great slaughter, when tbe towers fall. 26 Moreover, tbe light ^ of 1 lifted up, d ch. 60. 19, 20. [b. c. 713. the moon shall be as tbe light of tbe sun, and tbe light of tbe sun shall be seven-fold, as the light of seven days, in tbe day that tbe Lord bindetb up tbe breach of bis people, and bealetb tbe stroke of their wound. 25 And on every Mgli mountain, — And on every lofty bill, There shall be brooks, streams of waters, In the day of the great slaughter, When the towers fall. 26 And the light of the moon shall be as the light of the sun, And the light of the sun shall be seven-fold, As the light of seven days. In the day when Jehovah bindeth up the bruise of his people. And healeth the stroke of their woimd. it salted^ and supposes that it refers to fodder that was mixed with salted hay. The LXX. render it, “ provender mixed with winnowed barley.” But the real notion of the word is that which is fermented^ from to be sour ; to be leavened. Lowth renders it, “ well- fermented.” Noyes, well-seasoned.” The idea seems to be that of a provender made of a mixture of various substances — as of grain, beans, vetches, herbs, hay, and probably salt, which when mixed would ferment, and which was regarded as nutritious and Avholesome for cattle. A similar compound is used by the Arabs still. See Bochart, p. i. lib. ii. c. 7 ; and Baber and Harmer’s Observations upon the East, p. i. 409. II Which hath been winnowed. That is, which is the pure grain, which is not fed to them, as it is sometimes, before it is separated from the chaff. Grain shall be so abundant in that time of prosperity, that even the cattle may be fed with grain prepared as it is usually for man. With the shovel. The large shovel by which the grain in the chaff Avas thrown up in the w'ind, that the grain might be separated from the chaff. T'he fan. This word properly means that by which anything is scattered — a shovel by which the grain is thrown or tossed into the "wind. “ Those who form their opinion of the latter article by an English fan, will enter- tain a very erroneous notion. That of the East is made of the fibrous part of the palmirah or cocoa-tree leaves, and measures about a yard each way.” — Roberts. 25. In the day of the great slaughter' , When the enemies of the people of God shall have been destroyed — probably in a time sub- sequent to the slaughter of the army of the Assyrians. ^ When the towers fall. The towers of the enemy; perhaps referring here to the towers of Babylon. After they should fall, the Jews would be favoured with the time of prosperity to which the prophet here refers. , 26. Moreover. In addition to all the blessings which are enumerated above. *IF The light of the moon. Light is in the Scriptures an emblem of purity, intelligence, happiness, prosperity ; as darkness is an emblem of ignorance, calamity, and sin. This figure is often used by the poets. Thus Horace, Carm. Lib. iv. Od. v. 8 : Soles melius nitent. The figure of augmenting light to denote the blessings of religion, and CHAPTER XXX. 569 B. c. 713.] 27 ^ Behold, the name of the Lord cometh from far, hurning with his anger, and ^ the burden 1 or, grievousness of flame. thereof is ^ heavy ; his lips are full of indignation, and his tongue as a devouring fire : ^ 2 heaviness, e Zeph, iii. 8. 27 Lo ! the name of Jehovah cometh from afar, His anger burneth, and the flame is heavy : His lips are full of indignation, And Ms tongue like a devouring Are. especially of the gospel, is often employed by Isaiah. Comp, notes, ch. ix. 2 ; X. 17 ; xiii. 10 ; ii. 5 ; Iviii. 8, 10 ; lx. 1, 3, 19, 20. The sense of this passage is, that in those future days the light would shine intensely, and without obscurity ; that though they had been walking in the light of the true religion, yet that their light would be greatly augmented, and that they would have much clearer views of the Divine character and government. That this refers to the times of the Messiah the^e can be little or no room to doubt. It is language such as Isaiah commonly employs to describe those times ; and there is a fulness and splendom about it which can suit no other period. There is nothing in the connexion, moreover, which forbids such an interpretation of the passage. ^ Shall be as the light of the sun. Shall be clear, bright, intense. The sense is, there shall be a great increase of light, as if the light of the moon Avere suddenly increased to the brightness of the meridian sun. H Shall be seven-fold. Seven times as intense and clear as usual, as if the light of seven days were concentrated into one. The word seven in the Scriptures often denotes a complete or perfect number ; and indicates completeness ov perfection. The phrase “ as the light of seven days,’" Lowth supposes is a gloss Avhich has been introduced into the text from the margin. The reasons Avliich he adduces for this suppo- sition are, that it is Avanting in the LXX., and that it interrupts the rhythmical construction. But this is not sufficient authority for rejecting the AA^ords of the text. No authority of MSS. is adduced for thus rejecting them, and they are found in the Vulgate, the Chaldee, and the Syriac. They are wanting, however, in the Arabic. ^ In the day, Vitringa supposes that this refers to the time of the Maccabees; but although there may be a reference to that time, yet the idea is evidently designed to include the future times of the Messiah. The sense of the prophet is, that subsequent to the great calamities Avhich were to befall them, there Avould be a time of glorious prosperity, and the design of this Avas to comfort them Avith the assurance that their nation Avould not be wholly destroyed. U Bindeth up the breach of his people. Or the wound. The calamity that should come upon them is thus represented as a wound inflicted on them by the stripes of punish- ment. See note on ch. i. 5. Jehovah Avould heal it by restoring them to their own land, and to their former privileges. 27. Behrfld^ the name of the 'LoTX.Ti cometh. Comp, note on ch.'xix. 1 . The verses folloAving to the end of the chapter are designed evidently to describe the destruction of the army of Sennacherib. This is ex- pressly declared in ver. 31, and all the circumstances in the prediction accord with that event. There is no necessity of supposing that this is the commencement of a neAv prophecy, for it is connected with the main subject in the previous part of the chapter. The whole prophecy was composed evidently in view of that threatened invasion. In the apprehension of that, they sought the aid of Egypt, vers, 1—6 ; for 570 ISAIAH. iB. c. 713. 28 And Ms Lreatli, as an oyer- flowing stream, shall reach to the midst of the neck, to sift ^the nations with the sieve of vanity: and there shall he a hridle ^ in the jaws of the people, causing them to err. / Luke 22. 31. g ch. 37* 29. 28 His breath is like an overflowing torrent, To the neck shall it reach, To toss the nations with the winnowing shovel of perdition, To put a bridle in the jaws of the people that shall lead them astray. that, the prophet denounces judgment on them, ver. 8, seq. ; in view of these judgments, however, he promises a more happy state, vers. 18 — 26 ; and now, in the close of the chapter, in order to deter them from the alliance, he assures them that, without any foreign aid, the Assyrian would be destroyed by Jehovah himself. The phrase “name of Jehovah,” is probably another mode of designating Jehovah him- self ; as the name of God is often put for God himself. See Acts iv. 10 ; 1 Cor. i. 10 ; Acts iii. 6 ; iv. 7, 12, 30. The idea is, that the destruc- tion of the Assyrian hosts would be accomplished by the immediate power of Jehovah himself, without any need of the aid of the Egyptian or of any foreign alliances. *11 From afar. That is, from heaven. Comp, note, ch. xix. 1. *11 Burning with his anger. Or, rather, his anger is enkindled. ^ And the burden thereof. Marg., “ grievousness of flame.” Lowth renders it, “ the flame rageth violently.” Noyes, “Auolent is the flame.” The LXX. render it, “a burning wrath.” The word from to bear, lift up, carry, means properly a lifting up, Psa. cxli. 2 ; a burden, Zeph. iii. 18 ; then a mounting up, particularly of a flame or smoke in a conflagration. Judges xx. 38. This seems to be the idea here, that the anger of God would be like a heavy, dark column of mingled smoke and flame bursting out, and rising up over a city. IT FLis lips are full of indignation. All this language is of course figurative, and means that he would issue a com- mand to destroy the Assyrians, or that they would be destroyed in such a manner as most effectively to exhibit his displeasure. ^ And his tongue as a devouring fire. That is, he shall issue a command that shall destroy like a raging and devouring fire. 28. And his breath. The word nin properly means wind, air in motion ; then a breathing, an exhalation, a breath ; then the soul, spirit, etc. The idea here seems to be that of excited, and rapid, and agitated breathing, as when one is in anger. Comp. Judg. viii. 3 ; Zech. vi. 8. H As an overflowing stream. This figure is common to express desolating judgments. Note, Isa. viii. 8 ; x. 22 ; xxviii. 17. Comp. Psa. Ixix. 2, 15. ^ Shall reach to the midst of the neck. Isaiah, (ch. viii. 8,) in describing the invasion of Sennacherib, and comparing it to an overflowing torrent, says it would “reach even to the neck” — that is, it would overflow the land, and even approach the head, the capital, but that that would be spared. By the use of a similar figure, and perhaps referring to that, he here says, that the judgment of God would overflow the army of the Assyrians, but that it would approach only to the neck, the head would still be spared ; the commander and sovereign would not be destroyed. In accordance with this prediction, tlie angel in one night, as witli an overflowing flood, cut oft' the army, and yet spared the sovereign, Sennacherib, who escaped with his life, Isa. xxxvii. 36, 37. The word rendered “ shall reach ” properly means shall divide, or cut into two parts, Gen. xxxiii. 1 ; Numb. xxxi. CHAPTEH XXX. 571 B. c. 713.] 29 Ye sliall have a song, as *in the night when a holy so- lemnity is kept: and gladness of heart, as when one goeth with a pipe to come into the mountain of the Loud, to the ^Mighty One of Israel. 30 'And the Lord shall cause h Psa. 42. 4. 1 Rock. 29 To you there shall be a song as in the night when a festival is proclaimed; And joy of heart as when one goeth with the sound of the pipe To come unto the mountain of Jehovah, — To the Lock of Israel. 30 And Jehovah shall cause his glorious voice to be heard, And will cause the descent of his arm to be seen, With the indignation of his wrath, and a flame of consuming Are, With a flood, and showers, and hailstones. 36, 42 ; Judg. ix. 43 ; and the idea here seems to be, that a man who is in the water seems to be divided into two parts, one part above, and one in the water. U To sift the nations. Doubtless many nations were laid under requisition to furnish an army so large as that of Sen- nacherib, as the kingdom of Assyria was made up of a number of tributary people and provinces. The word rendered “to sift’" refers to the act of winnowing, or fanning grain, in which the grain is tossed or thrown from the shovel into the air. As the chaff is driven away by the wind, so the nations in the army of Sennacherib would be scattered. ^ With the sieve of vanity. That is, of emptiness or per- dition ; he would so scatter them that nothing would be left. ^ A bridle in the jaws of the people. The idea is, that he had all these nations as much under his control as a man has a horse with a bridle in his mouth. The same idea the prophet has used in reference to the same subject in ch. xxxvii. 29 : I will put my bridle in thy jaws. And I will turn thee back by the way by which thou earnest. IF Causing them to err. That shall cause them to wander ; that is, he would turn them from the path in which they had designed to go. They had purposed to go to Jerusalem, but he would lead them bach to their own land, discomfited and disheartened, see ch. xxxvii. 29. 29. Ye shall have a song. That is, ye inhabitants of Jerusalem shall rejoice when the army of the Assyrian is destroyed. IF As in the night when a solemnity is kept. The word solemnity here (^17) denotes a fes- tival or feast ; and refers, by way of eminence, to the Passover, which is usually designated as the feast; that is, the principal festival of the Jews. See Matt, xxvii. 15 ; John v. 1 ; ii. 13, 23. This festival was kept at first at night, and was required to be so celebrated ever afterwards, Exod. xii. 42 ; Deut. xvi. 1 — 6. ^ As when one goeth with a pipe. Music was used in the daily service of the temple, and their processions and celebrations were all with instrumental music. "IWie simple idea is, that the sudden and complete destruction of the army of Sennacherib would be the occasion of the highest joy. 30. And the Loud shall cause his glorious voice to be heard. That is, he would give command to destroy them. They could not fail to recognise his voice, and to feel that it was accomplished by him. IF The lighting down of his arm. The descent of his arm — alluding to 2 his glorious voice to be heard, and shall- show the lighting down of his arm, with the in- dignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones. 572 ISAIAH. [b. c. 713, 31 For tFrougli tlie voice of 1 l)eaten down, which smote with the Loud shall the Assyrian he | a rod. 31 And by the voice, of Jehovah shall the Assyrian be beaten down, He that smote with a rod. the act of striking, as with a sw^ord, by which an army is cut down. II With See note on ch. xxix. 6. H And tempest^ mid haiU stones. With us it is rare that a storm of hail would be severe enough to destroy an army ; but, in Oriental countries and in tropical climates, storms of hail are not unfrequently of sufficient violence to do it if the army were encamped in the open field. The following extract of a letter from one of our own countrymen will show that this would be by no means an improbable occurrence ; “We had got perhaps a mile and half on our way, when a cloud rising in the Avest gave indications of approaching rain. In a few minutes Ave discovered something falling from the heavens with a heavy splash, and Avith a whitish appearance. I could not conceive A\hat it was, but observing some gulls near, I supposed it to be them darting for fish ; but soon after discovered that they were large balls of ice falling. Immediately we heard a sound like rumbling thunder, or ten thousand carriages rolling furiously over the pavement. The whole Bosphorus was in a foam, as though hea- ven’s artillery had been charged upon us and our frail machine. Our fate seemed inevitable ; our umbrellas Avere raised to protect us ; the lumps of ice stripped them into ribands. W e fortunately had a bullock’s hide in the boat, under Avhich we craAvled and saved ourselves from farther injury. One man of the three oarsmen had his hand literally smashed ; another much injured in the shoulder ; Mr. H. received a bloAv in the leg ; my right hand Avas someAvhat disabled, and all more or less injured. — It Avas the most aAvful and terrific scene I ever witnessed, and God forbid that I should be ever exposed to another. Balls of ice, as large as my tAvo fists, fell into the boat, and some of them came with such violence as certainly to haA^e broken an arm or leg had they struck us in those parts. One of them struck the blade of an oar and split it. The scene lasted perhaps five minutes ; but it Avas five minutes of the most aAvful feeling I ever experienced. When it passed over we found the surrounding hills coA'ered Avith masses of ice, I cannot call it hail ; the trees stripped of their leaves and limbs ; and everything looking desolate. — The scene Avas aAvTul beyond all description. I have Avitnessed repeated earthquakes ; the lightning has played, as it were, about my head ; the wind roared, and the AA^aves at one moment have throAvn me to the sky, and the next have sunk me into a deep abyss. *I have been in action, and have seen death and destruction around me inevery shape of horror; but I never before had the feeling of awe which seized upon me on this occasion, and still haunts, and I fear for ever Avill haunt me. — My porter, the boldest of my family, who had A^entured an instant from the door, had been knocked down by a hailstone, and had they not dragged him in by tlm heels, would have been battered to death. Tavo boatmen Avere killed in the upper part of the village, and I have heard of broken bones in abundance. — Imagine to yourself the heavens suddenly frozen over, and as suddenly broken to pieces in irregular masses of from half a pound to a pound Aveight, and precipitated to the earth.” — Commodore Porter s Letters from Constantinople and its Environs^ vol, i. p. 44. 31. For through the voice of the Lord. By the command of the Lord ; that is, his voice going forth in the manner specified in ver. 30. CHAPTER XXX* Bi c, 713.J 573 32 And ^ in every place where the grounded staff shall pass, which the Lord shall ^ lay upon 1 every passing of the rod founded. him, it shall he with tahrets and harps : and in battles of shaking will he fight ^ with it. 2 cause to rest. 3 or, against them. 32 And every place on which the appointed rod shall pass, On which Jehovah shall lay it heavily. Shall [rejoice] with tabrets and harps ; And with fierce battles shall he fight against it. IT Which smote with a rod. Who was accustomed to smite as with a rod ; that is, his government was tyrannical and severe. As he had been accustomed to smite in that manner, so he would now meet the proper reward of his oppression of the nations. 32. And in every place. Marg., “ Every passing of the rod founded.’* Low’th renders it, “whenever shall pass the rod of correction.” The whole design of the passage is evidently to foretell the sudden destruc- tion of the army of the Assyrians, and to show that this would be accomplished by the agency of God. The idea seems to be, that in all those places where the rod of the Assyrian would pass, that is, where he would cause devastation and desolation, there would be the sound of rejoicing with instruments of music when he should be over- tlirowm. IT The grounded staff. The word “ staff” here, or rod, seems to refer to that by which the Assyrian smote the nations, ver. 31 ; or rather perhaps the Assyrian king himself as a rod of correction in the hand of Jehovah. See ch. x. 5. The word rendered “grounded” musadhdh) has given great perplexity to commentators. Lowth supposes it should be moiQ correction, according to a conjecture of Le Clerc. Two MSS. also read it in the same way. But the authority from the MSS. is not sufficient to justify a change in the present Hebrew text. This word, which is not very intelligibly rendered “ grounded,” is derived from ydsddh, to found, to lay the founda- tion of a building, Ezra iii. 12; Isa. liv. 11 ; then to establish, to appoint, to ordain, Hab. i. 12 ; Psa. civ. 8. The ideahereis, therefore, that the rod referred to had been appointed, constituted, ordained by God ; that is, that the Assyrian had been designated by him to accom- plish important purposes as a rod, or as a means of punishing the nations. Shall pass. In his march of desolation and conquest. IT Which the Loud shall lay upon him. Or rather, as it should be trans- lated, “upon Avhich Jehovah shall lay,” ^. e, the rod, meaning that in all those places where Jehovah should lay this appointed scourge there would be yet rejoicing. ^ It shall be with tabrets and harps. Those places where he had passed, and which he had scourged, would be filled with joy and rejoicing at his complete overthrow, and at their entire deliverance from the scourge. Por a description of the tabret and harp, see notes on ch. v. 12. ^ And in battles of shaking. In the Hebrew there is an allusion here to what is said in ver. 28, that he would “ sift,” that is, agitate or toss the nations as in a winnowing shovel. ^ Will he fight with it. Marg., “ against them.” Jehovah would fight against the “rod,” to wit, the Assyrian, and destroy him. See ch. xxxvii. 36. 33. For Tophet, The same idea is conveyed in this verse as in the preceding, but under another form, and with a new illustration. The sense is, that the army of the Assyrians would be completely de- stroyed, as if it were a large pile of wood in the valley of Hinnom 574 ISAIAH. [b. c. 71S. 33 For Topliet*^5 ordained ^ of old ; yea, for tlie king it is prepared : lie katk made it deep, and large ; tke pile thereof is i Jer. 7- 31. 1 from yesterday , fire and muck wood : the kreatk of the Lord, like a stream of brimstone, * doth kindle it. k Rev. 14. 9, 10. 33 For Topket hath, been already prepared : Yea, for the king was it fitted up ; Deep and broad hatk he made it ; A pyre for the fiame, and wood katk ke prepared in abundance : — The hreatk of Jehovah, kke a stream of sulphur, shall kindle it. that should be fired by the breath of God. The word Tophet, nnpn with n paragogic, denotes properly what causes loathing, or abhor- rence ; that which produces disgust and vomiting, (from the Chaldee Tuph, to spit out ;) Job xvii. 6, “ I was an abhorrence,** DDn — im- properly rendered in our version, “ I was among them as a tabret.’^ The word occurs only in 2 Kings xxiii. 10 ; Jer. vii. 31, 32 ; xix. 6, 11, 13, 14 ; and in this place. It is applied to a deep valley on the south- east of Jerusalem, celebrated as the seat of idolatry, particularly of the worship of Moloch. The name also of “ the valley of Hinnom^' was given to it ; and hence the name Gehennah, {y4^vva., Matt. v. 22, 29, 30 ; X. 28 ; xviii. 9 ; xxiii. 15, 33 ; Mark ix. 43, 45, 47 ; Luke xii. 5 ; James iii. 6 ;) as denoting the place of future torments, of which the valley of Hinnom, or Tophet, was a striking emblem. This valley was early selected as the seat of the worship of Moloch, where his rites were celebrated by erecting a huge brazen image with a hol- low trunk and arms, which was heated, and within which, or on the arms of which, children were placed as a sacrifice to the horrid idol. To drown their cries, drums were beaten, which were called ?]h Toph, or D'an Tophim, and many suppose the name Topheth was given to the place on this account. See 2 Kings xvi. 3 ; xxi. 6 ; 2 Chron. xxxiii. 6. The name “ valley of Hinnom,’" or Gehennah, was probably from the former possessor or occupier of that name. In subsequent times, however, this place was regarded with deep abhorrence. It became the receptacle of all the filth of the city ; and hence, in order to purify the atmosphere, and prevent contagion, it was needful to keep fires there continually burning. It was thus a most striking emblem of hell-fire, and as such is used in the New Testament. Hezekiah was firmly opposed to idolatry ; and it is not improbable that he had removed the images of Moloch, and made that valley the receptacle of filth, and a place of abomination, and that the prophet refers to this fact in the passage before us. ^ Is ordained. Was fitted up ; appointed ; constituted. The prophet, by a figure, represents Hezekiah as having fitted up this place as if for the appropriate punishment of the Assyrians. *11 Of old, Marg., as in Heb., “ from yesterday.” This expression may mean simply “formerly, some time since,” as in Exod. iv. 10 ; 2 Sam. iii. 17. The idea here seems to be, that Tophet had been formerly, or was already, prepared as if for the destruction of Sennacherib and his army. His ruin would be as certain, and as sudden, as if in the valley of Tophet the breath of Jehovah should set on fire the vast materials that had been collected, and were ready to be kindled. It does not mean that Tophet had actually been pre- pared for the army of Sennacherib ; it does not mean that his army would actually be destroyed there — for it was on the other side of CHAPTER XXXI. B. C.713.! 575 the city that they were cut oif, (see notes on ch. x. 32 ;) it does not mean that they would be consigned to hell-fire ; — but it means that that place had been fitted up as if to be an emblematic representa- tion of his ruin ; that the consuming fires in that valley were a striking representation of the sudden and awful manner in Avhich the abhorred enemies of God would be destroyed. H For the king it is prepared, Eor Hezekiah ; as if the place had been fitted up for his use, in order to consume and destroy his enemies. It is not meant that Hezekiah actually had this in view, but the whole language is figurative. It was as if that place had been fitted up by Hezekiah as a suitable place in which entirely to destroy his foes. ^ He hath made it deep and,^a?ye. Vast; as if able to contain the entire army that was to be destroyed. ^ The pile thereof. The wood that was collected there to be consumed. The breath of the Lord. As if Jehovah should breathe upon it, and enkindle the whole mass, so that it should burn without the possibility of being extinguished. The meaning is, that the destruction of the Assyrian would as really come from Jehovah as if he should by his own agency ignite the vast piles that were collected in the valley of Hinnom. IT Like a stream of h'imstone. Brimstone, or sulphur, is used in the Scriptures to de- note a fire of great intensity, and one that cannot be extinguished, Gen. xix. 24 ; Psa. xi. 6 ; Ezek. xxxviii. 22 ; Rev. ix. 17, 18. Hence it is used to denote the eternal torments of the wicked in hell, Rev. xxi. 8 ; xiv. 10 ; xix. 20. U Doth kindle it. The army of the Assyrian would be destroyed in a manner which would be well represented by Jehovah’s sending down upon a vast pile collected in the valley of Hinnom a burning stream of sulphurous flame, that should ignite and consume all before it. See notes on ch, xxxvii. 36. ANALYSIS OF CHAPTER XXXI. It is evident that this chapter was composed at about the same time as the preceding, and relates to the same subject. The general object, like the former, is to dissuade the Jews from then: contemplated alliance with Egypt, and to lead them to rely on God. In doing this, the prophet first denounces a woe on those who went down to Egypt to seek aid, (ver. 1 ;) he then states that God will punish them for it, (ver. 2 ;) he then urges the utter inability of the Egyptians to furnish the aid which was needed, since Jehovah was about to stretch out his arm over them also, and they, as well as those Avho sought their aid, should suffer under his displeasure, ver. 3. The prophet then, in order to recall them from this contemplated alliance, and to induce them to put confidence in Jehovah, assures them by two most beautiful figures (vers 4, 5) that God would protect their city in the threatened inva- sion, and save it from destruction. He calls on them, therefore, (ver. 6,) to tmn unto God ; assures them (ver. 7) that, at that time, every man would see the folly of trusting in idols ; and finally (vers. 8, 9) assures them of the complete overthrow of the army of the Assyrian. The scope of the pro- phecy is, therefore, simple and direct ; the argument condensed, impressive, and beautiful. It is not improbable, by any means, that these exhortations of Isaiah had a sensible effect on the conduct of Hezekiah. The whole nar- rative respecting the invasion of Sennacherib would lead to the conclusion that at first Hezekiah himself joined in the purpose of seeldng the alliance with Egypt, but that he was afterwards led to abandon it, and to use all his influence to induce his people also to rely on the aid of God. Comp. ch. xxxyi, 6, with ver. 18. 576 ISAIAH. IB. C.713. CHAPTER XXXI. *WOE to them that go down to Egypt for help ; and stay on horses, and trust in chariots, because they are many ; and in /Lorsemen, because they are very strong : but ^ they look not unto the Holy One of Israel, neither geek the Loud ! 2 Yet he also is wise, and will bring e yil, and will not ^ call back l Hos. 7. 7. 1 remove . his words : but will arise against the house of the eyil-doers, and against the help of them that work iniquity. 3 Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. Vision XXYI. — Ch. xxxi. The alliance with Egypt, 1 Woe unto them who go down to Egypt for help ; And put their trust in horses. And confide in chariots because they are many, And in horsemen, because they are very strong. But they look not unto the Holy One of Israel, And they do not seek Jehovah. 2 Yet he, too, is wise ; He will bring evil, and will not recall his words ; He will arise against the house of the wicked. And against the help of them that do iniquity. 3 And the Egyptians are men, and not God ; And their horses are flesh, and not spirit. And Jehovah shall stretch out his hand. And the helper shall fall, and the helped shall be overthrown, And they shall both fail together. 1. Woe. Note, ch. xxx. 1. ^ To them that go down to Egypt. Note, ch. xxx. 2. IT And stay on horses. See note on ch. xxx. 16. H And trust in chariots. See note, ch. xxi. 7. That they were often used in Avar is apparent from the following places ; Josh. xi. 4 ; Judges i. 19 ; 1 Sam. xiii. 5 ; 2 Sam. viii. 4. IT Because they are many. Because they hope to secure the aid of many. See the references above. It is evident that their confidence in them would be in pro- portion to the number which they could bring into the field. If But they look not^ etc. Note, ch. xxx. 1. 2, Yet he also is wise. God is wise. It is in vain to attempt to deceive him, or to accomplish such purposes without his knowledge. H And will bring evil. The punishment which is due to such Avant of confidence in him. H But xoill arise against the house of the evil-doers. This is a general proposition, and it is evidently just as true noAv as it was in the time of Isaiah. , 3. Now the Egyptians are men. They are nothing but men ; they have no power but such as other men possess. The idea here is, that the case in reference to A\^hich they sought aid was one in A\hich Divine help Avas indispensable, and that, therefore, they relied on the aid of the Egyptians in Amin. ^ And their horses fleshy and not spirit. There is need, not merely of physical strength, but of Avisdom and intelligence, and it is in vain to look for that in mere brutes. H Both he that helpeth. Egypt, Avhose aid is sought. 1i And he that is holpen, Judah, that had sought the aid of Egypt. Neither of them Avould be able to stand against the AA'rath of God. CHAPTER XXXI. 577 B. c. 713.] 4 For tlms liatli the Lord spoken unto me, Like as the lion and the young lion roar- ing on his prey, when a multi- tude of shepherds is called forth against him, he will not he afraid of their voice, nor ahase himself for the ^ noise of them : so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. m Hos. 11. iO. 1 or, multitude. 4 For thus hath Jehovah said unto me, • As the lion and the young lion roar over their prey, When a multitude of shepherds is called forth against him. At their voice he will not be terrified, Xor at their multitude be disheartened ; So shall Jehovah of hosts come do’wn to fight For Mount Zion and her hill. 4. For thus hath the Lord spoken. The design of this verse and the following is to assure the Jews of the certain protection of Jehovah, and thus to induce them to put their trust in him rather than to seek the alliance with Egypt. To do this the prophet makes use of two striking illustrations : the first of which is, that Jehovah would be no more alarmed at the number and power of their enemies than a fierce lion w'ould be that was intent on his prey, and could not be frightened from it by any number of men that should come against him. point of this comparison is, that as the lion that teas intent on his purpose could not be frightened from it by numbers, so it would be with Jehovah, who was equally intent on his purpose — the defence of the city of Jerusalem. It does not mean, of course, that the pur- pose of God and of the lion resembled each other, but merely that there was similar intensity of purpose, and similar adherence to it, notwithstanding all opposition. The figure is one that denotes the highest vigilance, firmness, steadiness, and a determination, on the part of Jehovah, that Jerusalem should not fall into the hands of the Assyrians. H Like as the lion. The Divine nature and purposes are often represented in the Scriptures by metaphors, allegories, and comparisons taken from animals, and especially from the lion. See Hos. xi. 10 ; Deut. xxxiii. 20 ; Job x. 16 ; Psa. vii. 2. H And the young lion. The vigorous, strong, fierce lion. The use of the two here gives intensity and strength to the comparison. It is observable that the lion is seldom mentioned alone in the Scriptures. ^ Roaring on his prey. Roaring as he seizes on his prey. This is the moment of the greatest intensity of purpose in the lion, and it is therefore used by Isaiah to denote the intense purpose of Jehovah to defend Jerusa- lem, and not to be deterred by any number of enemies. U When a multitude of shepherds is called forth, "When the neighbourhood is alarmed, and all the inhabitants turn out to destroy him. This com- parison is almost exactly in the spirit and language of Homer, Iliad xii. 209, seq. : So, pressed with hunger, from the mountain’s brow Descends a lion on the flocks below. So stalks the lordly savage o’er the plain. In sullen majesty and stern disdain: In vain loud mastiffs bay him from afar. And shepherds gall him with an iron war *, Regardless, furious, he pursues his way — He foams, he roars, he rends the panting prey. —Pope* VOL. I. 2 c 578 ISAIAH. [B.c. 713. 5 As birds flying, so will tlie Lord of liosts defend " J erusa- lem ; defending also he will deliver it, and passing over lie will preserve it. 6 IT Turn ® ye unto Tmnfrom wlioni tlie cMldren of Israel n Psa. 46. 5.; o Jer. 3. 12. Lave deeply ^ revolted . 7 For in tliat day every man shall cast away Ms idols of silver, and *Ms idols of gold, wMch your own hands have made unto joufor a sin. p Hos. 9.9. 1 the idols of his gold. 5 As birds flying, so will Jehovah of hosts defend Jerusalem : Defending, he will deliver it, . Sparing, he will preserve it. 6 Keturn to him from whom ye have so deeply revolted, 0 children of Israel ! 7 For in that day shall every man cast away with contempt His idols of silver, and his idols of gold ; The sin wMch your o-wn hands have made. So also Iliad xviii. 161, 162 : — But checked, he turns ; repulsed, attacks again. With flercer shouts his lingering troops he fires, Kor yields a step, nor from his post retires ; So watchful shepherds strive to force in vain The hungry lion from the carcase slain. — Fope. ^ He loill not be afraid. He will be so intent on his prey that he will not heed their shouting. *il Nor abase himself. That is, he will not be frightened nor disheartened. H So shall the Loud of hosts. That is, with the same intensity of purpose ; with the same fixedness of design. He will be as little dismayed and diverted from his purpose by the number, the designs, and the war-shout of the Assyrian armies. 5. As birds flying. This is another comparison indicating substan- tially the same thing as the former, that Jehovah would protect Jerusalem. The idea here is, that he would do it in the same man- ner as birds defend their young, by hovering over them, securing them under their wings, and leaping forward, if they are suddenly attacked, to defend them. Our Saviour has used a similar figure to indicate his readiness to have defended and saved the same city, (Matt, xxiii. 37,) and it is possible that he may have had this pas- sage in his eye. The phrase “birds flying'" may denote the rapidity with which birds fly to defend their young, and hence the rapidity with which God would come to defend Jerusalem ; or it may refer to the fact that birds, when their young are attacked, fly or flutter around them to defend them ; they will not leave them. ^ And pass- ing over. niD5 pasbdhh. Lowth renders this, “ leaping forward.’^ This word, which is usually applied in some of its forms to the Pass- over, (Exod. xii. 13, 23, 27 ; 2 Chron. xxx. 18 ; Numb. ix. 4 ; Josh. V. 11,) properly means, as a verb, to pass over, and hence to preserve or spare. The idea in the passage is, that Jehovah would protect Jerusalem, as a bird defends its young. 6. Turn ye unto him. In view of the fact that he will assuredly defend Jerusalem, commit yourselves unto him, rather than seek the aid of Egypt. H Have deeply revolted. For the meaning of this phrase, see note, ch. xxix. 15. 7. For in that day. That is, in the invasion of Sennacherib and the CHAPTER XXXL 579 B. C.713.] 8 % Tlien shall the Assyrian fall ? with the sword, not of a mighty man ; and the sword, not of a mean man, shall devour him : hut he shall flee ^ from the sword, and his young men shall he 2 discomfited, q ch. 37. 36. 1 OT^ for fear of. 9 And “he shall pass over to his '‘strong hold for fear, and his princes shall he afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. 2 for melting, or, tribute, or, tributary, 3 his rock shall pass away for fear. 4 or, strength. 8 Then shall the Assyrian fall with the sword — not of a mighty man ; And the sword — ^not of a mean man — shall devour him ; And he shall betake himself to flight from the face of the sword, And his young men shall melt away. 9 And he shall pass on beyond his strong-hold for fear ; And his princes shall be struck with consternation at his standard, Saith Jehovah, who hath his Are in Zion, And his furnace in Jerusalem. events that shall be consequent thereon. IT Every man shall cast away his idols. See note, ch. xxx. 22. Comp, note, ch. ii. 20. H Eor a sin. Or, rather, the sin which your own hands have made. The sense is, that the making of those idols had been a sin, or sin itself. It had been the sin, by way of eminence, which was chargeable upon them. 8. Then shall the Assyrian fall with the sword. The sword is often used as an instrument of punishment. It is not meant here literal y that the sword would be used, but it is employed to denote that com- plete destruction would come upon them. ^ Not of a mighty man. The idea here is, that the army should not fall by the valour of a distinguished warrior, but that it should be done by the direct inter- position of God. See ch. xxxvii. 36. ^ Of a mean man. Of a man of humble rank. His army shall not be slain by the hand of mortals. IT But he shall flee. The Assyrian monarch escaped when his army was destroyed, and fled towards his own land, ch. xxxvii. 37. *0" From the sioord. Marg., for fear ofj* The Heb. is, “ from the face of the sword and the sense is, that he would flee in consequence of the destruction of his host, here represented as destroyed by the sword of Jehovah. TI And his young men. The flower and strength of his army. ^ S>hall he discomfited , Marg., “for melting^ or tribute^ or tributary LXX., “for destruction,” els ijrrrj/jLa. The Hebrew word DQ mds, derived probably from Dpn mdsds, to melt away, to dissolve, is most usually employed to denote a levy, fine, or tax — so called, says Taylor, because it wastes or exhausts the substance and strength of a people. The word is often used to denote that men become tributary, or vassals, as in Gen. xlix. 15 ; Deut. xx. 11. Compare 1 Kings V. 13 ; Esth. x. 1 ; 2 Sam. xx. 24 ; 1 Kings iv. 6 ; Josh, xvi 10. Probably it does not here mean that the strength of the Assyrian army would be literally tributary to the Jews, but that they would become as if they had been placed under a levy^ to them ; their vigour and strength would melt away, as property and numbers do under taxation and tribute. 9. And he shall pass over, Marg., “ His rock shall pass away for fear.” The Hebrew would bear this, but it does not convey a clear idea. The sense seems to be this : the word rendered “ strong hold” (Heb. his rock) denotes his fortifications, or the places of strength in which he trusted. Probably the Assyrian monarch had many such 580 ISAIAH. [b* c* 7ll places which he regarded as perfectly secure, both in the limits of his own kingdom, and on the line of his march towards Judea. Those places would naturally be made strong, in order to afford a refuge in case of a defeat. The idea here is, that so great would be his alarm at the sudden destruction of his army and the failure of his plans, that in his flight he would pass over or beyond these strong places ; he would not even stop to take refuge there, andre-or'ganize his scattered forces, but would flee with alarm beyond them, and make his way to his own capital. This appears to have been most strikingly fulfilled. See ch. xxxvii. 37. IT And his princes. Those perhaps that ruled over his dependent provinces. H Shall be afraid of the ensign. That is, of any standard or banner that they saw. They would suppose that it was the standard of an enemy. This denotes a state of great consternation, when all the princes and nobles under the command of the Assyrian would be completely dismayed. H Whose fire is in Zion, etc. That is, whose altar is there, and always burns there. That was the place where he was worshipped, and it was a place, there- fore, which he would defend. The meaning is, that they would be as certainly destroyed as the God whose altar was in Jerusalem was a God of truth, and would defend the place where he was worshipped. IT And his furnace, etc. See note, ch. xxix. 1. Where his altar continually burns. The word rendered furnace means properly a baking oven, Exod. viii. 3 ; Lev. ii. 4 ; vii. 9 ; xi 35. This was either a large conical pot, which was heated, in which the cakes were baked at the sides ; or an excavation made in the earth, which was heated by putting wood in it, and when that was removed the dough was put in it. Perhaps the whole idea here is, that Jehovah had a home in Jerusalem, with the usual appendages of a house ; that his fire and his oven were there — an expression descriptive of a dwelling-place. If so, then the meaning is, that he w^ould defend his own home, and that the Assyrian could not expect to prevail against it. ANALYSIS OF CHAPTER XXXII. This chapter has been regarded by many as a continuation and conclusion of the prediction commenced in the preceding chapter. Though it was, how- ever, probably uttered at about the same time, and with reference to the same general subject, yet there is no impropriety in its being separated. The previous chapter closes with a prediction that the Assyrian army, which had been so much the object of dread, would be totally destroyed. This Avould be of course followed with important consequences, some of which are depicted in this chapter. The prophet, therefore, states (vers. 1 — 8) that the defeat of Sennacherib would be followed by the peaceful and prosperous state of the kingdom under a righteous prince ; — under whose reign there would be ample protection, ver. 2 ; at which time the advantages of instruc- tion would prevail, and the ignorant would be enlightened, vers. 3, 4; when there would be a proper estimate put on moral worth, and when illiberality, hypocrisy, and falsehood would be no longer held in repute, vers. 6, 7 ; and when the character of the nation would be that of a people which devised and executed large and liberal purposes, ver. 8. That this has a reference to the reign of Hezekiah, has been abundantly shown by Vitringa; and indeed must be obvious on the slightest inspection.^ For, (1,) it is immediately connected with the account of the destruction of Sennacherib, and evidently means that the state of things here described would immediately succeed* that. (2.) There is nothing in the account that does not fully accord with the prosperous and happy times of the reign of B c. 713.] CHAPTER XXXII. 581 CHAPTER XXXII. in rigliteonsness, ^ and princes j^EHOLD, a king shall reign Vision XXVII. — Ch. xxxii. The reign of SezeMah. 1 Behold ! a king shall reign in righteousness ; xind princes shall rule in equity. Hezekiah. (3.) There are statements in it which cannot be applied directly, or with propriety literally, to the times of the Messiah. For example, the statement (ver. 1) that ‘‘princes shall rule in righteousness” cannot be applied with any propriety to the apostles, since they are not anywhere designated by that name. That, after the usual manner of Isaiah, he might not dso in the progress of his description have glanced at the times of the Messiah, perhaps there can be no reason to doubt. But the main and leading purpose was doubtless to give a description of the happy times that would succeed the destruction of the army of the Assyrian. Calvin supposes, not improbably, I think, that this prophecy may have been uttered in the time of Ahaz, ia whose reign wickedness so much abounded, and ignorance and idolatry so much prevailed. But whether the prophecy was actually uttered in the time of Ahaz or not — which cannot now be determined — yet it may have been uttered in view of the ignorance, and superstition, and hypocrisy which prevailed in his reign, and which extended their influence into the time of his successor, and on accoimt of which the nation was to be subjected to the calamities arising from the invasion of Sennacherib. After that, the king Hezekiah would rule in righteousness, and his kingdom would enjoy the blessings of his mild and vii'tuous reign. The prophet then (vers. 10 — 14) proceeds to show that previous to the properous times predicted there would be a state of desolation and alarm. This is indicated by his calling on the daughters of luxury and fashion, who were reposing in security and confidence, to rise up in consternation at the calamities which were impending, (vers. 10, 11,) and by the assurance that there would be a time when they would sigh for the luxuries which they had before enjoyed, vers. 12 — 14. This is descriptive of the calamities which would attend the invasion of the Assyrian. Yet the prophet says, as is usual with him, that these calamities would be succeeded by more happy times, vers. 15 — 20. They would continue until the Spirit should be poured out from on high, (ver. 15,) and the result of this would be the prevalence of righteousness in the nation, (ver. 16,) and peace and safety, vers. 17, 18 : there would be safety, and the privilege of pursuing the peaceful pursuits of agriculture, and of cultivating the entire land without molestation, vers. 19, 20. 1. Behold, a king. That is, Hezekiah. That it refers to him is apparent from the connexion. The reign of Ahaz had been one of oppression and idolatry. This was to be succeeded by the reign of one under whom the rights of the people would be secured, and under whom there would be a state of general prosperity. This may have been uttered while Ahaz was on the throne, or it may have been when Hezekiah began to reign. Perhaps the latter is the more probable, as Ahaz might not have tolerated anything that would have looked like a reflection on his own reign ; nor, perhaps, while he was on the throne would Isaiah have given a description that would have been a contrast between his reign and that of his successor. H Shall reign in righteousness. That is, a righteous king shall reign ; or his administration shall be one of justice, and strongly in contrast with that of liis predecessor. This w\as certainly the general characteristic of the reign of Hezekiah. If And princes shall rule, Heb,,/or princes, 582 ISAIAH. [b. c. 713. 2 And a man sliall be as an biding-place from the wind, and a ^ covert from tbe tempest ; as q ch. 4. 6. rivers of water in a dry place ; as tbe shadow of a ^ great rock in a weary land. r ch. 44. 3. I heavy. 2 And tbe man shall be as an hiding-place from the vind, And a covert from the tempest ; As rivers of water in a dry place, As the shadow of a great rock in a weary land. or, as to princes, Lowth proposes to read this without the S as the ancient versions do. But it is not necessary to change the text. It may be rendered, ‘‘ As to princes, they shall rule.” Comp. Psa, xvi. 3. The “princes” here denote the various officers of government, or those to whom the administration was confided. •IT In judgment. That this is a just description of the reign of Hezekiah is apparent from the history. See 2 Kings xviii. 3 — 6 : “He removed the high places, and broke the images, and cut down the groves. — He trusted in the Lord God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him : for he clave unto the Lord, and departed not from following him.” 2. And a man. That is, evidently, the man referred to in the previous verse, to wit, Hezekiah. *11 Sliall he as an hiding-place from the wind, A place where one m^ay take refuge from a violent wind and tempest. See note, ch. xxv. 4. ^ A covert, A place of shelter and security. Wind and tempest are emblematic of calamity and oppression ; and the sense is, that Hezekiah w^ould be the protector of his people, and w’ould save them from the calamities to which they had been subjected in former reigns. ^ As rivers of water. This figure is often used in Isaiah. See ch. xxxv. 6, 7. Notes, xli. 18. It means that the blessings of such a reign would be as grateful and refreshing as gushing fountains and running streams were to a thirsty traveller. Here it refers to the benefits that would be conferred by the reign of Hezekiah — a reign which, compared with that of his father, would be like a refreshing fountain to a w'eary pilgrim in a pathless desert. As the shadow of a great rock. In a burning desert of sand, nothing is more grateful than the cooling shade of a far-projecting rock. It not only excludes the rays of the sun, but it has itself a refreshing coolness that is most grateful to a w'eary traveller. The same figure is often used by the classic writers. See Yirgil, Georg, hi. 145 ; Hesiod, ii. 106. H In a weary land, A land where there is fatigue and w^eariness. Probably here it is used to denote a land destitute of trees, and groves, and pleasant abodes ; a land where one expects weariness and fatigue, without any refresh- ment and shelter. The following description from Campbell’s Travels in Africa will explain this ; “ Well does the traveller re- member a day in the wilds of Africa, where the country was chiefly covered wdth burning sand ; wffien scorched with the powerful rays of an almost vertical sun, the thermometer in the shade standing at 100°. He remembers long looking hither and thither for something that would afford protection from the almost insupportable heat, and wdiere the least motion of air felt like a flame coming against the face. At length he espied a huge loose rock leaning against the front of a small cliff' which faced the sun. At once he fled for refuge underneath its CHAPTER XXXn. 583 b.c.713.] 3 And tlie eyes of tEeni that see shall not he dim: and the ears of them that hear shall hearken. 4 The heart also of the * rash shall understand knowledge, and the tongue of the stammerers shall he ready to speak ^ plainly. , 1 hasty. 2 or, elegantly. 3 And the eyes of them tha+ see shall not be dim, And the ears of them that hear shall attend. 4 And the heart of the rash shall understand knowledge, And the tongue of the stammerer shall hasten to speak clearly. inviting shade. The coolness emitted from this rocky canopy he found exquisitely exhilarating. The wild beasts of the deserts were all tied to their dens, and the feathered songsters were all roosting among the thickest foliage they could find of the evergreen trees. The whole creation around seemed to groan, as if their vigour had been entirely exhausted. A small river was providentially at hand, to the side of which, after awhile, he ventured, and sipped a little of its cooling water, which tasted better than the best Burgundy, or the finest old Hock in the world. During all this enjoyment, the above apropos text was the interesting subject of the traveller’s meditation; though the allusion, as a figure, must fall infinitely short of that which is meant to be prefigured by it.” 3. And the eyes of them that see, etc. The sense of this verse is, that there shall be, under the reign of this wise and pious prince, on the part of the prophets and teachers, a clear view of Divine truth ; and on the part of the people who hear, a disposition to hearken and to attend to it. The phrase, “ of them that see,” refers probably to the 'prophets, as those who were called seers, (note, ch. xxix. 10 ; xxx. 10 ; comp. 1 Sam. ix. 9 ;) or those who had visions (note, ch. i. 1) of the things that God would communicate to mien. The word rendered “ be dim” (njwn) is derived from rw, which usually signifies to see, to hole; but it also has a meaning similar to to spread over, to close, to make blind. Of this fact Lowth seems not to have been aware when he proposed, without the authority of any MS., to change the text. The sense is, that those who were prophets and religious teachers should no more see obscurely, but should have clear and just views of Divine truth, ^ And the ears of them that hear. Of the people who were instructed by their religious teachers. H Shall hearken. It shall be a characteristic of those times that they shall be disposed to attend to the truth of God. 4. The heart also of the rash. Margin, hasty. The Hebrew word denotes those who hasten; that is, those who are precipitate in forming a judgment, or deciding on a course of action. They do not take time to deliberate, and consequently they are led headlong into error, and into improper courses of life. ^ Shall understand knowledge. They shall take time to deliberate ; and they shall consequently form a more enlightened judgment. ^ And the tongue of the stammerers. The stammerers (comp, note, ch. xxviii. 11) seem here to denote those ■who had indistinct and confused views of subjects, or who were incapable of expressing clear and intelligible views of Divine truth. ^ Shall he ready to speak plainly. Margin, elegantly. The Hebrew is nin? clear, white, usually applied to a bright, clear, white light. The sense is, that there should be no indistinctness or obscurity in their views and modes of utterance. 584 ISAIAH. 5 The yile person shall he no more called liberal, nor the chnrl said to 1)6 bountiful. 6 For the yile person will * speak yillany, and his heart 5 Jer. 13. 23. [b. c. 713. will work iniquity, to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. 5 The fool shall no more be called liberal, Nor the covetous any more be said to be generous. 6 For the fool will speak folly, And Ms heart will work iniquity. In practising hypocrisy, and in uttering against Jehovah error ; To exhaust the soul of the hungry, And to cause the drink of the thirsty to faU. 5. The vile 'person, Heb,,/oo?. But the connexion requires us to understand this as the opposite of liberal ; and it means a person who is close, miserly, narrow-minded, covetous. This person is designated, very appropriately, as a fool. ^ Shall he no more called liberal. It is probable that under the reign of former princes, when all views of right and wrong had been perverted, men of unprincipled character had been the subjects of flattery, and names of virtue had been attributed to them by their friends and admirers. But it would not be so under the virtuous reign of the prince here celebrated. Things would be called by their right names, and flattery would not be allowed to attribute to men qualities which they did not possess. ^ Nor the churl. The word churl means properly a rude, surly, ill- bred man ; then a miser, a niggard. The Hebrew word means pro- perly a deceiver, a fraudulent man. — Gesenius. The word avaricious^ however, seems to suit the connexion. Lowth renders it “niggard Noyes, “ crafty.” % Bountifid. Flattery shall no more ascribe to a miserly man a character which does not belong to him. 6. For the vile person. Heb., the fool. This word more properly expresses the idea than “ vile person.” The Hebrew's used the name fool to denote not only one destitute of understanding, but a knave, a dishonest man — regarding sin as the highest folly. See 1 Sam. xxv. 25; 2 Sam. iii. 33; Job ii. 10. H Will speak villany. Heb., %cill speak folly. That is, he will act in accordaviice with his nature ; it is his nature to speak folly, and he will do it. Under a wicked and unjust administration such persons might be the subjects of flattery, (ver. 5,) and might be raised to office and powder. But under the administration of a virtuous king they would not be admitted to favour ; and the reason was, that they would act out their nature, and would corrupt all around them. A monarch, therefore, who regarded the honour of his own throne, and the welfare of his subjects, would exclude them from his counsels, f To make empty the soul of the hungry. Probably this refers to spiritual hunger and thirst ; and means that such a person would take away the means of knowledge from the people, and leave them to error, ignorance, and want. Tlie sense is, that if such persons were raised to office they would corrupt the nation and destroy their confidence in God ; and this was a reason why a virtuous prince w^ould exclude them from any participation in his government. 7. The instruments also. In the Hebrew here there is a paronomasia which cannot be imitated in a translation, The word instrument CHAP TER XAXH. 585 B. c. 713.] 7 The instruments also of the churl are evil : he deviseth wicked devices to destroy the poor with lying words, even when ^ the needy speaketh right. 8 But the liberal deviseth liberal things; and by liberal things shall he ^ stand. 1 or, he speaketh against the poor in judgment. 2 or, be established. 7 The instruments of the knave also are evil ; He plotteth also mischievous devices, To destroy the poor with lying words, "When the cause of the needy is just. 8 But the liberal deviseth liberal things. And by liberal things shall he be established. here denotes evidently the means by which the churl accomplishes his object — whether it be by words, by judicial decisions, or by crafty devices. This is also a kind of proverbial expression, and is given as a further reason why such a person would not be employed by a wise and virtuous prince. 5[ Are evil. He will make use of any un- principled means, any wicked plan or device, to accomplish his purpose. IT With lying words. With false representations ; or with deceitful promises and assurances. His aim would be particularly directed to the poor and humble, as more easily deprived of their rights than the rich and powerful. It was also of greater importance to defend the rights of the poor, and therefore the prophet says that such a person should not be in the employ of a just and virtuous ruler. ^ Even xohen the needy speaketh right. That is, although the cause of the needy is one of truth and equity. When this would be manifest, the unprincipled man in power would deprive him of his rights, and, therefore, under a wise and virtuous administration, such a person should not be employed. 8. But the liberals This seems, also, to have the force of a proverbial expression. The word “liberal” means generous, noble, large- hearted, benevolent ; a man of large views and of public spirit ; a man above covetousness, avarice, and self-seeking ; a man who is willing to devote himself to the welfare of his country, and to the interests of his fellow-men. It is implied here that such persons would be selected to administer the affairs of the government under the wise and virtuous prince of which the prophet speaks. % Deviseth liberal things. He purposes those things which will tend to promote the public welfare, and not those merely which will conduce to his private ends and gratification. ^ And by liberal things shall he stand. Margin, established'' That is, according to the connexion, he shall be confirmed, or approved in the government of the virtuous king referred to. It is, however, a proposition in a general form, and means also that a man by a liberal course shall be established ; that is, his character, reputation, hopes, shall be established by it. This is true now. If a man wishes to obtain permanent peace and honour, the esteem of his fellow-men, or the evidence of Divine approbation, it can be best done by large and liberal schemes to advance the happiness of a dying world. He who is avaricious and narrow- minded has no happiness, and no durable reputation ; he w'ho is large-hearted aiid benevolent has the approbation of the wise and good, the favour of God, and a firm and unshaken support in the trials of life and in the agonies of death. 2c2 586 ISAIAH. [b. c. 713. 9 IT Bise up, ye women tliat are at * ease ; Sear my yoice, ye careless daughters ; give ear unto my speech. 10 Many ^ days and years t Amos 6. 1. 1 days above a year. shall ye he troubled, ye careless women : for the vintage shall fail, the gathering shall not come. 11 Tremble, ye women that are at ease; be troubled, ye 9 0 ye women that are at ease, rise up, hear my voice : Ye careless daughters, give ear to my speech. 10 Days beyond a year shall ye be troubled, ye careless women ; For the vintage shall fad, the harvest shall not come. 11 Tremble, ye that are at ease ! De troubled, ye careless ones ! 9. JlisG etc. Hosenmiiller supposes that this commences a new vision or prophecy ; and that the former part (vers. 9 — 14) refers to the desolation of Judea by the invasion of Sennacherib, and the latter (vers. 15 — 20) to the prosperity which would succeed that invasion. It cannot be doubted that this is the general reference of the passage, but there does not seem to be a necessity of making a division here. The entire prophecy, including the whole chapter, relates in general to the reign of Hezekiah ; and as these events were to occur during his reign, the prophet groups them together, and presents them as constituting important events in his reign. The general design of this portion of the prophecy (vers. 9 — 14) is to show the desolation that would come upon the land of Judea in consequence of that invasion. This he represents in a poetical manner, by calling on the daughters of fashion and ease to arouse, since all their comforts were to be taken awmy. % Ye xoomen that are at ease. They who are sur- rounded by the comforts which affluence gives, and that have no fear of being reduced to want. Comp. ch. hi. 16 — 26. % Ye careless daughters. Heb., “daughters confiding;’* that is, those who felt no alarm, and who did not regard God and his threatenings. 10. Many days and years. Marg., days above a year.” This is a literal translation of the Hebrew. LXX., “ Make mention of a day of a year in sorrow, with hope.” Targum, “ Days with years.” Kimchi supposes it means “ two years.” Grotius supposes it means “ within three years.” Various other interpretations may be seen in Poole’s Synopsis. Gesenius renders it, “for a year’s time,” according to the vulgar expression “a year and a day,” denoting a complete year, and supposes that it means a considerable time, a long period. The phrase literally means “ the days upon [or beyond] a year,” and may denote a long time ; as the entire days in a year -would denote a long period of suffering. Lowth renders it, not in accordance Avith the HebreAV, “years upon years.” Noyes, “one year more and ye shall tremble.” Perhaps this expresses the sense ; and then it Avould denote not the length of time Avhich they Avould suffer, but Avould indicate that the calamities would soon come upon them. ^ For the vintage shall fail. A large part of the wealth and luxury of the nation con- sisted in the vintage. When the vine failed, there Avould be, of course, great distress. The sense is, that in consequence of the invasion of the Assyrians, either the people Avould neglect to cultivate the lands, or they Avould fail to collect the harvest. This might occur either from the dread of the invasion, or because the Assyrian Avould destroy everything in his march. 11. ^trip yoUi and make you hare. That is, take off your gay and E. c, 713.J CHAPTER XXXII. 587 careless ones: strip you, and make you bare, and gird sack’- cloth upon your loins. 12 They shall lament for the teats, for the pleasant ^ fields, for the fruitful vine. 13 Upon the land of my peo- ple shall come up thorns “ and 1 fields of desire. u PIos. 10. 8. briers, ^ yea, upon all the houses of joy m the joyous city ; 14 Because the palaces shall be forsaken; the multitude of the city shall be left ; the ^ forts and towers shall be for dens for ever, a joy of wild asses, a pas- ture of fiocks ; 2 or, burning upon. 3 or, cliffs and watch-towers. Strip ye, make ye bare, gird ye sackcloth upon your loins ! 12 Mourning for the fertile grounds. For the pleasant fields, — Tor the fruitful vine. 13 Upon the land of my people shall come up thorns and briers j Yea, in all the houses of joy in the joyous city. 14 For the palace is deserted ; the tumultuous city is left ; The fortified hall, and the towers shall be dens for ever — The joy of wild asses, a pasture for flocks ; splendid apparel, and put on the habiliments of mourning, indicative of a great calamity. *\\ And gird sackcloth. See note, ch. iii. 24. 12. They shall lament for the teats. Interpreters have been not a little perplexed by this expression. Lowth supposes it is to be taken in conne^fion with the previous verse, and that it denotes that sackcloth was to be girded upon the breast as well as upon the loins. Others have supposed that it denotes to “ smite upon the breasts,” as a token of grief; others, that the word “breast” here denotes children, by a synecdoche^ as having been nourished by the breast, and that the women here were called to mourn over their children. But it is evident, I think, that the word breasts here is used to denote that which nourishes or sustains life, and is synonymous with fruitful fields. It is so used in Homer, (Iliad, ix. 141,) where ovQap apovprjs denotes fertility of land. And here the sense doubtless is, that they would mourn over the fields which once contributed to sustain life, but which were now desolate. In regard to the grammatical diffi- culties of the place, Rosenmiiller and Gesenius may be consulted, ^ The pleasant f elds . Marg., as in the Hebrew, '‘^fields of desire.'^ 13. Upon the land of my people, A description similar to this, in regard to the consequences of the invasion of Sennacherib, is given in ch. vii. 20 — 25, See note on that passage. ^ Fea, upon all the houses of joy. Marg., “ Or, burning upon.'* The marginal reading has originated from the supposition that the word '3 is derived from to be burned. This conjecture has been adopted by Junius and Tremellius, and by some others. But it is evidently mere conjecture, and is not demanded. The word “yea” will express the sense, meaning that desolation, indicated by the growth of thorns and briers, would come upon the cities that were then filled with joy. This does not refer to Jerusalem, which was not taken by Sennacherib, but to the other cities that were destroyed by him in his march ; and this account accords with the statement in ch. vii. 20 — 25. ^4. Because the palaces shall be forsaken. That is, the palaces in the cities and towns which Sennacherib would lay waste. Or, if it refers, as Lowth supposes, to the invasion of the land in the time of the Chaldeans, then it relates to the palaces in Jerusalem. Yitringa sup- poses that the temple at Jerusalem is particularly designated by the 588 ISAIAH. [b.c.713 15 Until tlie Spirit^ be poured upon us from on bigb, and tlie •wilderness be a fruitful field, and^ tbe fruitful field be counted for a forest. X Joel 2. 28. y Psa. IO 7 . 33, etc. 15 Until the Spirit be poured upon us from on high, And tbe wilderness become a fruitful field, And the fruitful field be esteemed a forest. word rendered palaces. But that is not the usual word to denote the temple, and it is not necessary to suppose that that is particularly -re- ferred to. The word usuallj' denotes a palace^ or royal residence in some part of the royal citadel. See Isa. xxv. 2; Jer. xxx. 18; Amos i. 4, 7, 10, 12; 1 Kings xvi. 18. II The forts. Marg., cliffs and watch-towers!* Heb., ophel. This Avord properly denotes a hill or a cliff, such as is an advantageous situation for fortresses. It is translated in Mic. iv. 8, “the strong hold in 2 Kings v. 24, “ the tower;” in 2 Chron. xxvii. 3 ; Neh. iii. 27 ; xi. 21, “ Ophel;” also in 2 Chron. xxxiii. 14. With the article (the hill) it was given by Avay of eminence to a bluff or hill lying north-east of mount Zion and south of mount Moriah, which was surrounded and fortified Avith a Avail. Josephus’ Jewish Wars, vi. 6. It extends south from mount Moriah, running doAvn to the fountain of Siloam, lying between the valley of Jehoshaphat on the east, and the Tyropoeon, or valley of Cheese- mongers, on the west. It terminates over the pool of Siloam in a steep point of rock forty or fifty feet high. The top of the ridge is flat, and the ground is now tilled, and planted Avith olive and other fruit-trees. See Robinson’s Bibli. Research, i. pp. 341, 394. It may be used here, however, to denote a hill or cliff, a strongly fortified place in general, without supposing of necessity that it refers to the mountain in Jerusalem. H Towers. Towers Avere erected on the Avails of cities at convenient distances for purposes of observation. H Shall be for dens. Shall become places Avhere banditti and robbers may abide, and secure themselves. H For ever. This is evidently one instance in which the word “for cA^er” (opsnr) denotes a long time^ because in the Averse following there is a period specified Avhen the desolation Avould terminate. When the Avord is used Avithout any such limitation it denotes proper eternity. H A joy of xcild asses. A place Avhere wild animals Avill haA^e unlimited range. 15. Until the Spirit, The Spirit of God, as the source of all bless- ings, and especially as able to meet and remove the ills of the long calamity and desolation. This evidently refers to some future period when the evils which the prophet was contemplating Avould be suc- ceeded by the spread of the true religion. If the prophet meant to confine his description of calamities to those which Avould attend the invasion of Sennacherib, then this refers to the piety and prosperity Avhich Avould prevail after that during the reign of Hezekiah. If he designed, as LoAvth supposes, to describe the calamities AA^hich AA'ould attend the invasion of the Chaldeans, and the desolation of the city of Jerusalem during the captivity, then this refers to the prosperous times that would occur after their return to their own land. And if he looked forward beyond even that, then this refers to the times of the Messiah also, and he designed to describe the happy period Avhen the Messiah should have come, and Avhen the Spirit should be poured out. Vitringa supposes that all three of these events are referred to B. c. 713.] 16 Then judgment shall dwell in the wilderness, and righteous- ness remain in the fruitful field. 17 And the work of righte- ousness shall be peace ; and the z Psa. 85. 10; James 3. 18. a Ileb. 4. 9. 589 effect of righteousness, quietness and assurance for ever. 18 And my people shall dwell in a peaceable ® habitation, and in sure dwellings, and in quiet resting-places. CHAPTER XXXII. 16 Then justice shall dwell in the wilderness, And righteousness shall inhabit the fruitful field. 17 And the work of righteousness shall be peace, And the effect of righteousness quiet and security for ever. 18 And my people shall abide in a habitation of peace, And in secure dwellings, And in tranquil resting-places. But although the expressions are such as are used in reference to the times of the Messiah, yet the word “until” seems to limit the pre- diction to some event previous to that. The plain sense of the passage is, that the city would lie v/aste, and would be a pasture for flocks, until the Spirit should be poured out ; that is, would lie Avaste a long time, and then be succeeded by the merciful interposition of God restoring them to their land and privileges. This idea would seem to limit it, at the utmost, to the return from Babylon. *[[ Be poured upon us. This is a common and usual mode of indicating that the influences of the Spirit of God would be imparted, Ezek. xxxix. 29 ; Isa. xliv. 3 ; Joel ii. 28, 29 ; Acts ii. 17, 18. ^ From on high. From heaven. Comp. Luke xxiv. 49. IT And the wilderness be a fruitful field. Until that change shall come when the places that are desolate shall become fertile, and the places which are now fertile and prosperous shall be- come desolate and barren. This may refer to the time when Jerusalem, that would have lain so long waste, would be again inhabited and cultivated, and when Babylon, then so prosperous, would become desolate and ruined. The expression has a proverbial cast, and denotes change and revolution. See note, ch. xxix. 17. 16. Then judgment shall dwell. Or, justice shall make its appropriate dwelling-place there. % In the wilderness. In the place that was a wilderness, but that shall now be turned to a fruitful field. IT In the fruitful field. In the nation that is like a fruitful field ; in Judea restored. 17. And the loorh of righteousness. That which righteousness pro- duces ; or the effect of the prevalence of righteousness on the nation. ^ Shall be peace. There shall be no internal agitation, and no conflicts with foreign nations. ^ Quietness and assurance. This is a beautiful description of the happy effect of the prevalence of piety ; and it is as true now as it was in the time of Isaiah. True religion would put an end to strifes and litigations ; to riots and mobs ; to oppressions and tumults ; to alarms and robbery ; to battle, and murder, and conflict. 18. And my people shall dwell in a peaceable habitation. In cities and towns that would not be alarmed by internal or external foes. % And in sure dwellings. In dwellings that would be secure from invasion. All this is descriptive of the peaceful times, and the general security which followed the return from Babylon. To this period of happiness and prosperity, Isaiah, as well as the other prophets, often refers. 19. When it shall hail. t.T}a ira “ and it shall hail in coming down.” There is a paronomasia in the original here which cannot be expressed .590 ISAIAH. [b.c. 713. 19 WLeii it stall tail, * com- ing domi on the forest ; and tte city stall te ^ low in a low place. 20 Blessed are ye ttat sow \b ch. 30. 30. 1 or, utterly abased. teside all waters, " ttat send fortt thither tte feet of tte os and tte ass. c Eccles. 11. 1, 2. 19 But it stall tail, and tte forest stall be brought do^vn, And tte city stall be utterly prostrate. 20 Blessed are ye who sow upon all waters, "Who send fortt thither the foot of the ox and tte ass. in a translation — a figure of speech which, as we have seen, is common in Isaiah. Hail is an image of Divine vengeance or punishment ; and the reference here is doubtless to the storms of indignation that w'ould come on the enemies of the Jews, particularly the Assyrians. See notes, ch. xxx. 30. IT Coming down on the forest. Coming down on the army of the Assyrian, which is here called a forest. The same term is given to the army of the Assyrians in ch. x. 18, 19, 33, 34. The sense is, that the Divine judgment would come dov/n on that army Avith as much severity as a storm of hail descends on a forest — strip- ping the leaves from the trees, destroying its beauty, and laying it Avaste. ^ And the city. According to Gesenius this is Nineveh, the capital of the Assyrian empire. According to Rosenmuller, Grotius, and others, it is Babylon. Hensler supposes that it is Jerusalem, and that the sense is, that as a city that is situated in a valley is safe Avhen the storm and tempest sweep over the hills, so Avould it be to Jerusalem Avhen the storm of Avrath should sweep aAvay the army of the Assyrian. But the connexion evidently requires us to understand it of the capital of the enemy ; though Avhether it be Nineveh or Babylon perhaps cannot be determined. Shall he low in a low place. Marg., '‘^utterly abased.'’ Heb., “in humility shall be humbled.” The sense is, shall be completely prostrate. Those Avho refer this to Jerusalem suppose it refers to the time AA'hen God should humble it by bringing the enemy so near, and exciting so much consternation and alarm. Those Avho refer it to Babylon suppose it relates to its destruction. If referred to Nineveh, it must mean Avhen the pride of the capital of the Assyrian empire should be humbled by the complete oA^erthroAv of their army, and the annihilation of their hopes. The connexion seems to require us to adopt this latter interpretation. The Avhole Averse is very obscure ; but perhaps the above Avill express its^ general sense. 20. Blessed are ye. The sense of this verse is, that Avhile the enemies of the JeAvs Avould be o\’’ertliroAvn, they themselves Avould be permitted to cultivate their lands in security. Instead of predicting this directly, the propliet implies that this Avoiild occur, by declaring that those AAdio Avcre permitted to do this Avere happy. H That sow beside all waters. Ileb., upon all Avaters.” This may mean that they selected places near running streams as being most fertile ; or it may refer, as LoAvth supposes, to the manner of soAving grain, and particularly rice, in eastern countries. This is done by casting the seed upon the Avater. This custom is referred to in Eccles. xi. 1, “ Cast thy bread,” i. e. thy seed, “upon the Avaters, for thou shalt find it after many days;” — that is, cast thy seed upon the Avaters Avhen the river overfloAvs the banks, and the seed Avill sink into the slime and mud, and Avill spring CHAPTEE XXXIII. 591 B. c. 713. J up -when tlie waters subside, and yon will find it again after many days in a rich and luxuriant harvest. Sir John Chardin thus describes this mode of sowing: “They sow it (the rice) upon the water; and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep ; and this is the way they prepare the ground for sowing.” — Harmer’s Obs. i. p. 280. IT That send forth thither the feet of the ox and the ass. That is, for the purpose of treading the earth while the water is on it, and preparing it for the seed. In this way the ground would need no ploughing, but the seed would fall into the slime, and be sufficiently covered when the waters should subside. The idea in this verse is, that there would be a state of security succeeding the destruction of their enemies ; and that they would be permitted to pursue the cultivation of the soil, unannoyed and undisturbed. ANALYSIS OF CHAPTER XXXIII. This chapter comprises a new and distiact prophecy, though manifestly re- lating to the same general subject as the preceding. In ver. 19 of the previous chapter the prophet had foretold the destruction of th« army of Sennacherib ; and this chapter is designed still further to set forth the circumstances and the effects of that destruction. That it refers to Sennacherib is apparent from the whole structure of the prophecy. So it is imderstood by Lowth, Rosen- miiller, Grotius, and Cal via, though Vitriuga supposes that it refers to the destruction of the Syrians^ instead of the Assyrians, and particularly after the time and for the crimes of Antiochus Epiphanes. All the circumstances, as well as the connexion, however, agree with the invasion by Sennacherib, and agree far better mth that than either with the destruction of Babylon, or the judgments that came upon the Syrians. The design of the prophecy is to assure the Jews that their nation and city would be safe, notwithstanding the invasion of the Assyrian, and that Jehovah would be to them a source of constant protection and consolation, ver. 21. The object of the prophecy, therefore, is to comfort them in this threatened invasion, and to lead them to look up to God. The prophecy or poem is one of uncommon beauty in its structure, and is peculiarly elegant in its expressions. It abounds, indeed, in transitions, but they are easily seen, and can be distinctly marked. The structure and design of the poem may be seen in the followmg analysis : — I. Woe is denounced agaiust the Assyrian who had invaded Judea without provocation, and who was spreading desolation over a nation that had not injured him, ver. 1. This contains the general scope and purport of the chapter. II. The Jews are introduced (ver. 2) as offering up supplications to Je- hovah in view of the threatened invasion, and beseeching him to be merciful to them, and expressing them confidence in him. III. God himself is introduced declaring the overthrow of Sennacherib, v'ers. 3, 4. This he represents (ver. 3) under the image of the people — tliat is, the people in his army — fleeing at the noise of the tumult caused by the desolating tempest that should sweep them away, and at the act of (lod’s lifting up himself to scatter the nations. IV. A chorus of Jews is introduced, (vers. 5, 6,) extolling the greatness and mercy of God, ver. 5 ; and also celebrating the wisdom and piety of Hezekiah, w^ho had put his confidence in God, ver 6. V. Li vers. 7 — 9, the despair and alarm of the Jews are described on the approach of Sennacherib. This is exhibited in the following manner : {a) The messengers whom Hezekiah had sent to Sennacherib with thi-ee hundred talents of silver and thirty talents of gold, to propitiate his favour, (2 Kings 592 ISAIAH. \ b . c. 760 CHAPTER XXXIII. OE to tliee tliat spoilest, ^ and thou Tvast not spoiled ; and deale th treacherously, and they dealt not treacherously -with d ch. ei. 2; Hab. 2. 8. thee ! when thou shalt cease to spoil, thou shalt he spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. e Rev. 13. 10. Vision XXVIII. — Ch. xxxiii. The Assyrian. 1 Woe to thee, thou plunderer, and thou wast not plundered; Thou who dealest perfidiously, and thou wast not treated perfidiously I When thou hast ceased to plunder, thou shalt be plundered ; And when thou hast done acting perfidiously, thou shalt be treated per- fidiously. xviii. 14 — 16,) return 'without success, and weeping bitterly, ver. 7. {b) The desolation is described that attended the march of Sennacherib — a desolation that extended to the highways, the cities, and to the most beautiful and fertile places, represented by hewing down Lebanon, and turning Carmel into a wilderness, vers. 8, 9. VI. God is now introduced (vers. 10 — 13) as saying that he would take the work of the destruction of the Assyrian into his own hand, and showing that he would be himself exalted, ver. 10 ; that he would disappoint their expectations, ver. 11; that they should be totally destroyed as if by fire, (ver. 12,) and calling on the nations near and remote to hear what he had done, ver. 13. VII. The various effects of the invasion on the inhabitants of Jerusalem are described, (vers. 14 — 19.) {a) The effect on the hj^pocrites, producing consternation and alarm of the highest degree, ver. 14. {b) This is finely contrasted with the confidence and security of the righteous in that time. They would confide in God, vers. 15 — 16 ; they would see the king in his beauty , ver. 17 ; and they would see their foe completely destroyed, vers. 18, 19. VIII. The whole account is closed with a statement of the fact that Jerusalem was sa*fe, and that the enemy would be completely destroyed, vers. 20 — 24. 1. Woe to thee that spoilest. This description accords entirely with Sennacherib and his army, who had plundered the cities and countries which they had invaded, and who were about to advance to Jerusalem for the same purpose. Comp. ch. xxix. 7, 8; xxxvii. 11. IT And thou wast not spoiled. That is, thou hadst not been plundered by the Jews against whom thou art coming. It was because the war was so unprovoked and unjust, that God would bring so signal vengeance on them. H And dealeth treacherously . See note on ch. xxi. 2. The treachery of the Assyrians consisted in the fact, that when their assistance was asked by the Jews, in order to aid them against the combined forces of Syria and Samaria, (see ch. vii. 1, 2,) they had taken occasion from that invitation to bring desolation on Judah. See ch. vii. 17, 20. Notes, ch. viii. 6 — 8 ; x. 6. Hezekiali also gave to Sennacherib thirty talents of gold and three hundred talents of silver, evidently with an understanding that this was all that he de- manded, and that if this Avas paid he Avould lea^^'e the nation in peace. But this implied promise he perfidiously disregarded. See 2 Kings xviii. 14, 15. H When thou shalt cease to spoil. This does not refer to his having voluntarily ceased to plunder, but to the fact that God would put an end to it. ^ Thou shalt be spoiled. This was literally fulfilled. The Assyrian monarchy lost its splendour and power, and CHAPTER XXXIII. 593 5.C 713.] 2 0 Lord, be gracious nnto ns ; we baye waited for tliee ; be tliou tbeir arm every morn- ing, onr salvation also in tbe time of trouble. 3 At tbe noise of tbe tumult tbe people fled; at tbe lifting up of tbyself tbe nations were scattered. 2 0 Jehovah, be gracious unto us ; In tbee we trust. Be tbou their strength every morning, Our salvation in tbe time of trouble. 3 At tbe voice of tbe tumult the people flee ; At tbe lifting up of tbyself tbe nations are scattered. was finally merged in tbe more mighty empire of Babylon. Tbe nation was, of course, subject to tbe depredation of the conquerors, and compelled to submit to them. U When thou shalt make an end. Tbe idea is, that there would be a completion^ or a finishing of bis acts of treachery towards the Jews, and that w'ould be when God should overthrow him and his army. *U They shall deal treacherously with thee. The words “they shall'’ are here equivalent to “thou shalt be dealt with in a treacherous manner.” The result was, that Sennacherib was treacherously slain by his own sons as he was “ worshipping in the house of Nisroch his god,” Isa. xxxvii. 38 : and thus the pro- phecy was literally fulfilled. The sense of the whole is, that God would reward their desire of plundering a nation that had not injured them, by the desolation of their own land ; and ivould recompense the perfidiousness of the kings of Assyria Avho had sought to subject Jerusalem to their power, by perfidiousness in the royal family itself. 2. O Lord. This is a solemn prayer to Jehovah, made by the Jews in the apprehension of the invasion of the Assyrian. It is not meant that this prayer was actually offered, but it is a prophetic representation indicating the alarm of the Jews at his approach, and their disposition to throw themselves upon the mercy of God. ^ We have waited for thee. That is, we have looked for deliverance livm this threatened invasion, from thy hand. Comp, note, ch. xxvi. J. ^ Be thou their arm. The arm is a symbol of strength. It is used in the Scriptures as emblematic of the Divine protection, or of the interposition of God in time of cahimity and danger, Exod. xv. 16; Jobxl.9; Psa. xliv. 3; Ixxvii. 15; Ixxxix. 21; xcviii. 1. Lowth proposes to read “our arm,” instead of “their arm,” and the con- nexion would seem to demand such a reading. The Yulgate and the Chaldee read it in this manner, but there is no authority from MSS. for a change in the text. The truth seems to be, that Isaiah, impelled by prophetic inspiration, here interposes his own feelings as a Jew, and offers his own prayer that God would be the strength of the nation. The form, however, is immediately changed, and he presents the prayer of the people. H Every morning. Constantly; at all times. H In the time of trouble. Referring particularly to the trouble con- sequent on the invasion of the Assyrians. 3. At the noise of the tumult. Lowth supposes that this is addressed by the prophet in the name of God, or rather by God himself to the Assyrian ; and that it means, that notwithstanding the terror which he had caused the invaded countries, he would himself fall and become an easy prey to those whom he intended to subdue. But probably it ehould be regarded as part of the address which the Jews made tQ 594 ISAIAH. B. c. 713. 4 And yonr spoil shall be to and fro of locusts shall he run gathered like the gathering of upon them, the caterpillar : as the running 4 And your spoil shall be gathered as the locust gathereth ; As the running to and fro of the locust so shall they run upon it. Jehovah, ver. 2 ; and the word “tumult” — sounds noise^ as of rain. 1 Kings xviii. 41 ; or of music, Ezek. xxvi. 13 ; Amos v. 23; or the bustle or tumult of a people, 1 Sam. iv. 11 ; xiv. 19 ; Job xxxix. 7) — refers here to the voice of God by which the army was overthrown. Jehovah is often represented as speaking to men in a voice fitted to produce consternation and alarm. Thus it is said of the vision which Daniel saw of a man by the side of the river Hiddekel, “his words” were “like the voice of a multitude” (p^^n) Dan. x. 6. And thus in Kev. i. 10, the voice of Christ is said to have been “like the voice of a trumpet ;” and in ver, 15, “like the sound of many waters.” It will be recollected also that it was said that God would send upon the Assyrian army “ thunder, and an earthquake, and a great noise, with storm and tempest, and a flame of devouring fire,” (Isa. xxix. 6, comp. ch. XXX. 30 ;) and it is doubtless to this prediction that the prophet refers here. God would come forth with the voice of in- dignation, and would scatter the combined armies of the Assyrian. *11 The people fled. The people in the army of the Assyrian. A large part of them were slain by the angel of the Lord in a single night, but a portion of them with Sennacherib escaped, and fled to their own land, Isa. xxxvii. 36, 37. *^1 At the lifting up of thyself. Of Jehovah ; as when one rouses himself to strike. *11 The nations. The army of Sennacherib was doubtless made up of levies from the nations that had been subdued, and that composed the Assyrian empire. 4. And your spoil. The booty that the Assyrian army had gathered in their march towards Jerusalem, and which would now be left by them to be collected by the Jews. H Shall he gathered like the gathering of the caterpillar. The grammatica,! construction here is such that this may admit of two interpretations : it may either mean, as the caterpillar or the locust is gathered ; or it may mean, as the caterpillar gathers its spoil. It often occurred that in countries where the locust was an article of food, they wxre scraped together in large quantities, and thrown into ditches, or into reservoirs, and retained to be eaten. This is the custom in some parts of Africa. But the meaning here is, undoubtedly, that the plunder of the Assyrian army would be collected by the Jews, as the locust gathered its food. The sense is, that as locusts spread themselves out over a land — as they go to and fro without rule and without molestation, gathering whatever is in their way, and consuming everything; so the Jews in great numbers, and without regular military array, would run to and fro collecting the spoils of the Assyrian army. In a country where such devastation was made by the caterpillar and locust as in Palestine, this was a very striking figure. The word rendered “caterpillar” here — Vsn from bon to cut off^ consume — properly denotes the devourcr^ and is ap- plied usually to a species of locust. So it is understood here by most of the versions. The LXX. render it, “ as if one were gathering locusts, so will they insult you,” B. 0. 713.] CHAPTER XXXIII. 595 5 Tlie Loed is exalted j for lie dwelletli on Mgli: lie hath, filled Zion with judgment^ and righteousness. 6 And wisdom and knowledge shall he the stability of thy times, and strength of * salya- / Psa. 97. 9. 9 Eom. 3. 20. tion : the fear * of the Loed is his treasure. 7 Behold, their ^ valiant ones shall cry without ; the ambas- sadors of peace shall weep bit- terly. 1 salvations. h Prov. 14. 27. 2 or, messengers. 5 Jehovah is exalted; yea, he dwelleth on high; He hath filled Zion with judgment and righteousness. 6 iind the stability of thy times, the strength of salvation, shall be wisdom and Imowledge ; The fear of Jehovah, this shall be his treasure. 7 Behold, the mighty men cry without ; The ambassadors of peace weep bitterly. 5. The Loud is exalted. Comp. Psa. xcvii. 9. The prophet here introduces a chorus of the Jew's, celebrating the praises of God for delivering them from the Assyrian. ^ He hath filled Zion with judgment. That is, the effect of his destroying his enemies will be to fill Jerusalem wdth reverence for his name. The deliverance would be so signal, and the manifestation of the Divine mercy so great, that the effect would be that the nation would turn to God, and acknowledge his gracious interposition. See ch. xxx. 22 — 26, 29 ; xxxi. 6 ; xxxii. 15 — 18. 6. And loisdom and knowledge shall he. This verse contains evi- dently an address to Hezekiah, and asserts that his reign would be characterized by the prevalence of piety and knowdedge. This chapter abounds in sudden transitions ; and it accords with its general cha- racter, that when Jehovah had been addressed (ver 5) there should then be a direct address to Hezekiah. *fT The stability. This word denotes firmness^ steadiness^ constancy ; and means that in his times knowdedge and the fear of the Lord would be settled on a firm foundation. The Avhole history of the virtuous reign of Hezekiah shows that this was fulfilled. See 2 Kings xviii. II And strength of salvation. Or saving strength; that is, mighty or distinguished salvation. Thy times shall be distinguished for great reforms, and for the prevalence of the doctrines of salvation. The fear of the Loud is his treasure. The principal riches of Hezekiah. His reign shall not be distinguished for wars and conquests, for commercial en- terprise, or for external splendour ; but for the prevalence of piety, and the fear of the Lord. 7. Behold. This verse introduces a new subject by a very sudden transition. It is designed, wdth the two following, to exhibit the desolation of the land on the invasion of Sennacherib, and the con- sternation that would prevail. E or this purpose the prophet introduces (ver. 7) the ambassadors who had been sent to sue for peace, as having sought it in vain, and as weeping now bitterly ; he represents (in ver. 8, ) the desolation that abounded, and the fact that Sennacherib refused to come to any terms, and (in ver. 9) the extended desolations that had come upon the fairest portions of the land. H Their valiant ones. The “valiant ones’" of the Jews wbo had been sent to Sen- nacherib, to obtain conditions of peace, or to enter into a negotiation with him to spare the city and the nation. The word which is here rendered “valiant ones,” has given great perplexity to 596 ISAIAH. [b. c. 713, 8 The highways lie waste, hath despised the cities, he re- the wayfaring man ceaseth : he gardeth no man. hath broken the coyenant, he 8 Tlie highways are desolate ; The traveller ceaseth : — He hath broken the covenant ; Ho despiseth the cities ; He regardeth no man. expositors. It occurs nowhere else in the Scriptures. The LXX. render the verse, “ With the dread of you shall they be terrified ; they, of whom you have been afraid, will, for fear of you, raise a grievous cry.” Jerome renders it, “ Behold, they seeing, cry without,” as if the word was derived from to see. The Chaldee renders it, “And when it shall be revealed to them, the messengers of the people who went to announce peace shall cry bitterly.” The Syriac, “If he shall permit himself to be seen by them, they shall w'eep bitterly.” Sym- machus and Theodotion render it, *5ou ocpd’fjo'oiiaL clvtols — io, I will appear to them. So Aquila, dpad'fjo'opai avTo7s. Most or all the versions seem to have read it as if it w’ere compounded of Db HiW I will appear to them. But probably the word is formed from the same as Ariel^ a hero, (see note, ch. xxix. 1,) and means their hero in a collective sense, or their heroes ; that is, their men who were dis- tinguished as military leaders, and Avho were sent to propose terms of peace with Sennacherib. The most honourable and valiant men would be selected of course for this purpose, (comp, note, ch. xxx. 4;) but they had made the effort to obtain peace in vain, and were returning with consternation and alarm. II ^hall cry loithout. They would lift up their voice with weeping as they returned, and publicly proclaim with bitter lamentation, that their efforts to obtain peace had failed. H The ambassadors of peace. When Sennacherib invaded the land, and had advanced as far as Lachish, Hezekiah sent messengers to him with a rich present, having stripped the temple of its gold, and sent him all the silver which was in his treasury, for the purpose of propitiating his favour, and of inducing him to return to his own land, 2 Kings xviii. 14 — 16. But it was all in vain. Sennacherib sent his generals with a great host against Jerusalem, and was unmoved by all the treasures which Hezekiah had sent to him, and by his solicitations for peace, 2 Kings xviii. 17. It was to t\\Q failure of this embassy that Isaiah refers in the passage before us. 8. The highways lie icaste. This verse contains a description of the desolations that had been caused by the invasion of Sennacherib. Some have understood it as containing the account wdiich the ambas- sadors sent by Hezekiah gave of the effects of the invasion. Thus Grotius interprets it. But it is probably a description made by the prophet himself, and is designed to state one cause why the messengers that had been sent out wept bitterly. They had not only failed of inducing Sennacherib to abandon his purpose of attacking Jerusalem, but they had witnessed the effects of his invasion already. The public ways were desolate. In the consternation and alarm that was produced by his approach, the roads that had been usually thronged W'ere now solitary and still. A mournful desolation already pre- vailed, and they apprehended still greater calamities, and hence they wept. U The wayfaring rnan ceaseth. Heb., He that passes along the CHAPTER XXXIIl. 597 B; c. 713.J 9 The earth moiimeth and languisheth ; Lebanon is asham- ed and ‘ heirn down ; Sharon is 1 or, wiihereth away. like a wilderness ; and Baskan and Carmel sliake off their fruits. 9 The land moumeth ; it languisheth ; Lebanon is put to shame — it is hewn down ; Sharon is like a desert ; And Bashan and Carmel shake off [their leaves] . 7'oad ceases. That is, there is a cessation of travel. No one is seen pass- ing along the streets that used to be thronged. IT He hath broken the covenant. This may either mean that the Assyrian king had violated the compact which had been made with him by Ahaz, by which he was to come and aid Jerusalem against the allied armies of Syria and Samaria, (see notes on ch. vii.,) or it may mean that he had violated an implied compact with Hezekiah. When Judea was threatened with an invasion by Sennacherib, Hezekiah had sent to him when he was at Lachish, and had sought for peace, 2 Kings xviii. 14. In that embassy Hezekiah said, “ I have offended, return from me ; that which thou puttest on me I will bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.’" To pay this, Hezekiah exhausted his trea- sury, and even stripped the temple of its golden ornaments, 2 Kings xviii. 15, 16. A compact was thus made by which it was understood that Sennacherib was to withdraw his army, and depart from the land. But notwithstanding this, he still persisted in his purpose, and immediately despatched a part of his army to lay siege to Jeru- salem. All the treaties, therefore, had been violated. He had dis- regarded that which was made with Ahaz, and that which he had now himself made with Hezekiah, and w^as advancing in violation of all to lay siege to the city. H He hath despised the cities. That is,, he disregards their defences, and their strength; he invades and takes all that comes in his way. He speaks of them with contempt and scorn as being unable to stand before him, or to resist his march. See his vain and confident boasting in ch. x. 9, and xxxvi. 19. ^ He regardeth no man. He spares no one, and he observes no compact with any man. 9. The earth mourneth. The land through which he passed. For the sense of this phrase, see note, ch. xxiv. 4. IT Lebanon is ashamed and hewn down. For the situation of Lebanon, see note, ch. x. 34. Lebanon was distinguished for its ornaments of beautiful cedars. Here it is represented as being stripped of these ornaments, and as covered with shame on that account. There is not any direct his- torical evidence that Sennacherib had advanced to Lebanon, though there are some intimations that this had occurred, (see note, ch. xiv. 8,) and it w^as certainly a part of his boast that he had done it. See ch. xxxvii. 24. There is no improbability in supposing that he had sent a part of his army to plunder the country in the vicinity of Lebanon. See ch. xx. 1. IT Sharon is like a wilderness. Sharon was the name of a district south of mount Carmel, along the coast of the Mediterranean, extending to Caesarea and Joppa. The name w'as almost proverbial to express any place of extraordinary beauty and fertility. See Isa. xxxv. 2; Ixv. 10; 1 Chron. v. 16; xxvii. 29; Cant. ii. 1. There w^as also another Sharon on the east side of the Jordan, and in the vicinity of Bashan, which w^as also a fertile region, 598 ISAIAH. Lb. 3. 713. 10 Now will I rise, saitli tlie Lord 3 now will I Le exalted 3 now * will I lift np myself. 11 Ye shall conceive chaff; ye shall bring forth stuhhle: i Psa. 46. 10. yonr breath, as fire, shall de- vour you’ 12 And the people shall be as the burnings of lime ; as thorns cut up shall they be burned in the fire. 10 Now will I arise, saith Jehovah 3 Now will I be exalted 3 Now will I lift up myself. 11 Te shall conceive chaff 3 Ye shall bring forth stubble : Yom* own spirit is the fire that shall consume you. 12 And the people shall be as lime that is burned 3 Like thorns cut up and consumed in the fire. 1 Chron. v. 16. To this it is more probable that the prophet here refers, though it is not certain. The object seems to be to mention the most fertile places in the land as being now desolate. ^ Bashan. For an account of the situation of Bashan, subsequently called Batanea, see note, ch. ii. 13. H And Carmel. See note on ch. xxix. 17. *il Shake off their fruits. The words “their fruits” are not in the Hebrew. The LXX. read this, “ Galilee and Carmel are made bare,” in shall go no galley with oars, neither shall gallant ship pass thereby. 21 But there the glorious Jehovah will be unto us A place of rivers, and streams that are broad ; AVhere no oared galley shall pass, Neither shall any mighty ship go through. never be done. Jerusalem, the residence of his people and the emblem of his church, would be safe, and would not be destroyed. There would always be a safe and quiet abode for the friends of the Most High. In this sense it accords with the declaration of the Saviour, that the gates of hell should not prevail against his church. H Neither shall any of the cords thereof he broken. Cords were used in tents to fasten the cloth to the poles, or to fasten it to the pins which had been driven into the ground, in order to extend the cloth, and to make it firm. 21. But there. In Jerusalem ; or in his church, of which Jerusalem was the emblem. H The glorious Lord. Lowth renders it, “the glorious name of Jehovah,” taking to be a noun, as if it were pointed Dti. So the Syriac and the LXX. read it. The word glorious ("''7^) means magnificent; denoting that Jehovah would manifest liimself there as magnificent or great in the destruction of his enemies, and in the protection of his people. ^ Will be unto us a place. It seems to be harsh to say that Jehovah would ho^aplace; but the mean- ing is, that he would be to them as such a place ; that is, his presence and blessing would be such as w'ould be represented by broad rivers and streams, flowing through a land, or encompassing a city. Rivers and streams are sources of fertility, the channels of commerce, and objects of great beauty. Such seems to be the idea here. The presence of Jehovah would be to them a source of great prosperity and happi- ness ; and a beauty 'would be thrown around the city and nation like majestic and useful rivers. It is possible that there may have been some allusion here to cities that were encompassed or penetrated by rivers and canals, like Babylon, or Thebes in Egypt. Such cities de- 3. c. 713.] CHAPTER XXXIII. 605 22 For tlie Lord is our judge, Lord is our king ; lie will save» the Lord is our ^ lawgiver, the us. 1 statute-maker. 22 For Jehovah is our judge ; Jehovah is our lawgiver; Jehovah is our king : He will save us. rived important advantages from rivers. But Jerusalem had nothing of this nature to contribute to its prosperity or beauty. The prophet says, that the presence of Jehovah would be to them what these rivers were to other cities. H Of broad rivers and streams. Heb., “ rivers, streams broad of hands.” The sense seems to be, broad rivers that are made up of confluent streams ; or rivers to which many streams are tributary — like the Nile — and which are therefore made broad^ and capable of navigation. The phrase here used — in the Heb. “ broad of hands” — properly denotes br'oad on both hands ^ or, as we would say, on both sides ; that is, the shores would be separated far from each other. The word hand is often used in Hebrew to denote the side^ the shore, or the bank of a river. The following extract will show the importance of such rivers : “In such a highly-cultivated country as England, and where great drought is almost unknown, we have not an opportunity to observe the fertilizing influence of a broad river ; but in South Africa, where almost no human means are employed for improving the land, the benign influence of rivers is most evident. The Great or Orange River is a remarkable instance of this. I travelled on its banks, at one time, for five or six w^eeks ; when, for several hundred miles, I found both sides of it delightfully covered with trees of various kinds, all in health and vigour, and abundance of the richest verdure ; but all the country beyond the reach of its influence was complete desert. Everything appeared to be struggling for mere existence ; so that we might be said to have had the wilderness on one side, and a kind of paradise on the other.” — Campbell. 11 Wherein shall go. The mention of broad rivers here seems to have suggested to the prophet the idea that navigable rivers, while they were the channels of com- merce, also gave to an enemy the opportunity of approaching easily with vessels of war, and attacking a city. He, therefore, says that no such consequence would follow, from the fact that Jehovah would be to them in the place of broad rivers. No advantage could be taken from what was to them a source of prosperity and happiness. While other cities were exposed to an enemy from the very sources from which they derived their wealth and prosperity, it would not be so wdth them. From what constituted their glory — the protection of Jehovah — no danger ever could be apprehended. It had all the advantages of broad rivers and streams, but with none of their attendant exposures and perils. H No galley xoith oars. That is, no small vessel — for larger vessels were propelled by sails. Still the reference is doubtless to a vessel of war ; since vessels of commerce would be an advantage, and it would not be an object of congratulation that none of them should be there. H Neither shall gallant ship. No great or magnificent ship ; no ship fitted out for purposes of war. The sense is, therefore, that though Jerusalem should be thus favoured, yet it would be unap- proachable by an enemy. 22. For the Lord is our judge. Jehovah will be to us nothing but a source of happiness, truth, and prosperity, His presence will be to 606 ISAIAH. [b. c. 713. 23 * Thy tacklings are loosed ; they could not well strengthen their mast ; they could not X or. They have forsaken thy tacklings^ spread the sail : then is the prey of a great spoil diyided ] the lame p take the prey. P 1 Cor. 1. 27. 23 Thy ropes hang loose ; They could not make firm the base of the mast ; They could not spread the sail : Then shall a great spoil be divided ; ' The lame shall take the prey. us only a blessing, and a means of success and joy. The repetition of the name Jehovah three times is common in the Scriptures, 23. Thi/ tacklings. This is evidently an address to Sennacherib. The mention of the war-galley and the ship seems to have suggested the application of the figure to the enemies of the Jews, and particu- larly to Sennacherib. The prophet, therefore, compares the Assyrian to a ship that was rendered unserviceable ; whose sails were unfastened, and whose mast could not be made firm, and which was therefore at the mercy of winds and waves. The Hebrew which is here rendered “ thy tacklings are loosed,” means “ thy cords are let go that is, the cords or ropes that fastened the sails, the masts, and the rudder, were loosened. In such a condition the ship would, of course, go to ruin. •H They could not well strengthen their mast. They could not fix it firm or secure. It is evident that if the mast cannot be made firm, it is impossible to navigate a ship. It is to be observed here, however, that the word which our translators have rendered “well” (}?) not only signifies well as an adverb, but is also used as a noun, and means a stand or station^ Gen. xl. 13 ; xli. 13 ; Dan. xi. 20, 21 ; and also a base or pedestal^ 1 Kings vii. 31 ; Exod. xxx. 18, 28 ; xxxi. 9 ; xxxv. 16 ; xxxviii. 8 ; Lev. viii. 11. It maybe used here to denote the socket or base of the ship’s mast; or the cross-beam which the mast passed through, and which held it firm. This was called by the Greeks lorro'TrcBrjf (Odyssey, xii, 51;) or /xecoS/^tT?, lardboKH)^ (Iliad, i. 434.) The translation, therefore, “they could not make fast the base of their mast,” would better express the sense of the Hebrew. The LXX. render it, “thy mast gave way.” ^ They could not spread the sail. Of course, as the ropes were all loosened, and the mast could not be made firm, it would be in vain to attempt to spread a sail. The sense is, that the plan of the Assyrian would be disconcerted, his scheme discomfited, and his enterprise would come to nought. He and his army w'ould be like a vessel at sea without sails. % Then is the prey of a great spoil divided. The word divided here means shall be distri- buted or apportioned, as plunder was usually among victors. The sense is, that much booty would be taken from the army of the Assyrian and distributed among the Jews. See note on ver. 4. It is certain that Hezekiah had given to Sennacherib three hundred talents of silver, and thirty talents of gold, and had stripped the temple, and given the gold that was on the temple to him, 2 Kings xviii. 14 — 16; and this treasure was doubtless in the camp of the Assyrians. And it is cer- tain that, after this invasion of Sennacherib, the treasures of Hezekiah were replenished, and his wealth so much abounded that he made an improper and ostentatious display of it to the ambassadors that came from Babylon, 2 Kings xx. 13 — 15 ; and there is every presumption, therefore, that a great amount of spoil was collected from the camp of the Assyrian. % The lame take the prey. It shall be so abundant, and B. c. 713.] CHAPTEE XXXIII. 607 24 And tlie inhabitant shall not say, I am sick ; ^ the people I q llev. 21. 4. that dwell therein shall he for- giyen their iniquity. r Jer. 50. 20.' 24 And the inhabitant shall not say, ‘‘lam infirm The people that dwell therein is freed from the punishment of their iniquity. shall be so entirely abandoned by the Assyrians, that even the feeble and the defenceless shall go forth to the camp and take the spoil that is left. 24. Aiid the inhabitant. The inhabitant of Jerusalem. % Shall not say^ I am sick. That is, probably, the spoil shall be so abundant, and the facility for taking it so great, that even the sick, the aged, and the infirm, shall go forth nerved with new vigour to gather the spoil. % The people that dwell therein. In Jerusalem. % Shall be forgiven their iniquity. This is equivalent to saying that the calamities of the invasion would be entirely removed. This invasion is represented as coming upon them as a judgment for their sins. When the Assyrian should be overthrown it would be a proof that the sin which had been the cause of the invasion had been forgiven, and that God was now disposed to show them favour and mercy. It is common in the Scriptures to represent any calamity as the consequence of sin, to identify the re- moval of the calamity and the forgiveness*of the sin. Thus the Saviour said (Mark ii. 5) to the man afflicted with the palsy, “ Son, thy sins be forgiven thee.’" And when the scribes murmured, he urged that the power of forgiving sins and of healing disease was the same, or that the forgiveness of sin was equivalent to the removal of disease* Mark ii. 9. ANALYSIS OF CHAPTER XXXIY. The thirty-fourth and thirty-fifth chapters make one distinct and beautiful prophecy, consisting of two parts : the first contaioing a denunciation of judg- ment on the enemies of the Jews, particularly Edom, ch. xxxiv. ; and the second a most beautiful description of the flourishing state of the people of God, which would follow these judgments, ch. xxxv. At what time the prophecy was delivered it is uncertain, and indeed can be determined by nothing in the prophecy itself. It is observable, however, that it is the close of the first part of the prophecies of Isaiah ; the remaining chapters to the fortieth, which commences the second part of the prophecies, being occupied with an historical description of the invasion of Sennacherib and his army. It has been supposed (see the Introduction, § 2, 3) that be- tween the delivery of the prophecies in the first and second portion of Isaiah, an interval of some years elapsed, and that the second part was delivered for his own consolation, and the consolation of the people, near the close of his Life. A somewhat similar purpose, as I apprehend, led to the composition and publication of the prophecy before us. The general strain of his prophecies thus far has been, that however numerous and mighty were the enemies ot the JewSj the people of God woffld be delivered from them all. Such was the case in regard to the allied armies of Syria and Samaria, ch. vii., viii. ; of the Assyrian, ch. x.; of Babylon, ch. xiii., xiv. ; of Moab, ch. xv., xvi. ; of Damascus and Ethiopia, ch. xvii., xviii. ; of Egypt, ch. xix., xx. ; and more particularly of the Assyrians under Sennacherib, ch. xxv., xxix., xxx., xxxi., xxxii., xxxiii. The prophecy before us I regard as a land of sum- ming up^ or recapitulatioii of all that he had delivered ; and the general 608 ISAIAH. [b.c. 713. idea is, that the people of God would he delivered from all their foes^ and that happier times under the Messiah would succeed all their calamities. This he had expressed often in the particular prophecies ; he here expresses it in a summary and condensed manner. Keeping this general design of the prophecy in view, we may observe that it consists of the following parts : I. A general statement that all the enemies of the people of God would be destroyed, ch. xxxiv. 1 — 4. {a) The nations of the earth are summoned to see this, and to become acquainted with the purpose of God thus to destroy all Ms enemies, ver. 1. (b) The destruction of the enemies of God, described under the image of a great slaughter, vers. 2, 3. (c) The same destruction described under the image of the heavens rolled together as a great scroll, ver. 4. II. TMs general truth particularly applied to Edom or Idumea, as among the most virulent of their enemies, vers. 5 — 17. {a) Jehovah’s vengeance would come upon the land of Idumea, and the land would be covered with the slain, and soaked in blood, vers. 5 — 8. {h) The entire and utter desolation of the land of Idumea is foretold. The kingdom should be destroyed ; the land laid waste ; and the whole country become a dwelling-place" of wild beasts, vers. 9 — 17. III. The happy times that would succeed — ^the times of the Messiah — are exhibited (ch. xxxv.) in language of great beauty and sublimity. TMs is the substance of all that the prophet had predicted, and all Ms visions terminate there. The wilderness shall blossom; and the sick and afflicted shall be healed ; the desolate lands shall be fertile ; there shall be no enemy to annoy, and the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads. As so large a part of this prophecy relates to Edom, or Idumea, it may be E roper to preface the exposition of the chapter with a brief notice of the istory of that country, and of the causes for which God denounced ven- geance upon it. Idumea was the name given by the Greeks to the land of Edom, the country which was settled by Esau. The territory which they occupied extended originally from the Dead Sea to the Elanitic gulf of the Eed Sea. Their ter- ritory, however, they extended considerably by conquest, and carried their arms to the east and north-east of Moab, and obtained possession of the country of which Bozrah was the chief city. To this they had access through the intervening desert, without crossing the country of the Moab- ites or Ammonites. The capital of East Idumea was Bozrah ; the capital of South Edom was Petra or Selah — called in 2 Kings xiv. 7, Joktheel. See notes, ch. xvi. 1. This country received its name from Esau, the son of Isaac, and the twin brother of Jacob. He was called Edom, wMch signifies red, from the colour of the red pottage which he obtained from J acob by the sale of Ms birtMight, Gen. XXV. 30. After his marriage, he removed to mount Seir, and made that Ms permanent abode, and the country adjacent to it received the name of Edom. Mount Seir had been occupied by a people called Horites, who were displaced by Esau when he took possession of their country and made it his own, Deut. ii. 12. The Edomites were at first governed by princes, impro- perly translated “dukes” in Gen. xxxvi. 9 — 31. They were an independent people until the time of David. They seem to have continued under the government of separate princes, until the apprehension of foreign invasion compelled them to unite under one leader, and to submit themselves to a king. When the children of Israel were passiug through the wilderness, as the land of Edom lay between them and Canaan, Moses sent ambassadors to the king of Edom, souciting the privilege of a peaceful passage tMough their country, on the groimd that they were descended from the same ancestor, and promising that the property of the Edomites should not be injured, and offering to pay for all that they should consume. Numb. xx. 14 — 19. To tMs reasonable request the king of Edom seM a positive refusal, and came out CHAPTER XXXIV. 609 b.c.713.] with a strong anny to resist them, Xumb. xx. 20. This refusal was long remembered by the J ews, and Avas one cause of the hostile feeling which Avas cherished against them. The kingdom of Edom seems to have risen to a considerable degree of prosperity. There is indeed no direct mention made of it after this until the time of David ; but it seems to have then risen into so much importance as to have attracted Ms attention. David carried his arms there, after having obtained a victory over the Syrians, Moabites, and Ammonites. It is not ImoAvn, indeed, Avhat Avas the cause of tMs war, but it is ImoAvn that he slew eighteen thousand Edomites in the valley of Salt, (2 Sam. viii. 13; 1 Chron. xviii. 12;) and the rest of them were either brought into subjection under Joab, or were forced to fly into foreign coun- tries. Hadad, their young long, fled to Egypt, and was favourably received by Pharaoh, and was Mghly honoured at his court. He Avas married to the sister of Taphanes, who was the queen of Egypt, 1 Kings xi. 15 — 20. Yet, though he lived at the court of Pharaoh, he Availed only for an oppor- tunity to recover Ms kingdom; and when David and Joab were dead, he proposed to the king of Egypt to make an eflbrt to accomplish it. He re- turned to Idumea, but was unsuccessful in his attempts to overcome the garrisons Avhich David had stationed to guard and secure the country. — Joseph. Ant. b. \Mi. ch. 2. The kingdom of Edom continued under the house of David until the time of Jehoshaphat, and Avas probably governed by deputies or viceroys appointed by the kings of Judah. In the reign of Jehoshaphat they joined the Moabites and Ammonites in an attempt to recover their freedom, but they Avere unsuccessful. In the reign of Jehoram the son of Jehoshaphat, hoAvever, they rose in a body; and though they suffered great slaughter, yet they regained their liberty, 2 Chron. xxi. 8 — 10. After this no attempts were made to subdue them for more than sixty years. In the reign of Amaziah, king of Judah, hoAvever, they were attacked, and ten thousand of them fell in battle in the valley of Salt, and many Avere made prisoners ; their capital, Selah, was taken by storm, and the two thousand captives Avere, by Amaziah’ s orders, thrown down the ragged pre- cipices near the city, and dashed in pieces, 2 Kings xiv. 7 ; 2 Chron. xxa^ 12. — Universal History, vol. i. p. 380, ed. Lond. 1779, 8vo. When the JeAvs Avere subdued by the Babylonians, and carried captive, they seem to have regarded it as a faA’’ourable opportunity to avenge all the injustice which they had suffered from the hands of the JeAvs. They joined the Babylonians in their attempts to subdue Jerusalem, and exulted in the fall and ruin of the city. Bemember, 0 Loud, the children of Edom In the day of Jerusalem ; aaMo said, Eaze it, raze it, even to the foundation thereof. cxxxvii. 7. They seem to have resolved to take full vengeanee for the fact that their nation had been so long subjected by David and bis successors ; to have cut off such of the JeAvs as attempted to escape ; to haA'^e endeavoured to level the Avhole city with the ground ; to have rejoiced in the success of the Baby- lonians, and to have imbrued their hands in the blood of those whom the Chaldeans had left, and Avere thus held to be guilty of the crime of fratricide by God. See particularly Obad. 10 — 12, 18; Ezek. xxr. 12, 13, 14; xxxv. 3 — 15. It was for this especially that they Avere denounced and threatened by the prophets Avith heavy judgment, and with the utter destruction of the nation, Isa. xxxiv. 5, 10 — 17 ; Jer. xlix. 7 — 10, 12 — 18 ; Ezek. xxy. 12 — 15 ; xxxv. 1 — 15 ; Joel iii. 19 ; Amos i. 11 ; Obad. 2, 3, 8, 17, 18 ; Mai. i. 3, 4. This refusing to aid their bretMen the JeAA's, and joining Avith the enemies of the people of God, and exulting in their success, was the great crime in their history AvMch was to call doAvn the Divine vengeance, and terminate in their complete and utter ruin. But their exultation did not long continue, and their cruelty to the Jews did not long remain unpunished. Eive years after the taldng of Jerusalem Xebuchadnezzar humbled all the states around Judea, and particularly Idumea, Jer. xxv. 15 — 26 ; Mai. i. 3, 4. 2 D 2 610 ISAIAH. [B. c. 713. :CHAPTER XXXIV. pOME * near, ye nations, to hear; and hearken, ye peo- s Psa. 49. 1. pie ; let the earth * hear, and * all that is therein : the world, and all things that come forth of it. t Deut. 32. 1. 1 the fulness thereof. Vision XXIX. — Ch. xxxiv., xxxv. Idumea. 1 Draw near, ye nations, to hear ; And ye people hearken ! Let the earth hear, and all that is therein ; The world, and aU that spring from it. During the Jewish exile, it would appear the Edomites pressed forward into the south of Palestine, of which they took possession as far as to Hebron. Here they were subsequently attacked and subdued by John Hircanus, and compelled to adopt the laws and customs of the Jews. The name Idumea was transferred to this part of the land of Judea which they occupied, and this is the Idumea which is mentioned by Pliny, Ptolemy, Strabo, and other ancient writers. Indeed the name Idumea was sometimes given by the Koman writers to the whole of Palestine . — Relanis FaUstine. Idumea, including the southern part of Judea, was henceforth governed by a succession of Jewish prefects. One of these. Antipater, an Idumean by birth, by the favour of Csesar was made procurator of all Judea. He was the father of Herod the Great, who became king of Judea, including Idumea. While the Edomites had been extending themselves to the north-west, they had in turn been driven out from the southern portion of their own'territory, and from their chief city itself, by the Xebatheans, an Arabian tribe, the descendants of Xebaioth, the eldest son of Ishmael. This nomadic people had spread themselves over the whole desert of Arabia, from the Euphrates to the borders of Palestine, and finally to the Elanitic gulf of the Red Sea. They thus grew up into the kingdom of Arabia Petraea, occupying very nearly the same territory which was comprised within the limits of ancient Edom. A king of this country, Aretas, is mentioned as contemporary with Antiochus Epiphanes, about 166 b. c. From this time to the destruction of Jerusalem, the sovereigns of Arabia Petraea came into frequent contact with the Jews and Romans, both in war and peace. The nominal independence of this kingdom continued for some thirty years after the destruction of Jerusalem. Under the reign of Trajan, about a. d. 105, it was overrun and conquered by Cornelius Palma, then governor of Syria, and formally annexed to the Roman empire. — Dio. Cass. Ixviii. 14 ; Amm. Marcell. xiv. 8. The kingdom of Edom was thus blotted out, and their name was lost. In their own land they ceased to be a separate people, and mingled with the other descendants of Ishmael. In Judea they became, under John Hircanus, con- verts to the Jewish faith; received the rite of circumcision; and were in- corporated with the Jews. Very interesting remains of cities and towns of Idumea, and particularly of Petra., have been recently discovered by the tra- vellers Rurckhardt and Seetzen. See Universal History, vol. i. pp. 370 — 383; Biblical Repository, vol. iii. pp. 247 — 270; Gesenius’s Introduction to his Common, on this chapter; the Travels of Burckhardt, Legh, Laborde, and Stephens; Keith on the Evidences of Prophecy, pp. 135 — 168; and Robinson’s Biblical Researches, vol. ii. p. 551, seq. 1. Come near, ye nations, to hear. That is, to hear of the judgments which God was about to execute, and the great purposes which he was about to accomplish. If the supposition be correct that this and the following chapter contain a summing up of all that the prophet had thus far uttered; a declaration that all the enemies of the people of God would be destroyed — the most violent and bitter of whom was Idumea ; and that this was to be succeeded by the happy times of the Messiah, — then we see a plain reason why all the nations B. c. 713.] CHAPTER XXXIV. 611 2 For " tlie indignation of tiie ! Loud is upon all nations^ and Ms fury upon all tlieir armies : he liatli utterly destroyed them, Fe hath delivered them to the slaughter. 3 Their slain also shall he cast out, and their stink shall come up out of their carcases, and the 71 Zeph. 3. 8. ’.'niintains shall he melted with b'hr hlood. 4 And all the host of heaven shall he dissolved, and the hea- vens shall he rolled together as a scroll : and all their host shall fall down, as the leaf falleth off from the vine, and as a falling Jig from the fig-tree. a- Psa. 102. 26; Ezek. 32. 7» 8; Joel 2. 31; 3. 15, 16; Matt. 24. 29; 2 Pet. 3. 10; Rev. 6. 13. 14. 2 For the wath of Jehovah is upon all nations, And his anger upon all their armies : He hath devoted them to destruction, He hath given them up to slaughter. 3 Their slain shall he cast out, From their carcases the stench shall ascend ; And the mountains shall melt with their blood. 4 And all the host of heaven shall melt away ; And the heavens shall be rolled up as a scroll : And all their host shall fall down, As the falling of leaves from the vine. And as the falling of figs from the fig-tree. are summoned to hear and attend. The events pertain to them all ; the truths communicated are of universal interest. And all that is therein. ITeb., as in the margin, “fulness thereof;” that is, all the inhabitants of the earth. ^ All things that come forth of it. All that proceed from it ; that is, all the inhabitants that the w^orld has pro- duced. The LXX. render it, “ the v/orld and the people (6 Xaos) who are therein.” 2. For the indignation of the Loud. Jehovah is about to express his wrath against all the nations which are opposed to his people. IT He hath utterly destroyed them. In his purpose, or intention. The prophet represents this as so certain, that it may be exhibited as already done. 3. Their slain also shall he cast out. They would lie unburied. The slaughter would be so extensive, and the desolation would be so entire, that there would not remain enough to bury the dead. Comp, notes, ch. xiv. 19. H And the mountains shall he melted with their hlood. The expression here is evidently hyperbolical, and means that as mountains and hills are wasted away by descending showers and impetuous torrents, so the hills would be washed away by the vast quantity of blood that would be shed by the anger of Jehovah. 4. And all the host of heaven. On the word host (^5?) see note, ch, i. 9. The heavenly bodies often represent kings and princes. Comp, note on ch. xxiv. 21. ^ Shall he dissolved. This figure Vitringa supposes to be taken from the vulgar prejudice by which the stars appear to be crystals or gems, set in the azure vault of heaven, which may melt and flow down by the application of heat. The sense is, that the princes and nobles Avho had opposed God and his people would be destroyed, as if the sparkling stars, like gems, should melt in the heavens, and flow down to the earth. H And the heavens shall he rolled together as a scroll. The word scroll here sepher^ means a roily or a book. Books were made of parchment. 612 ISAIAH. [B. c. 713 5 For my sword sliall be batted in beaven: behold, it shall come down upon Idumea, y and upon the people of my curse, to judgment. y Jer. 49. 7. 6 For my sword rushes intoxicated from heaven ; Behold, on Edom it shall descend, And upon the people of my curse for vengeance. leaves, etc., and were rolled together^ instead of being hound as they are with us. The figure here is taken from what strikes the eye, that the heaven above us is an expanse^ (^i?J Gen. i. 8 ; Psa. civ. 2,) which is spread out; and which might be rolled together^ and thus pass away. It is possible that there may be a reference also to the fact, that in a storm, w^hen the sky is filled with dark rolling clouds, the heavens seem to be rolled together^ and to be passing away. The sense is, that there would be great destruction among those high in office and in power — a destruction that would be well represented by the rolling up of the firmament, and the destruction of the visible heavens and their host, and by leaving the world to ruin and to night. IT And all their host shall fall down. That is, their stars ; either by being as it were melted^ or by the fact that the expanse in which they are apparently located would be rolled up and removed, and there being no fixtures for them, they would fall. The same image occurs in Rev. vi. 13. One somewhat similar occurs in Virgil, Georg, i. 365, seq. IT As the leaf falleth off from the vme, etc. That is, in a storm, or when violently shaken. 5. For my sword shall he bathed in heaven, A sword is an instru- ment of vengeance, and is often so used in the Scriptures because it was often employed in capital punishments. See note, ch. xxvii. 1. This passage has given much perplexity to commentators, on account of the apparent want of meaning of the expression, that the sword would be bathed in heaven, Lowth reads it — For my sword is made bare in the heavens ; following in this the Chaldee, which reads \v>!inn shall he revealed. But there is no authority from MSS. for this change in the Hebrew text. The Vulgate renders it, Quoniam inehriatus est in ccelo gladius mens ; “ my sword is intoxicated in heaven.'’ The LXX. render it in the same way, ^EgedvaOr} tj fiaxa-ipd jiiov iv ovpav^ ; and the Syriac and Arabic in the same manner. The Hebrew word (from means, properly, to drink to the full ; to be satisfied or sated with drink ; and then to be full or satiated with intoxicating liquor, to be drunk. It is applied to the sword, as satiated or made drunk with blood, in Jer. xlvi. 10 : And the sword shall devour, And it shall be satiate, and made di*unk with their blood. And thus in Deut. xxxii. 42, a similar figure is used respecting arrows, the instruments also of war and vengeance : I will make mine arrows drunk with blood ; And my sword shall devour flesh. A similar figure is often used in Oriental writers, where the sw'ord is represented as glutted, satiated, or made drunk with blood. See Rosenmuller on Deut. xxxii. 42. Thus Bohaddinus, in the life of Saladin, in describing a battle in which there was a great slaughter, CHAPTER XXXIV. 613 B. c. 713.] 6 Tlie sword of tlie Lord is filled -with blood ; it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams : for the Lord hath a sacrifice in Bozrah, ^ and a great slaughter in the land of Idumea. 3 ch. 63. 1, etc. 6 The sword of Jehovah is glutted with blood ; It is satiated with fatness ; With the blood of lambs and goats, With the fat of the kidneys of rams ; For Jehovah hath a sacrifice in Bozrah, And a great slaughter in the land of Edom. says, “The swords drank of their blood until they were intoxicated.” The idea here is, however, not that the sword of the Lord was made drunk with blood in heaven, but that it was intoxicated or made furious with wrath ; it was excited as an intoxicated man is who is under ungovernable passions ; it was in heaven that the wrath com- menced, and the sword of Divine justice rushed forth, as if intoxi- cated, to destroy all before it. There are few figures, even in Isaiah, that are more bold than this. *11 It shall come doion upon Idumea. See the analysis of the chapter for the situation of Idumea, and for the causes why it was to be devoted to destruction. ^ Upon the people of my curse. The people devoted to destruction. 6. The sioord of the Loud is filled with blood. The idea here is taken from the notion of sacrifice, and is, that God would devote to sacrifice, or to destruction, the inhabitants of Idumea. With refer- ence to that, he says, that his sword, the instrument of slaughter, would be satiated with blood. ^ It is made fat with fatness. The allusion here is to the sacrifices which were made for sin, in which the blood and the fat were devoted to God as an offering. See Lev. vii. *il With the blood of lambs and goats. These were the animals which were usually offered in sacrifice to God among the Jews ; and to speak of a sacrifice was the same as to speak of the offering of rams, lambs, bullocks, etc. Yet it is evident that they denote here the people of Idumea, and that these terms are used to keep up the image of a sacrifice. The idea of sacrifice was always connected with that of slaughter^ as the animals w'ere slaughtered before they were offered. So here the idea is, that there Avould be a great slaughter in Idumea ; that it would-be so far of the nature of a saerifice, that they w'ould be devoted to God and to his cause. It is not probable that any particular classes of people are denoted by the different animals here mentioned; as the animals here mentioned include all, or nearly all, those usually offered in sacrifice, the expressions denote simply that all classes of people in Idumea would be devoted to the slaughter. Grotius, however, supposes that the following classes are intended by the animals specified : to wit, by the lambs, the people in general ; by the goats, the priests ; by the rams, the opulent inhabitants. ^ For the Lord hath a sacrifice in Bozrah. Bozrah is here mentioned as one of the chief cities of Idumea. It was a city of great antiquity, and was known among the Greeks and Romans by the name of Bostha. It is generally mentioned in the Scriptures as a city of the Edomites, Isa. Ixiii. 1 ; Amos i. 12 ; Jer. xlix. 13, 22 ; but once it is mentioned as a city of Moab, Jer. xlviii. 24. It probably belonged, at different periods, to both nations, as in their wars the possession of cities oft(^n passed into different hands. Bozrah lay south-east of 614 ISAIAH. [b, c. 713. 7 And tlie * unicorns sliall come down witli them, and the bullocks with the bulls ; and 1 or, rhinoceros. their land shall be ^ soaked lyith blood, and their dust m,ade fat with fatness. 2 or, drunken. 7 And the wild buffaloes shall fall down with them, And the bullocks together with the bulls ; And their land shall be drunken with blood, And their ground fertilized with fat. Edrei, one of the capitals of Bashan, and was thus not properly within the limits of the Edomites, but was north of the Ammonites, or in the region of Auranitis, or in what is now called the Houran. * It is evident, therefore, that in the time of Isaiah the Edomites had ex- tended their conquests to that region. According to Burckhardt, who visited the Houran, and who went to Bozrah, it is at this day one of the most important cities there. “ It is situated,’* says he, “in the open plain, and is at present the last inhabited place in the south-east extremity of the Houran ; it was formerly the capital of Arabia Pro- vincia^ and is now, including its ruins, the largest town in the Houran. It is of an oval shape, its greatest length being from east to west ; its circumference is three quarters of an hour. It was anciently encom- passed with a thick wall, which gave it the reputation of great strength. Many parts of this wall, especially on the west side, remain ; it was constructed of stones of moderate size, strongly cemented toge- ther. The south and south-east quarters are covered with ruins of private dwellings, the walls of many of which are still standing, but the roofs are fallen in. The style of buildiUg seems to have been similar to that observed in all the other ancient towms of the Houran. On the west side are springs of fresh water, of v/hich I counted five beyond the precincts of the town, and six within the walls ; their waters unite with a rivulet whose source is on the north-west side, within the town, and which loses itself in the southern plain at several hours’ distance. It is called by the Arabs, El Djeheir. The principal ruins of Bozrah are the following : — A square building, which within is circular, and has many arches and niches in the wall. The diame- ter of the rotunda is four paces ; its roof has fallen in, but the walls are entire. It appears to have been a Greek church. — An oblong square building, called by the natives Deir Boheiry, or the Monastery of the priest Boheiry. — ^The gate of an ancient house communicating with the ruins of an edifice, the only remains of which is a large semi- circular vault. — The great mosque of Bozrah, which is certainly co- eval with the first era of Mohammedanism, and is commonly ascribed to Omar el Khattab. The walls of the mosque are covered with a fine coat of plaster, upon which are many Cufic inscriptions in bas-relief, running all around the wall. — The remains of a temple, situated on the side of a long street which runs across the whole town, and termi- nates at the western gate,” etc. Of these and other magnificent ruins of temples, theatres, and palaces, all attesting its former importance, Burckhardt has given a copious description. — Travels in Syria, pp. 226—235, ed. Bond., 4to, 1822. 7. And the unicorns. Margin, rhinoceros — from This was evidently an animal well known in Palestine, since it is frequently * Burckhardt and many others spell this word PLaouran. The Eev. E, Smith, however, says that it should be spelled without the a — Hour an. B. c. 713.] CHAPTER XXXIY. 615 8 I'or it is tlie day ® of tlie Lord^s vengeance, and tlie year a Jer. 46. 10. of recompences for tlio contro- versy * of Zion. b Mic. 6. 1. 8 For it is the day of vengeance to Jehovah, A year of recompences in the cause of Zion. mentioned in the Old Testament — Numb, xxiii. 22 ; Dent, xxxiii. 17 ; Job xxxix. 9, 10 ; Psa. xcii. 10; xxii. 21 ; xxix. 6 — in all which places it is translated unicorn^ or unicorns. The derivation of the word is uncertain, and it has been regarded as doubtful what animal is in- tended. The corresponding Arabic word denotes the oryx, a large and fierce species of the antelope. Gesenius, Schultens, De Wette, and Rosenmiiller, suppose that the buffalo is intended by the word. Bochart regards it as denoting the gazelle, or a species of the antelope. It can hardly, however, be regarded as so small an animal as the gazelle. The gazelle is common in the neighbourhood of mount Sinai; and when Laborde passed through that region his companions killed four, “ the father and mother and two little animals a fortnight old.** He says of them : “ These creatures, which are very lively in their movements, endeavoured to bite when they were caught ; their hair is a brown yellow, which becomes pale and long as the animals grow old. In appearance they resemble the Guinea pig. Their legs are of the same height, but the form of their feet is peculiar; instead of nails and claws, they have three toes in front and four behind, and they walk like rabbits, on the whole length of the foot. The Arabs call it El Oueber, and know no other name for it. It lives upon the scanty herbage with which the rain in the neighbourhood of springs supplies it. It does not burrow in the earth, its feet not being cal- culated for that purpose ; but it conceals itself in the natural holes or clefts which it finds in the rocks.’* — Journey through Arabia Petrsea, pp. 106, 107, Lond. 8vo, 1836. Taylor (Heb. Con.) supposes it means the rhinoceros ; a fierce animal that has a single horn on the nose, which is very strong, and which sometimes grows to the height of thirty-seven inches. The ancient versions certainly regarded the word as denoting an animal with a single horn. It denotes here, evidently, some strong, fierce, and wild animal that was horned, (Psa. xxii. 21,) but perhaps it is not possible to determine precisely what animal is meant. For a more full investigation in reference to the kind of animal denoted by the word reem, see notes on Job xxxix. 9. Here it represents that portion of the people w'hich was strong, war- like, and hitherto unvanquished, and who regarded themselves as invincible. *11 Shall come down. Shall be subdued, humbled, de- stroyed. II With them. With lambs and goats mentioned in ver. 6. All classes of the people shall be subdued and subjected to the slaughter. % And the bullocks with the bidls. The young bulls with the old. All shall come down together — the fierce and strong animals representing the fierce and strong people. ^ A?id their land shall be soaked with blood. Margin, drtmkeri; the same word which is rendered '‘'bathed'^ in ver. 5. II Their dust made fat. Their land manured and made rich with the slain. A battle-field is usually distinguished afterwards for its fertility. The field of Waterloo has thus been celebrated, since the great battle there, for producing rank and luxu- riant harvests. 8. For it is the day of the Lord’s vengeance. A time when Jehovah will take vengeance. H The year of recompenses for the controversy of 616 ISAIAH. [b.c. 713. 9 And ^ the streams thereof shall he turned into pitch, and the dust thereof into hrimstone, and the land thereof shall be- come burning pitch. 10 It shall not be quenched night nor day ; the smoke ^ thereof shall go up for eyer : from generation to generation it shall lie waste ; none shall pass through it for ever and ever. c Deut. 29. 23. d Rev. 19. 2, 3 9 And her streams shall be turned into pitch, And her dust into brimstone, And her land shall become burning pitch. 10 Day and night it shall not be extinguished ; For ever shall her smoke ascend. From generation to generation shall she be desolate ; To eternal ages shall none pass through it. Zion, The time when he will recompense, i, e. punish those who have had a controversy with Zion. 9. A?id the streams thereof. The idea here is, that there would be as great and awful a destruction as if the streams everywhere should become pitch or resin, which would be set on fire, and which would fill the land with flame. This image is very striking, as we may see by supposing the rivers and streams in any land to flow not with water, but with heated pitch, turpentine, or tar, and that this was all suddenly kindled into a flame. It cannot be supposed that this is to be taken literally. The image is evidently taken from the de- struction of Sodom and Gomorrah, (Gen. xix. 24 — 28,) an image which is more fully used in reference to the same subject in Jer. xlix. 17, 18, “ And Edom shall be a desolation; — as in the overthrow of Sodom and Gomorrah, and the neighbour cities thereof, saith the Lord, no man shall abide there, neither shall a son of man dwell in it.” H And the dust thereof into brimstone. The ruin shall be as entire as if all the soil were turned into brimstone, which should be ignited and left burning. 10. It shall not be quenched night nor day. That is, the burning brimstone and pitch, (ver. 9,) the emblem of perpetual and entire desolation, shall not be extinguished. H The smoke thereof shall go up for ever. Every river and rivulet is supposed to be heated pitch, and every particle of dust sulphur, and all on fire, sending up from an extended region dense columns of smoke to heaven. No idea of ruin could be more sublime ; no idea of the vengeance of God more terrible. This image has been copied by John to describe the future woes of the wicked, (Rev. xiv. 11,) and of mystical Babylon, Rev. xviii. 9, 18; xix. 2, 3. ^ From generation to generation it shall lie waste. Full confirmation of this may be seen in the travels of Seetzen, of Burckhardt, of Volney, and Irby and Mangles, extracts of which have been collected and arranged by Keith, (Evidences of Prophecy, pp. 135 — 168.) Thus Volney says, “From the reports of the Arabs of Bakir, and the inhabitants of Gaza, who frequently go to Maan and Karak, on the road of the pilgrims, there are to the south-east of the lake Asphaltites, (Dead Sea, ) three days* journey ^ upwards of thirty ruined towns absolutely deserted. Several of them have large edifices, with columns that may have belonged to the ancient temples, or at least to Greek churches. The Arabs sometimes make use of them to fold cattle in ; but in general avoid them on account of the enormous scorpions with which they swarm.” — Volney’s Travels, vol. ii. pp. 344 — 346. It is remarkable that an infidel, as Volney was, CHAPTER XXXIV. 617 B. c. 713.] should in this, as in numerous other instances, have given a minute confirmation of the ancient prophecies. Seetzen says (Travels, p. 46) that he was told, that “ at the distance of two days and a half from Hebron he would find considerable ruins of the ancient city of Abde, and that for all the rest of the journey he would see no place of habita- tion; he would meet only whth a few tribes of w'andering Arabs.’’ Burckhardt has given the following description of the eastern boundary of Edom, and of the adjoining part of Arabia Petrsea. “It might with truth be called Petraea, not only on account of its rocky mountains, but also of the elevated plain already described,” e. Shera, Seir^ the terri- tory of the Edomites, (Travels, pp. 410,435,) “which is so much covered with stones, especially flints, that it may with great propriety be called a stony desert, although susceptible of culture ; in many places it is grown over with wild herbs, and must once have been thickly inhabited, for the traces of many towns and villages are met with on both sides of theHadj road between Maan and Akaba, as well as between Maan and the plains of Houran, in which direction also are many springs. At present all this country is a desert, and Maan is the only inhabited place in it.” — Burckhardt’s Travels, p. 436. Of the remains of ancient cities still exposed to view in difierent places throughout Idumea, Burckhardt describes the ruins of a large town of which nothing remains but broken walls and heaps of stones ; the ruins of several villages in its vicinity, (p. 418 ;) the ruins of an ancient city, consisting of large heaps of hewn blocks of siliceous stone ; and the extensive ruins of Arindela, an ancient town of Palestina Tertia, (p. 441.) “ The following ruined places are situated in Djebal Shera, (mount Seir,) to the south and south-west of Wady Mousa, — Kalaat Beni Madha, Djerba, Basta, Eyl, Eerdakh, Anyk, Bir el Beytar, Shemakh, and Syk,” (p. 444.) Burckhardt also gives a most interesting description, of the ruins of the ancient Petra which he discovered, the ancient capital of Edom, but which is too long to be transcribed here. See his Travels, pp. 422 — 432. Comp, note on ch. xvi. 1. ^ None shall pass through it for ever and ever. That is, it shall not be a country through which caravans shall pass ; there shall be no roads, and it shall not be deemed safe to travel through it. It will be recollected that the original source of all their calamities, and the cause of all the judg- ments that came upon them, was the fact that they would not let the children of Israel pass peaceably through their land on their way to Canaan. See the introduction to the chapter. As a punishment for this, God now says that their land shall not he passed through; it shall not be a thoroughfare ; there shall be no travellers in it. (>od usually directs his punishment of individuals and of nations in the line of their offences^ and thus his judgments become commonly a recompense in kind. Thus in 2 Sam. xxii. 26, 27, it is said : With the merciful thou wilt show thyself merciful ; And with the upright man thou wilt show thyself upright. With the pure thou wilt show thyself pure ; And with the froward thou wilt show thyself unsavory. In accordance with this prediction that no one should pass through Edom, Yolney says, “ The country has not been visited by any traveller ^ but it Avell merits such an attention.” — Travels, vol. ii. p. 344. Thus Burckhardt says, after he had entered, on the north-east^ the terri- tories of the Edomites, that he “was without protection in the midst of a desert inhere no traveller had over before been seenf — Travels in 618 ISAIAH. [b. c. 713, 11 ^ But tlie ^cormorant and I dwell in it : and lie sliall stretcli tlie bittern sliall possess it ; tbe out upon it tbe line /of confusion, owl also and tbe raven shall and tbe stones of emptiness. 1 or, pelican. e Zeph. 2. 14; Rev. 18. 2. 1 / 2 Kings 21. 13. 11 But tbe cormorant and tbe porcupine shall inherit it ; And the owl and the raven shall dwell in it ; And he shall stretch upon it the line of devastation, And the plummet of desolation. Syria, p. 421. It was then, he adds, “ that for the first time he bad ever felt fear during his travels in tbe desert, and bis route thither was the most dangerous be had ever travelled,’’ (p. 400.) “ Seetzen, on a piece of paper pasted against the wall, notified his having pene- trated the country in a direct line betw^een the Dead Sea and mount Sinai, (through Idumea,) a route never before accomplished.’* — Burck, Syr. p. 553. Burckhardt had determined to attempt to pass the same way, as being the shortest way to Jerusalem ; but he was re- peatedly told it was impossible; and the diificulty of the journey is illustrated in the Travels of captains Irby and Mangles. They ofi’ered five hundred piastres to an Arab tribe if they would conduct them to Wady Mousa, but nothing would induce them to consent. “ They said they would not go if we would give them five thousand piastres, observing that money was of no use to a man if he lost his life,” (p. 349.) So strikingly has this prediction been fulfilled. 11. But the cormorant. This and the following verses contain a description of the desolations of Edom, in language remarkably similar to that employed in the account of the destruction of Babylon, ch. xiii. 20 — 22 ; xiv. 23. The word here translated cormorant occurs in this place and in Zeph. ii. 14, where it is rendered cormorant; and in Lev. xi. 18 ; Deut. xiv. 17 ; Psa. cii. 6, where it is rendered pelican. Bochart supposes it is the ardea stellaris, or bitourn^ which frequents watery places in deserts, and makes a horrible noise. The pelican is a sea-fowl, and cannot be intended here. The cormorant, or water-raven, is a large fowl of the pelican kind, which occupies the cliffs by the sea, feeds on fish, and which is extremely voracious, and which is the emblem of a glutton. It is not certain what fowl is intended here, but the word properly denotes a water-fowl, and evidently refers to some bird that inhabits desolate places. ^ And the bittern shall possess it. For a description of the bittern^ see note, ch. xiv, 23. ^ The owl also and the raven. Well-known birds, that occupy deserts and old ruins of houses or towns. The image here is that of desolation and ruin; and the sense is, that the land would be reduced to a waste that would not be inhabited by man, but would be given up to wild animals. How well this agrees with Edom may be seen in the Travels of Burckhardt, Seetzen, and others. In regard to the fact that the cormorant kddtJi) should be found there, it may be proper to introduce a remark of Burckhardt, who seems to have had no reference to this prophecy. “ The bird kattaf says he, “ is met with in immense numbers. They fly in such large flocks that the boys often kill two or three of them at a time, merely by throwing a stick among them.” So also in regard to the fact that the owl and the raven shall dwell there, the following statements are made by travellers. Captain Mangles relates that while he and his fellow-travellers were ex- amining the ruins and contemplating the sublime scenery of Petra, “the screaming of the eagles, hawks, and owls, which were soaring above CHAPTER XXXIV. 619 B. c. 713.] 12 Tliey shall call the nobles thereof to the kingdom, but none shall l)c there, and all her princes shall be nothing. 13 And thorns shall come up in her palaces, nettles and bram- bles in the fortresses thereof; and it shall be an habitation of dragons, and a court for ^ owls, 1 daughters of the owl, or, ostriches, ch. i:i. 21, 22. 12 And as to her nobles— they shall call them to the kingdom, and none shall be there ; And all her princes shall fail. 13 And thorns shall spring up in her palaces ; The nettle and bramble in her strong-holds : And she shall become a habitation for dragons, A residence for ostriches. their heads in considerable numbers, seemingly annoyed at any one approaching their lonely habitation, added much to the singularity of the scene.*^ So says Burckhardt: “The fields of Tafyle (situated in the immediate vicinity of Edom) are frequented by an immense number of crows.’’ IT And he shall stretch out upon it. This is an allusion to the fact that an architect uses a line^ which is employed to lay out his work. See note, ch. xxviii. 17. ^ The line of confusion, A similar expression occurs in 2 Kings xxi. 13: “I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab;” ^. e. I will apply the same measure and rule of destruction to Jerusalem that has been applied to Samaria. So Edom would be marked out for desolation. It was the work which God had laid out, and which he intended to perform. H And the stones of emptiness. Probably tYie plummet which the architect commonly employed with his line. See note, ch. xxviii. 17. It is a fact, however, that Edom is at present an extended waste of stones and barren rocks. “We had before us an immense expanse of dreary country, entirely covered with black flints, with here and there some hilly chain rising from the plain.” — Burckhardt’s Travels in Syria, p. 445. 12. They shall call the nohles thereof to the kingdom. A more correct rendering of this would be, “As to the nobles, they shall call them, but there shall be there no Idngdom.” The idea is, that the kingdom would be desolate ; there would be^no people to rule. Or, there will be no nobles there who shall survive the destruction, and who can undertake the government of the state. The idea is taken from a government or constitution where the monarch is chosen from the ranks of the nobility. Idumea was formerly governed, as we have seen, (see the introduction to the chapter,) by dukes, or princes ; and it is probable that when it became a monarchy it was a part of the constitution that the sovereign should be chosen from their ranks. The idea here is, that none would be left who could be called to the throne ; or if any were left, they would be unwilling to undertake the government of a country where all was disorder and confusion. H And all her princes shall he nothing. liong since Idumea has ceased to be a kingdom, and there are neither nobles nor princes there, nor are there any remains of an organized and independent government. 13. And thorns, etc. See note, ch. v. 6. ^ It shall be an habitation of dragons. On the meaning of the word dragons, see note, ch. xiii. 22. il Court for owls. A place of resort, a residence of owls. The word rendered court ("‘’?P) means a dwelling-place, a habitation, as well as an inclosuie or court. The margin is, daughters of the owl^ or ostriches. 620 ISAIAH. 14 'The wild beasts of the desert shall also meet with ^ the wild beasts of the island, and the satyr shall cry to his fellow ; the ^ screech-owl also shall rest there, and find for herself a place of rest. [b. c. 713. 15 There shall the great owl make her nest, and lay, and hatch, and gather under her shadow ; there shall the ynltures also he gathered, every one with her mate. 1 Ziim, 2 Ijim. 3 or, mght-morMer. 14 And the wild cats and jackals shall meet one another ; And the satyr shall call to his fellow ; There also shall the night-spectre dwell quietly. And find for herself a place of rest. 15 There shall the arrow-snake make her nest, and lay her eggs ; She shall hatch there, and nourish [her young] under her shadow ; And there also shall the vultures be gathered together, Each one with her mate. See note, ch. xiii. 21. — “I would,” says Stephens, when standing amidst the ruins of Petra, the capital of Idumea, (see note ch. xvi. 1,) and with this passage of Isaiah in his eye, “I wmuld that the sceptic could stand as I did, among the ruins of this city among the rocks, and there open the sacred book, and read the w'ords of the inspired penman, written wdieii this desolate place was one of the greatest cities in the Avorld. I see the scoff arrested, his cheek pale, his lip quivering, and his heart quaking with fear, as the ancient city cries out to him in a voice loud and pow'crful as one risen from the dead ; though he would not believe Moses and the prophets, he believes the hand -writing of God himself, in the desolation and eternal ruin around him.” — Incidents of Travel in Egypt, etc., vol. ii. p. 76. 14. The wild beasts of the desert. There is in the original here a paronomasia, which cannot be conveyed in a translation. The word, rendered “wild beasts of the desert” is rendered by^ the LXX., Zaifx6via, demons. On the meaning of the wmrd, see note, ch. xiii. 21. H The tcild beash of the island. Marg., Ijhn; Heb., See note, ch. xiii. 22. Probably the term denotes the jackal. Gesenius sup- poses it is so called from its howl, or nocturnal cry^ — from an Arabic word signifying to hotel, ^ And the satyr. See note, ch. xiii. 21. *11 Shall cry to his fellow. A most striking description of the desola- tion, when all that is heard among the ruins shall be the doleful cry of wild beasts. ^ The screech-owl. Marg., night-monster. The word vhf) (from Vb night) properly denotes a night-spectre — a creature of Jewish superstition. The Pabbins describe it in the form of a female, elegantly dressed, that lay in wait for children by night — either to carry them off, or to murder them. The Greeks had a similar idea respecting the female ‘'EjUTrovo'a, and this idea corresponds to the Poman fables respecting the Lamice and Striges, and to the Arabic notions of the GhuleSy whom they^ described as female monsters that dwell in deserts, and tear men to pieces. See Gesenius, Comm, in loco ; and Bochart, Ilieroz. P. ii. p. 831. The margin in our version expresses the correct idea. All this is descriptive of utter and perpetual deso- lation — of a land that should be full of old ruins, and inhabited by the animals that usually make such ruins their abode. 15. There shall the great ovjI. Gesenius supposes that this is the arroio-snake, so called from its darting ^ or springing, in the manpet CHAPTER XXXIV. 621 B. c. 713.] 16 II Seek ^ ye out of tlie book of tbe Lord, and read ; no one ^ of these shall fail, none ff Isa, 8. 20 ; John 5. 39 ; 2 Pet. 1. 19. shall want her mare : for iny mouth it hath commanded, and his spirit it hath gathered them. h Matt. 5. 18; Luke 21. 33. 16 Search ye from the book of Jehovah, and read : Not one of these shall fail ; — No one shall lack her mate : For His mouth it hath commanded, And His Sphit it shall assemble them. of the rattle-snake — from an obsolete root to draio one's self together^ to contract. Bochart, in Hieroz. p. ii. lib. iii. c. xi. pp. 408 — 419, has examined the meaning of the word at length, and comes to the con- clusion that it means the seipent which the Greeks called acontiaSy and the Latins jaculus — the arrow-snake. The serpent is oviparous, and nourishes its young. The ancient versions, however, understand it in the same sense as the kippod in ver. 11 — the hedgehog or porcu- pine. H Under her shadow. This might be done by the serpent that should coil up and cherish her young. ^ The vulturesy etc. The black vulture, according to Bochart ; according to Gesenius, the kite, or falcon — so called from its swift flight. Either of them will suit the connexion. ^ Also be gather edy every one with her mate. They shall make their nests there ; that is, this shall be their secure, un- disturbed retreat. 16. Seek ye out. Look carefully at the prediction, and its fulfilment. This seems to be addressed to the inhabitants of that land, or to any who might doubt, or be disposed to examine. They were invited to compare the prediction with the fulfilment, and see how literally all would be fulfilled — an examination which may be made now, and the prediction will be seen to have been accomplished with most surpris- ing particularity and accuracy. II The book of the Lord. The book of Jehovah, which he has caused to be written — referring, perhaps, especially to what Isaiah has here recorded ; including also what had been uttered by the other prophets in regard to Edpm. The main reference is, however, doubtless to what Isaiah has written ; and the invitation is to compare his predictions with the certain and remark- able evidence of the fulfilment. “ The prophet evidently contemplated the insertion of his prophecy among the sacred books of the Jews, from which those that followed him might judge of the correctness of the j)rophecy.’' — Noyes. That a collection of the various prophetic books was made, constituting one book or volume, and regarded as the work of inspiration, is well known, and is referred to during the captivity in Babylon by Daniel, ch. ix. 2. The direction to search that book accords with the command of the Saviour, John v. 39, and the direc- tion to Nicodemus, John vii. 52, to search the Scriptures. IT No one of these shall fail. Not one of these predictions, or these things which have been spoken. H None shall want her mate. That is, none of the things which I have spoken shall want a fulfilment as its companion. The language is here evidently taken from the pairing of animals, and denotes that all that is spoken shall be entirely fulfilled. Some have understood this as referring to the wild animals of which he had spoken, and as meaning that in desolate Idumea they should be ap- propriately paired, and should breed and increase in abundance. But the more natural interpretation is to refer it to the predictions of the prophet, as meaning that no one thing which he had uttered should want a complete fulfilment. H For my mouth. The word “my*' is 622 ISAIAH. [b. c. 713. 17 And lie liatli cast tlie lot, for them, and his hand hath diyided it imto them hy line : they shall possess it for ever, from generation to generation shall they dwell therein. I"' Aq( 1 He hath cast the lot for them, And His hand shall divide it unto them by line : For ever shall they possess it, From generation to generation shall they dwell therein. not in the Hebrew. The Hebrew phrase is, “ Por the mouth, he hath commanded.’" The word stands for ffe, that is, Jehovah ; and the phrase means the same as /lis mouth, that is, the mouth of God. The LXX. render it, “for the Lord hath commanded them.” Lowth renders it, “ for the mouth of Jehovah,” changing into rfirp in accordance with five MSS. and the translation of the LXX. IT his spirit. The Spirit of God; that is, Jehovah himself. II Hath gathered them. Will collect, or assemble ; i, e, the wild beasts, spoken of in the previous verses, that shall occupy desolate Idumea. It shall be the agency of God that shall bring them up upon the land to occupy it for ever. 17. And he hath cast the lot for them. He hath assigned to them the land of Edom to be occupied by them as their portion. This language is taken from the fact that countries were commonly apportioned, particularly among conquerors, by the lot. In this way Judea was divided among the tribes of Israel, Numb. xxvi. 55, 56. IT His hand hath divided it unto them by line. He has marked out, as a surveyor does, the land of Edom as the dwelling-place of the beasts of the forest. A land was usually surveyed and divided into proper parts or portions before the lot was cast, Josh, xviii. 4 — 6. IT They shall pos- sess it. The wild beasts mentioned in the previous verses. The testimony of all travellers demonstrates that thus far this prediction has been strikingly fulfilled. ANALYSIS OF CHAPTER XXXV. This chapter is a continuation of the prophecy commenced in the previous chapter. See the analysis of ch. xxxiv., for a general view of the design of the prophecy. The object of the whole is to show that all the enemies of the people of God, and particularly Edom, Avhich had so peculiarly and grievously offended them, would he destroyed ; and that the destruction of their foes would he followed by times of security, prosperity, and joy. That this chapter refers to the Messiah is apparent from the slightest in- spection of it. It so clearly describes the times of the gospel ; so distinctly speaks of the very works which the Redeemer in fact performed ; and is so full, and rich, and beautiful, that it cannot be regarded as referring to any other period. It has, in many respects, a strong resemblance to the predictions in ch. xi., xii., and is incontestably among the most beautiful of the prophe- cies of Isiaah. The chapter may be divided into the following portions : — I. The consolations which would follow the destruction of all their enemies — as great a change as if the wilderness were to blossom like the rose, and the glo^ and beauty of Lebanon and Carmel were given to the desert, vers. 1, 2. II. The exhortation addressed to those in office and authority to comfort the feeble, and strengthen the weak with the assurance that those blissful times would come, vers. 3, 4. HI. The description of the actual condition of the future period of happi- ness which, is foretold. (q for those. For those who are specified immediately; for the ransomed of the Lord. The margin is, “ For he shall be with them.” Lowth reads it. But he himself shall be with them, walking in the way.” And this, it seems to me, is the more probable sense of the passage, indicating that they should not go alone or unprotected. It w^ould be a holy way, because then God would be with them ; it would be safe, because he would attend and defend them. ■[[ The wayfaring men, Heb., he walking in the way.” According to the translation pro- posed above, this refers to God, the Redeemer, 'svho will be with his people, w'alking in the way with them. ^ Though fools, Heb., and fools.” That is, the simple, the unlearned, or those who are regarded as fools. It shall be a highway thrown up, so direct, and so unlike other paths, that there shall be no danger of mistaking it. The friends of God are often regarded as fools by the world. Many of them are of the humbler class of life, and are destitute of human learning and of worldly wisdom. The sense here is, that the way of salvation shall be so plain, that no one, however ignorant and unlearned, need err in regard to it. In accordance with this, the Saviour said that the gospel was preached to the poor ; and he himself always represented the way to life as such that the most simple and unlettered might find it. 9. No lion shall he there. Lions abounded in all the countries adjacent to Palestine. They are, therefore, often referred to by the sacred writers, as objects of dread and alarm. The leading idea in the language of Is.aiah in this whole passage is that of a way constructed from Babylon to Judea, so straight and plain that the most simple of the people might find it and walk in it. But such a path would lie through desert sands. It would be in the region infested with lions and other wild beasts. The prophet, therefore, suggests that there should be no cause for such dread and alarm. The sense is, that in that kingdom to which he had main reference all would be safe. They who entered it should find security and defence as they travelled that road. And it is true. They who enter the path that leads to life find there no cause of alarm. Their fears subside; their apprehensions of punishment on account of their sins die away ; and they walk that path with security and confidence. There is nothing in that way to alarm them ; and though there may be many foes — fitly represented by lions and wild beasts — lying about the way, yet no one is permitted to ‘‘ go up thereon.” This is a most beautiful image of the safety of the people, of God, and of their freedom from all enemies that could annoy them. ^ But the redeemed shall walk there. The language here referred . at first, doubtless, to those who would be rescued from the B. c. 713. j CHAPTER XXXV. 631 10 And the ransomed * of the Lord shall return, and come to Zion with songs, “ and eyerlast- ing joy upon their heads : they t ch.;5l ill. tt Rev. 5. 9. a; J ude 24. shall obtain joy and gladness, and sorrow y and sighing shall flee away. y Rct. 7. 17 ; 21. 4. 10 Tea, the ransomed of Jehovah shall return, And they shall come to Zion with songs, And everlasting joy shall be upon their heads : Joy and gladness shall they obtain. And sorrow and sighing shall flee away. captivity at Babylon ; but the main reference is to those who would be redeemed by the blood of the atonement, or who are properly called “the redeemed of the Lord.” That Isaiah was acquainted with the doctrine of redemption is apparent from his fifty-third chapter. There is not here, indeed, any express mention madQ of the means by which they would be redeemed ; but the language is so general that it may refer either to the deliverance from the captivity at Babylon, or the future more important deliverance of his people from the bondage of sin by the atoning sacrifice of the Messiah. On the word rendered redeemed, see note, ch. xliii. 1. The idea is, that the path here referred to is appropriately designed only for the redeemed of the Lord. It is not for the profane, the polluted, the hypocrite. It is not for those who live for this world, or for those who love pleasure more than they love God. The church should not he entered except by those who have evidence that they are redeemed. Hone should make a profession of religion who have no evidence that they belong to “ the redeemed,” and who are not disposed to walk in the way of holiness. But for all such it is a highway on which they are to travel. It is made by levelling hills, and elevating valleys ; it is made across the sandy desert, and through the wilderness of this world ; it is made through a world infested with the enemies of God, and his people. It is made straight and plain, so that none need err ; it is defended from enemies, so that all may be safe; it is rendered secure, because “He,” their Leader and Redeemer, shall go with them and guard that way. 10. And the ransomed of the Lord. The word here rendered ransomed is difierent fiom the word rendered redeemed in ver. 9. This word is from ^*12 — though it is not easy, perhaps not possible, to designate the difference in the sense. Doubtless there was a shade of difference among the Hebrews, but what it was is not now known. See this word explained in the note on ch. i. 17. The language here is all derived from the deliverance from Babylon, and the images em- ployed by the prophet relate to that event. Still there can be no doubt that he meant to describe the deliverance under the Messiah. Shall return, and come to Zion. This language also is that which expresses the return from Babylon. In a more general sense, and in the sense intended particularly by the prophet, it means, doubtless, that all who are the redeemed of God shall be gathered under his pro- tection, and shall be saved. % With songs. With rejoicing — as the ransomed captives would return from Babylon, and as all who are redeemed enter the church on earth, and will enter into heaven above. ^ And everlasting joy ugon their heads. This may he an expression denoting the fact that joy is manifest in the face and aspect. — Gesenius. Thus we say that joy lights up the countenance; and it is possible that ISAIAH. 632 [n. c. 713. the Hebrews expressed this idea by applying- it to the head. Thus the Hebrews say, Psa. cxxvi. 2 : Then -was our mouth filled with laughter, And our tongue with singing. Or it may refer to the practice of anointing the head with oil and perfume in times of festivity and joy — in contrast with the custom of throwing ashes on the head in times of grief and calamity. — Rosennmller. Or it may refer to a custom of wearing a wreath or chaplet of flowers in times of festivity, as is often done now, and as was commonly done among the ancients in triumphal processions. — Vitringa. Whichever exposition be adopted, the idea is the same, that there would be great joy, and that that joy would be perpetual and unfading. This is true of all who return to Zion under the Messiah. Joy is one of the first emotions ; joy at redemption, and at the pardon of sin ; joy in view of the hopes of eternal life, and of the everlasting favour of God. But this joy is not short-lived and fading, like the garland of flowers on the head ; it is constant, increasing, everlasting. And sorroto and sighing shall flee away. See note, ch. xxv. 8. This is a most beautiful close of the series or succession of prophecies which we have been thus far contemplating. The result of all is, that the redeemed of the Lord shall have joy and rejoicing j that all their enemies shall be subdued, and that they shall be rescued from all their foes. In the analysis of the prophecy contained in the thirty-fourth and thirty-flfth chapters, it was stated that this prophecy seemed to be a summary of all that Isaiah had before uttered, and was designed to show that all the enemies of the people of God would be destroyed, and that they would be triumphantly delivered and saved. All these minor deliverances were preparatory to and emblematic of the greater deliverance under the Messiah ; and accordingly all his predictions look forv/ard to, and terminate in that. In the portions of prophecy which we have been over, we have seen the people of God represented as in danger from the Syrians, the Assyrians, the Egyptians, the Moabites, the Edomites, the Babylonians ; and in reference to them all the same result has been predicted, that they would be delivered from them, and that their enemies would be destroyed. This has been, in the chapters which we have passed over, successively foretold of Damascus, of Egypt, of Moab, of Ethiopia, of Babylon, of Edom, and of Sennaclierib ; and the prophet has reached the conclusion that all the enemies of God^s people would ultimately be destroyed, and that they would be safe under the reign of the Messiah, to which all their deliverances were preparatory, and in which they would all terminate. Having pursued this course of the prophecy; having looked at all these foes ; having seen them in vision all destroyed ; having seen the Prince of Peace come ; having seen the wonders that he would per- form ; having seen all dangers subside, and the preparation made for the eternal security and joy of all his people, the prophet closes this series of predictions with the beautiful statement now before us — The redeemed of Jehovah shall return, and come to Zion with songs and everlasting joy, and sorrow and sighing shall flee away.^’ END OF VOL. I. COBBIN’S COMPLETE EDITION OF BARNES' NOTES, ri^DEIl THE DIRECT SANCTION OF THE AUTHOR NOTES ON THE OLD AND NEW TESTAMENTS, BY ALBERT BARNES. EDITED AND CORRECTED BY INGRAM COBBIN, M.A., AND E. HENDERSON, D.D. New Testament complete in 11 vols. 12mo, with Maps, Engravings, and Portrait ot the Author, 28s. cloth. Any Yolume separate as under : — ^ 8, d. 8. d. 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