24. And it shall come to pass. The prophet proceeds to denounce the judgment or punishment that would come upon them for their pride and vanity. In the calamities that would befall the nation, all their ornaments of pride «nd vainglory would be stripped off*; And instead of them they would exhibit the marks, and wear the badges of and instead of a and instead of calamity and grief IT Instead of sweet smell. Hebrew CtlJa hosem, aromalics, perfumes, spicy fragrance; such as they used on their garments and persons. " No one ever enters a company without being well perfumed, and in addition to various scents aind oils, they are adorned with numerous garlands, made of the most odoriferous flowers." Roberts. " The persons of the Assyrian ladies are elegantly clothed and scented with the richest oilg and perfumes. When a queen was 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 wit: * six months with oil of myrrh, and six months with sweet 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:
Ambrosiaeque comae divinum verticc odorem Spiravere:— Acn. i. 403.
* From her head the ambrosial locks breathed divine fragrance.'" Paxton. IT A stink. This word properly means the fetor, or ofl!ensive smell which attends the decomposition of a deceased body. It means that the bodies which they so carefully adorned, and which they so assiduously endeavoured to preserve in beauty by unguents and perfumes, would die ^nd turn to corruption. IT And instead of a 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. IF A rent. There has been a great variety of opinion about the meaning of this word. The most probable significatioii is that which is derived from a verb meaning to go around, encompass, and hence that it denotes a cord. Instt^ad of the beautiful girdle with which they girded themselves, there shall be a cord — an emblem of poverty, as the poor had
Botiiing 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. ^T And instead of well-set hair. Hair that was curiously braided und adorned. " No ladies pay more tttsntion to the dressing of the hair laan these [the dancing girls of India]; 1)r as they never w?ar caps, they take j,rcat delight in tnis 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, 1 Pet. iii. 3. ^\ Instead of a stomacher. It is not certainly known what is meant by this, but it probably means some fiort oi girdle, or a plaited, or stiffened ornament worn on the breast. " I once s»yr a dress beautifully plaited and of sackcloth: and stead of beauty.
stiffened for the front, but I do not think it common." Roberts. V A gird-' ing of sackcloth. This is a coarse cloth that was commonly worn in times of affliction, as emblematic cf grief. 2 Sam. iii. 31. 1 Kings xx.ol. xxi. 27. Job xvi. 15. Isa. xxxii. li. IT And burning. The word here used does not occur elsewhere. It seems to denote a brand, a mark burnt in, a stigma; perhaps a sun-burnt countenance, indicating exposure in the long and wearisome journey of n captivity over burning sands and beneath o scorching sun. "il Instead of beauty. Instead of a fair and delicate complexion, cherished and nourished with care. Some of the articles of dress here re ferred to may be illustrated by the following cuts exhibiting several varieti^ of the costume of an Oriental feinak.
25 Thy men shall fall by the sword, and thy * mighty in the war.
To what particular time the prophet refers in this chapter is not known, 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, any where to be found. And although he had particular reference to the Jewish females, yet there is no impropriety in regarding it as applicable to all such ornaments 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 worm 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, which is in the sight of God of great price." 1 Pet. iii. 4.* ment and mourn; and she, heing ''desolate, 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 v/ere 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. IT 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, iii. 28. Jer. XV. 17. Job iii. 13. Ezra ix. 3-5. It is a remarkable coincidence that io. the medals which were made by the Romans to commemorate 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: — Judea capta — in the form which is exhibitc^J in the annexed engraving.
The passage here however refers not to the captivity by the Romans, but to the first destruction by Nebuchadnezzar. It is a tender and most affecting image of desolation. During the captivity at Babylon it was completely fulfilled; and for ages since Judeq might be appropriately represented by a captive female sitting pensively on the ground.
1 And In that day seven women shall take hold of one man, saying, We will eat our own bread; and wear our own appa-
1. In that day. The time of calamity referred to in the close of the previous chapter. This is a continua- •ion of that prophecy, and there was ao reason why these six verses should have been made a separate chapter. That the passage refers to the Messiah is apparent from what has been stated in the Notes on the commencement of the prophecy (ch. ii. 1-4), and from the expressions which occur in the chapter itself. See Notes on ver. 2, 5, 6. IT Seven women. The number seven is used often to denote a large though indefinite number. Lev. xxvi. 28. Prov. xxiv. 16, Zech. iii. 9. It means that so great should be the calamity, so many men would fall in battle, that many women would, contrary to their natural modesty, become suitors to a gingle man to obtain him as a husband and protector. IT Shall take hold. Shall apply to. The expression, " shall take hold," denotes the earnestness of their application. IT We will eat our own head, &c. We do not ask this in order to be maintained. We will forego that which the law (Ex. xxi. 10) enjoins as the duty of the husband in case he has more than one wife. IT Only let us be called by thy name. Let
rel; only let 'us be called by thy name, to ^take away our reproach.
2 In that day shall the branch*
US be regarded as thy wives. The wife then, as now, assumed the name of the husband. A remarkably similar expression occurs in Lucan (B. ii. 342). Marcia there presents a similar request to Cato:
" Indulge me only with the empty title of wife. Let there only be inscribed on my tomb, * Marcia, wife of Cato.' " IT To take away my reproach. The reproach of being unmarried. Comp. Gen. XXX. 23. 1 Sam. i. 6.
2. The branch of the Lord. J^^S iliiT^^. The sprout of Jehovah. This expression, and this verse, have had a great variety of interpretation. The LXX read it, " In that day God shall shine in counsel with glory upon the earth, to exalt, and to glorify the rem* nant of Israel.'* The Chaldee renders it, " In that day, the Messiah of the Lord shall 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. Tho
of the Lord be ^beautiful and glorious, and the fruit of the earth
only question is, to what has the prophet reference 1 The word " branch" (n?3:2) is derived from the verb (H^^ izdmdhh) signifying to sprout, to spring vp, spoken of plants. Hence the word irant-A means properly that which shoots up, or sprouts from the root of a tree, or from a decayed tree. Comp, Job xiv. 7, 8, 9. The Messiah is thus said to be " a root of Jesse," Rom. xi. 12. Comp. Note Isa. xi. 1, 10, and " the "oot and offspring of David," Rev. xxii. 16, as being a descendant of Jesse; i. 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 Testament, 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 x'aise unto David a righteous branch, and a king shall reign.".ler. xxxiii. 15: " In those days, and at that time, will I cause the branch of righteousness to grow up unto David." Zech. iii. 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 v/as 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 nam.e " branch," therefore, came to be significant of the Messiah, and to be synonymous with " the son of David." It is 60 used, doubtless, in this place, as denoting that the coming of the Messiah would be a joy and honoir in the days ef calamity to thr Jews. Interpreters
shall he excellent and comely for 'them that are escaped of Israel.
have not been agreed, however, in the meaning of this passage. Grotius supposed that it referred to Ezra or Nehemiah, but " mystically to Christ and Christians.'' Vogellius understood it of the remnant that should return from the Babylonish captivity. Michaelia 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 reference 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 Scriptures. Thus, also, in ch. liii. 2,
V}.'^'^ yoiieq, a tender plant, a sucker, sprout, shoot, as of a decayed tree. Comp. Job vJii. 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 "it53 nighzdr, cut ojf— as a branch, sucker, or shoot is cut off by the vine-dresser or farmer from the root of a decayed tree. And thus in Rev. v. 5, he is called pi^a Aa0iS — the root of David. (2.) This interpretation accords best with the magnificence of the description, vs. 5, 6; and (3) it was so understood by the Chaldee interpreter, and doubtless by the ancient Jews. IT Shall be 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 distinction and glory. In such times of calamity his coming shall be an object of desire, and his approach shall shed a rich splendour on that period of the world. IT And the fruit of the earth ^'^.^'} "^"^^ correctly rendered fruit of the earth, or of the land. The word " earth" is often in the Scriptures used to denote the land of Judea, and that he thai is left in Zion, and perhaps the article here is intended to denote that that land is particularly intended. This is the parallel expression io 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 produces, and is here not different in signification from the branch which springs out of the ground. Vitringa 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. (I.) 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 meana substantially the same thing. (2.) The phrase " branch of Jehovah" does not refer of necessity to his divine 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 1 Is Jehovah thus fallen and decayed 1 The idea properly is, that this shoot of a decayed family should be nurtured up by Jeho- TAH; 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 (diviDe. It was produced by the Holy he that remaineth in Jerusalemj shall be called ''holy, even every
Ghost, and can no more be regarded afl " the fruit of the earth," than his divine nature. Luke i. 35. Heb. x. 5. (4.) This mode of interpretation is fitted tc 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 skeptical or of thinking men, than a resort to arguments such as this in defence of a great and glorious doctrine of revelation. IT S?iall be excellent. Shall be for exaltation, or honour, IT Comely. Heb. For an ornament— meaning that he would be an honour to those times. IT For them that are escaped 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 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. This 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 refer, as the connection 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 be cut oflT, and the remnant that was left would be holy — that is, all true friends of thd
one that is written '^among the living in Jerusalem:
4 When the Lord shall have •^washed away the filth of the
Messiah would be holy. IT Shall be called holy. That is, shall be holy. The expression " to be called," is often used in the Scriptures as synonymous with " to be." IT 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. Ex. xxxii. 32. Dan. xii. 1. Ezek. xiii. 9. — The expression came also to denote all who were truly the friends of God; they whose names are written in his book, the book of life. In this sense it is used in the New Testament. Phil. iv. 3. Rev. iii. 5, xvii. 5. 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 Mesfiiah all who should be found enrolled as his followers, would be holy. An effectual separation would subsist between them and the mass of the people. They would be enrolled as his friends, and they would be a separate, holy community. Comp. 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. IT Shall have washed away. The expression, to wash, is often used to denote to purify in any way. In allusion *o this fact is the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spi- beautiful promise in Zech. xiii. 1, See Note ch. i. 16. IT The filth. This word here refers to their moral defilement — their pride, vanity, haughtiness; and perhaps to the idolatry and general sina of the people. — As the prophet, however, in ch. iii. 1 6-23, 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 this 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 exctssive ornament; a fondness for dress and display; and an exhibition of great gayety, often stand grievously in the way of pure religion. IT The daughters of Zion. See ch. iii. 16, IT And shall have purges. This is synonymous with the expression to loash. It means to purify, to remove — as one removes blood from the hands by washing. H Blood of Jeru' salem. Crime, blood-guiltiness — particularly the crime of oppression, cruelty and robbery, which the prophet (ch. i. 15) had charged on them. IT 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 judgments, then 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 influence, or power. The word properly denotes wind, air, motion (Gen.viii. 1. Jobi. 19); then breathing, exhalation, or breath (Job vii. 7. Pa» xxxiii. 6); hence it means the soult
5 And the Lord will create upon every dwelling-place of mount Zion, and upon her asfiemblies, a cloud and smoke by day, and the shining of a flaming fire* by night: for *upon all the
and it means also God's influence, or his putting forth his power and lifegiving energy in animating and sustaining the universe; and also, as here, his putting forth any influence in accomplishing his works and designs. IT And by the spirit of burning. Fire s often, in the Scriptures, the emblem ef punishment, and also of purifying. Comp.Note Matt. iii. 11, 12. See Mai. iii. 2, 3. The Chaldee translates this, " by the word of judgment, and by the word of consuming." The reference is to the punishments which would be Bent to purify the people before the coming of the Messiah.
5. And the Lord will create. The meaning of this verse and the next is, that God would take his people into his holy care and protection. The idea is expressed by images drawn, in this verse, from the protection which he afforded to the Israelites in their journeying from Egypt. — The word create 'neans here he will afford, or furnish, Buch a defence. IT Upon every dwellingplace, &,c. Upon all the habitations 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. Ps. xcii. 4, 5, 6. IT Of Mount Zion. Comp. Note ch. i. 8. T And upon her assemblies. Their convocations; their sacred assemblies, such as were called together on the Sabbath. Lev. xxiii. 2. Num. x.Tviii. 18. It refers here to their future assemblies, and therefore includes the Christian church assembled to worship God. IT A cloud and smoke by day. This refers to the pillar of tloud that went before the Israelites in glory shall he a •defence.
6 And there shall be a taber. nacle for a shadow in the daytime from the heat, and for a place of refugCjS' and for a cover! from storm and from rain.
their journey in the wilderness. Ex. xiii. 21, xiv. 20. IT By d-ay. By day this appeared to them as a cloud, by night as a pillar of fire. Ex. xiii. 21, 22. That is, it was always conspicuous, and could be seen by all the people. A pillar of cloud cculd not have been seen by night; and God changes the symbols of his presence and protection, so that at all times hia 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 IT 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. IT A defence. This word properly means a covering, a 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 previous 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 protection, or of divine worship, but of a place of refuge from a tempest; that is, that they should be I safe under his protection. In Eastern I countries they dwelt chiefly in tents. I The idea is, therefore, that God would furnish them a place of shelter, a hiding place from the storm. IT In the daytime from the heat. The heat in those regions was often very intense, particularly in the vast plains of sand. The id^ea here is, therefore, one that la 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. ^ For a place of refuge. A place to which to flee m the midst of a storm — as a tent would be. T A covert. A place of retreat, a safe place to retire to. The figure here used is not unfrequently employed in the prophets. Chap. 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 protection 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 people. (2.) That he will protect their families, and that h's blessing will be upon their dwelling-places. Comp. Note on eh. lix. 21. (3.) They may expect hiiJ blessing on their religious assembliea (4) God, through the promised Messiah, would be a refuge and defence. The sinner is exposed to the burnin-g wrath of God, and to the storms of divine vengeance that shall beat for ever on the naked soul in hell. From 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 failh, the soul is safe. There are few images moie beautiful than this. Soon the storms of divine vengeance will beat on the sinner. God will summon him to judgment. But then, he who has fled to the Messiah — the Lord Jesus — aa the refuge of his soul, shall be safe. He shall have nothing to fear, and in his arms shall find defence &vd salvation.
Thi-t chapter commences a new subject, and is in itself an entire prophecy, having no cotinficfioit with the preceding or Ihe following chapter. When it was delivered is unknown; but from the «try*ng Jtjsembiance 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 with that in the place which has been assigned it in the collection of the prophecies of Isaiah, 's a circumstance which strongly corroborates that view. The general design of the chapter is to lenounce the prevalent vices of the nation, and to proclaim that they will be followed with heavy judgments. The chaptei may be conveniently regarded as divided into three parts.
I. A beautiful parable illustrative of the care which God had shown for his people, vs. 1 — 7. He Btates what he had done for them; calls on them to judge themselves whether he had not dot^ foi 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.
II. The various vices and crimes which prevailed in the nation arc denounced, and punishment threatened, vs. 8 23.
I'i.) The sin of those who pervert things, and call evil good and good evil, ver. 20.
(5.) The sin of vain self-contidence, pride, and inordinate self-esteem, ver 21.
III. Punishment is denounced on the nation for indulgence in these sins, vs 24—30. The punishment would be that he would call distant nations to invade their land, and it should be laid v.'aste.
" The subject of this prophecy," says Lowth, " (Jons not differ materalliy from ch. i., but it it greatly superior to it in force, in severity, in variety, in elegance."
1 Now will I sing to my well-
l)clovcd a song of my beloved or 15 adapted to be sung or chanted, IT To my well beloved. The word uaetf here — 'T^'7'? — 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 Ps. 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 that the God of the Jews — the manifested Deity who undertook their deliverance from Egypt, 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 however 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 incarnate Saviour. IT A song of my beloved. Lowth, " a song of loves," by a slight change in the Hebrew. The word Ti^ 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 lav/s. IT Touching his vineyard. The Jewish people are often represented under the image of a vineyard, planted and cultivated by God. See Ps. Ixxx. Jer. ii. 21, xii. 10. Our Saviour also used this beautiful figure to denote the care and attention which God had bestowed on his people. Matt. xxi. 33,seq. Mark xii. 1, seq. ^ My beloved. God. IF Hath a vineyard in a very fruitful hill. Heb. " On a horn of the son of oil." The word horn used here in the Hebrew, denotes the brow, apex, or sharp point of a hill. The word is thus used in other languages to denote a hill, as in the Swiss words schrecJchorn, luchorn. Thus Cornwall, in England, \s 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 which has both its ends raised in such a manner as to look like two mounts, which are called the " Horns of Hutin." Harmer, however, supposes that the term is used here to denote the land of Syria, from its resemblance to the shape of a horn. Obs. iii. 242. But the idea is, evidently, that the land on which God represents himself as having planted his vineyard was like an elevated hill that was adapted eminently to such a culture. It may mean either the top of a mountain, or a little mountain, of a peak divided from others. The most favourable places for vineyards were on the sides of hills, where they would be exposed to the sun. Shaw's Travels, p. 333. Thus Virgil says:
" Bacchus loves open hills." Georg. ii. 113. The phrase, son of oil, is used in accordance with the Jewish custom, where son means descendant, relative, <fcc. See Note Matt. i. 1. Here it means that it was so fertile that it might be called the verj'^ son of oil, or fatness, i. 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 Abraham my beloved: a song of my beloved to his vineyard."
thered out the stones thereof, and planted it with the choicest vine/ and built a tower in the midst of it, and also ^made a Vv^ine-
is supposed rather to mean to dig ahnut, to grub, as with a pick-axe or spade. Gesenius. It has this signification in Arabic, and in one place in the Jewish Talmud. Kimchi. The Vulgate 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 And gathered out the stones, &c. That it might be easily cultivated. This was of course a necessary and proper work. IT And planted it with the choicest vine. Heb, TViih the sorek. This was a choice species of vine, the grapes of which, the Jewish commentators say, had very small and scarcely perceptible stones, and which at this day is called serki in Morocco; in Persia, kishmis. Gesenius. IT ^nd built a tower. For the sake of watching and defending it. These towers were probably placed so as to overlook the whole vineyard, and were thus posts of observation. Comp. Note ch. i. 8. See also Note Matt. xxi. 33. IT And also made a winepress. A place in which to put the grapes for the purpose of expressing the juice. See Note Matt. xxi. 33. ^ And he looked. He waited in expectation— as a husbandman waits patiently for the vines to grow, and to bear grapes. IT Wild grapes. The word here used is derived from the verb ^'^?3 Iddsh, to be offensive; to corrupt, to putrify; and is supposed by Gesenius to mean monk's-hood, a poisonous herb, oflTensive in smell, which produces berries like grapes. Such a meaning suits the connection better than the supposition of grapes that were wild or uncultivated. The Vulgate understands it of the weed called wild vine — labruscas. The LXX translate it by thorns, aKtruOai. That Jhere were vines in Judea which pro-
3 And now, O inhabitants of
duced such poisonous berries, though resembling grapes, is evident. See 2 Kings iv. 39—4I: " And one went out into the fields to gather pot herbs, and he found a field vine, and he gathered from it wild fruit." Moses alse refers to a similar vine. Deut. xxxii. 32, 33: " For 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 night-shade. 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 diflUcult to understand. 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 he 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 particular 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 thai they had abused it all, and instead of being obedient, had become exceedingly corrupt.
3. And now, &c. This is an appeal I which God makes to the Jews themj selves, in regard to the justice and pro- I priety of what he was about to do. A I similar appeal he makes in Micah vi.3: 1 " O my people, what have I done untc
Jerusalem, and men of Judah, Judge, I pray you, betwixt me and my vineyard.
thee? And wherein have I wearied thee? Testify against me." He intended to punish them (ver. 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 was 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 improbable 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 I, &c. As a man who had done what is described in ver. 2, would have 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 Bent them prophets and teachers; had defended them; had come forth in judgment and mercy, and he now appeals io them to say what could have been done more. This important verse implies that God had done all that he could have done; that is, all that he could consistently do, or all that justice and goodness required him to do, to secure the welfare of his people. It jiannpt, of course, be meant that He had no physical ability to do any thing 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 gjiven a law more holy; or that he vould append to it more solemn sancfiTons than the threatening of eternal death i or that he could have offered
4 What CO uld have been done more to my vineyard that I have not done in it? Wherefore, w hen
higher hopes than the prospect of eternal life; or that he could have given a more exalted Redeemer. It has oeen maintained (see the Princeton Bib. Repertory, April 1841) that the reference here is to the future, and thai the question means, * what remains now to be done to my vineyard as an expression of displeasure V 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 evident from the following considerations. (1.) He Mad 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 pluntmg in it the choicest vines, and building a winepress in it. AVithout impropriety it might be said of a man that, whatever wealth he had, or whatever power he had to do other things, he could dc nothing more to perfect a vineyard. (2.) It is the meaning which is most naturally suggested by the original. Literally, the Hebrew is, * JVliat to do more?'—^yj rnb^b-Jl^. Coverdale renders this, as it is in our translation, " What more could have been done for it?" Luther, " What should one dc more to my vineyard, that I have no: done for it?" — Was sollte man doch mehr thun an meinem Weinberge, daa ich nicht gethan habe an ihm? Vulg., Quid est quod debui ultra facere. — * What is there which I ought to do more V Sept., Ti -noifiaui en — * What shall I do yet V implying that he had done all that he could for it. The Chaldee renders it, * What good thing — KSO n^— shall I say that I will do to my people that I have not done for then^?' — 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 ro^
I looked that it should bring forth grapes, brought it forth wild grapes?
5 And now, go to; I will tell you what I will do to my vineyard: I will take away the ^hedge th.ereof, and it shall be eaten up; and break down the
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 would 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 consistently done for the salvation of man, and the same appeal may now be made to sinners every where; and it may be asked, what God could have done for their salvation more than has been done % Could he have given them a purer law? Could he present higher considerations 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 Lie blood of his ®wn Son ] The conc.usion to which we should come would be in accordmce. with what is said in the prophet.
6 And I will lay it waste: it shall not be pruned nor digged; but there shall come up briers and thorns; I will also command the clouds that they rain no rain upon it.
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 blame.
5. Go to. The Hebrew word here is one that is commonly rendered, " I pray you," and is used to call the attention to what is said. It is the word from which we have derived the adverb now, 5*5. IT I will take away the hedge. A hedge is a fence of thorns, made by suffering 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 thein exposed to be overrun and trodden down by their enemies, as a vineyard would be by wild beasts if it were not protected. IT The wall,&.c. Vineyards, it seems, had a double inclosure. Gesenius. Such a double protection might be necessary, as some animals might scale a wall 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 would be left defenceless.
6. I will lay it waste, &c. The description here is continued from ver. 5 The image is carried out, and meana that the Jews should be left utterly without protection. IT I will also command the clouds, &-c. It is evident here, that the parable or figure is partially dropped. A husbandman could
7 X''or the vineyard of the IjORI* of hosts is the house of Israel, and the men of Judah *his pleasant plant; and he looked ibr judgment, but behold 'oppres-
The meaning is, that he would withhold his divine influences, and would abandon them to desolation. The sense of the whole verse is plain. God would leave the Jews without protection; he would remove the guards, the helps, the influences, with which he had favoured them, and leave them to their own course — as a vineyard that was unpruned, uncultivated, unwatered. The Chaldee has well expressed the iise of the passage: "I will take i. v;iy 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. 3.
7. For the vineyard, &c. This is the application of the parable. God had treated the Jews as a husbandman does a vineyard. This was his 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. IT His pleasant plant. The plant in which he delighted. As the husbandman had been at the pains to plant the sorek (ver. 2), so had God selected the ancient stocV of the Jews as his own, and made the race the object of his chief attention. V And he looked for judgment. For justice, or righteousness. ^ But behold oppression. The word rendered oppression means properly shedding of hlood. In the original here, there is a remarkable paranomasia, or play upon »ords, which is not uncommon in the sion; for righteousness, bui Da hold a cry.
8 Wo unto them that join ^house to house, that lay field to field, till there he no place, thai
Hebrew Scriptures, and which waa deemed a great beauty in composition. He looked for judgment, I23li^ mishput, and lo! shedding of blood, HDTiJlS mispahh j For rishteousness, iHpTlS tiedhaka.
It is impossible, of course, to retain this in a translation. IT A cry. A clamour tumult, disorder; the clamour which attends anarchy, and covetousncss and dissipation, vs. 8, 11, 12, rather than the soberness and steadiness oi justice.
8. Wo unto them, &c. 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 denunciation of this sin is recorded in Micah ii. 2. Neh. v. 1-8. This, together with what follows, was contrary to the law 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 avarice, he ordained the jubilee, occurring once in fifty years, by v/hich every man and every family should be restored to their former possession. Lev. xxv. Perhaps there could have been no law so well framed to prevent the existence and avoid the evils of covetousncss. Yet in defiance of the obvious requirements and spirit of that law, the people in the time of Isaiah had become generally covetous. IT That lay field to field. That purchase one farm after another. The words" that lay," mean to cause to approach; that is, they join on one farm after another. IT Till then be no place. Till they reach the outef limit of the land; till they possess ail.
^they may be placed alone in the midst of the earth!
9 In mine ears, said the Lord of hosts, Of* a truth many houses Bhal be desolate, even great and air, without inhabitant.
V That they may he placed alone- That they may displace ail 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 v/as there a more correct description of avarice. It is satisfied with no present possessions, and would be satisfied only if all the earth were m its possession. Nor would the covetous man be satisfied then. He would sit down and weep that there was nothing more which he could desire. How different this from that contentment v/hich 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. c. 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," &,c. IF Many houses shall be desolate. Referring to the calamities that should come upon the nation for its crimes.
10. Yea, ten acres. Li 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
10 Yea, 'ten acres of viney /trd shall yield one bath, and the seed of an homer shall yield an ephah.
11 Wo unto them that rise up early in the morning, that they may follow strong drink; tha*
this. At present, this formerly fertile country is among the most unproductive on the face of the earth. IT Ten acres. Ah 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 bath. One bath of wine. The bath 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 about eight bushels. IT 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. Wo unto them. The prophet, having denounced avarice, proceeds now to another vice — that of intemperance, or dissipation. IT That rise up early, &c. 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 tlen, 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. IT That they may follow strong drink — *30 shekhdr, or sichar. This word is de^ rived from a verb signifying tr drink.
continue until inflame them!
12 And ''the harp, and the Hoi, the tabret, and pipe, and
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, &c., prepared by fermentation. The word sometimes means the same as wine (Num. 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. Num. vi. 3. Judges xiii. 4, 7. Sometimes it may be used for spiced wine — a mixture of wine with spices that would also speedily produce intoxication. The Chaldee renders the word P"^?!^ *^'?*!! * old fer- I mented liquor;' denoting the mode in which strong drink was usually pre- i pared. It may be remarked here, that ' whatever may be the form in which; intoxicating drink is prepared, it is; substantially the same in all nations, j 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 v.'ine, or the cider. Consequently, the same Bubstance produces intoxication when wine is drank which does when brandy is drank; the same in cider or other fermented liquor as in ardent spirits. IT That continue 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 wine, when they have the means of indulgence, prevails everywhere. D'Arvieux Bays, that while 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 i of wine. He forthwith sent to the I »eighbouring emirs, inviting them to i wine, are in their feasts: bu they •regard not the work of tha Lord, neither consider the ope. ration of his hands.
come and drink it. They gladly came, and continued drinking for two dayi 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, when, with other persons, he was obliged to sit all the day, and late at night, drinking wine with the shah; but at last, " the king growing sleepy» gave us leave to depart, which wc did very willingly, having had hard labou! for seventeen hours together." IT In flame them. Excite them; or stimulate them. We have the same phrase — denoting the burning tendency of strong drink. The American Indiana appropriately call it fire-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 forgetfulncss 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. IT The harp. "^ISS kinvor. This is a wellknown stringed instrument employed commonly in sacred music. It is often mentioned as having been used to express the pious feelings of David. Ps. xxxii. 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 wai played by the hand. 1 Sam. xvi. 23, xviii. 9. The root of the word "iISS kinnor is unknown. The word kinnor 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 i{ seems to have been known before the flood,?ind of course the knowledge of
(t would be extended far. It ia an oriental name and instrument, and from this word the Greeks derived their word Kivvpa. The LXX render it Kiddpa and Kivvpa. Once they substitute for it opyitfov (Ps. exxxvi. 2), and 6ve times ipaXTfipiov. Gen. iv. SO. Fs. slviii. 4, Ixxx. 2, cxlix. 3. Ezek. xxvi. 13. The harp — kinnor — 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 which he assures the fleeing Jacob that It had been his wish to accompany him with all the testimonials 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 away the melancholy of Saul (1 Sam. xvi. 16-22), and is the instrument usually employed to celebrate the praises of God. Ps. 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 Jehoshaphat, after a victory which had been gained over the Moabites, they returned in triumph to Jerusalem accompanied with playing on the kinnor. 2 Chron. xx. 27, 28. The harp was generally used on occasions 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 figure of the kinnor that can be relied on as genuine. We can only Bay 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. 1 0. 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 berosh, or fir, a-id Solomon out of the almug.
Pfeiffcr 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 representation 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 discussion of the subject, see Pfeiffer on the music of the ancient- Hebrews, Bib. Repository, vol. vi. pp. 366-373. Montfaucon has furnished a drawing of what was supposed to be the ancient kinnor, which is represented in the annexed cut. But, after all, the usual form is not quite certain.
Bruce found a sculpture of ^ '«•>/ resembling that usually put vw* Jnhands of David, or nearly in xtf- A;rm of a triangle, and under circuinaiancei which led him to suppose that it was aa old as the times of Sesostris. IT Arid the viol. ^25 nehkel From this word is derived the Greek word va^Xiov and the Latin nab Hum, and nabla. But it is not very easy to form a correct idea of this instrument. The derivation would lead us to suppose that it was something in the shape of a bottle, and it is probable 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 ^T^S herosh or fir, afterwards it was made of the almug tree, and occasionally it seems to have been made of metal. 2 Sam. vi. 5. 1 Chron. xiii. 8. The 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 which the strings were drawn. According to Ovid this instrument was played on with both hands.
Quaravis mutus erat, voci favisse putatur Piscis, Aronine fabula nota lyrae. Disce etiam duplice genialia palma Verrere:
According to Jerome, Isodorus, 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 ra jnuraents. The belly of th« instrumen: is a wooden bowl, having a small hole in the under part, and ia covered over with a stretched skin which is higher in the middle than at the sides. Two posts, which are fast* ened together at the top by a cross piece, pass obliquely through this skin. Five strings pass over this skin, having a bridge for their support on the cross piece. The instrument has no pins oi 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 certainty be determined when this instrument was invented, or when it came into use among the Hebrews. It is first mentioned in the time of Saul (1 Sam. X. 5), and from this time onward it is frequently mentioned in the Old Testament. It was used particularly in the public worship of God. 2 Sam. vi. 5. 1 Kings x. 12. 2 Chron. XX. 28, xxix. 25. 1 Chron. xv. 16, xvi. 5. It was usually accompanied with other instruments, and was also used in festivals and entertainments. See Biblical Repository, vol. xvi. pp.?57- 365. The usual form of representing it is shown in the annexed cuts, and ia the form in which the lyre appears on ancient monuments, in connexion with the statues of Apollo.
The annexed cut is a representation of a lyre from a Jewisli shekel of the time of S'mon Macrabeus, and rnay have been, not improbably, a fcrm '■ frequent use among the Jews.
Niebuhr has furnished us with an instrument from the East which is supposed to have a very near resemblance to that which is referred to by Isaiah. This instrument is represented in •*«• following cut.
IT The tablet. t]in toph. This was one of the instruments which were struck with 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 Hebrews. The LXX and other Greek translators render it by TVjXTravov. This word, as well as the Latin tympanum, is manifestly derived from the Hebrew. The Arabic word duf applied to the same instrument is also derived from the same Hebrew word. It was an instrument of wood, hollowed out, and covered over with leather and struck with the hands — a species of drum. This form of the 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 eong of victory with this instrument. Ex. 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' (Ps. Ixviii. 26) — in our translation, " damsels playing with timbrels." In our translation it is rendered tahret, — Isa. v. 12. 1 Sam. X. 5. Gen. xxxi. 26. Isa. xxiv. 8, xxxi. 22.
1 Sam. xviil. 6. Ezek. xxviii. 13. Jer, xxxi. 4. Job xvii. 6; tahring,'Nah.n.7; and timbrel, Ps. Ixxxi. 2. Ex. xv. 20. Job xxi. 12. Ps. cxlix. 3, cl. 4. Judges xi. 34. Ps. 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 tamborine. 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 descripti(m 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 instrument 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 fol* lowing figures are representations of it.
Tambourines op Eastern origin.
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 Jerusalem, because this instrument was used there to drown the cries of children when sacrificed to Moloch. IT And pipe. "^^^"^ hhdlil. — This word is derived either from ^?1^ hhdldl, to bore through, and thence conveys the idea of a flute bore d through, and furnished with holes (Gesenius); or from i'^H hhdldl, to leap or dance; and thence it conveys the idea of an instrument that was played on at the dance. Pfeiffer. The Greek translators have always rendered it by avXoq. There are in all but four places where it occurs in the Old Testament — 1 Kings i. 40. Isa. v. 12, XXX. 29. Jer. xlviii. 36, — and it is uniformly rendered pipe or pipes by our translators. The origin of the pipe is unknown. It v/as possessed by most ancient nations, though it dif« fered much in form. It was made sometimes of wood, at others of reed, at others of the bones of animals, horns, &c. The box-wood has been the common material out of which ii was made. It was sometimes "ased for plaintive music (comp. Matt. ix. 23); but it was also employed in connexion with other instruments while journeying up to Jerusalem to attend the great feasts there. See Note on Isa. xxx. 29. Though employed on plaintive occasions, yot it was also employed in times of joy ani pleasure. Hence in the times of Judas Maccabeus, the Jews complained " that all joy had vanished from Jacob, and that the flute and cithera were silent." 1 Mac. iii. 45. See Bibl. Repos. vol. vi. 387-392. Tha following graceful figures will show the manner of playing the flute or pipe among the Greeks.
It was also a common art to play the double flute or pipe in the East, in the manner represented in the cut on next page. In the use of these instruments, in itself, there could be no impropriety.
That which the prophet rebuked waj\ 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
13 Therefore my people are gone into captivity, because ^iJiey have no knowledge; and their
^honourable men are famished, and their multitude dried up with thirst.
3 glory are men qf famine.
the occasion of forgetting God. Forgetfulness of God, in connexion with music and dancing, is beautifully described by Job:
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 down to the grave.
For we desire not the knowledpe of thy ways.
What is the Almighty, that we should serve him? And what profit should we have if we pray unto
IT In their feasts. " The Nabathaeans of Arabia Petraea always introduced music at their entertainments (Strabo, xvi.), and the custom seems to have been very general among the ancients. They are mentioned as having been essential among the Greeks, from the earliest times; and are pronounced by Homer to be requisite at a feast:
Aristoxenus, quoted by Plutarch, Do Musica, says that the music was designed to counteract the effects of inebriety; for as wine discomposes 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. IT But they regard not, (fee. The reproof is especially, that they forget him in their entertainments. They employ m.usio to inflame their passions; and amid their songs and wine, their hearts are drawn away from God. That this ia the tendency of such feasts all must know. God is commonly forgotten in such places; and even the sweetest music is made the occasion for stealing the affections from Him, and of inflaming the passions, instead of being employed to soften the feelings of the soul, and raise the heart to God. IF 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 people are gone. This is evidently used with reference to the 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 eveiil actually occurring. IT Into captivity. Referring doubtless to the captivity at Babylon. II Because they have luc
M Therefore hell hath enarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
]5 And the mean man shall be brought down, and the mighty
knowledge. Because they do not choose to retain the knowledge of God. IT 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 leasts. "T And their multitude. The mass, or body of the nation; the common people. IT Dried vp 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 obtained 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, ^iSi'^ sheol, has not the same meaning that we now attach to that word. Its usual signification among the Hebrews was the lower world, the region of departed spirits. It corresponded to the Greek uf5>7?, hades, or place of the dead. This word occurs eleven times in the New Testament (Matt. xi. 23, xvi. 18. Luke X. 15, xvi. 23. Acts ii. 27, 31. 1 Cor. XV. 55. Rev. 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 in this place, and usually, translate the word sheol by aSn?, hades. It was represented by the Hebrews as low down, or deep in thr. earth — contras;ed with the height of heaven. Deut xxxii. 22: Jobxi. 8. Vs. cxxxix. 7, 8. It was a place where thick durknrss roigns. Job x. 21, 22: ** The land of darkness and the shadow of death; a land of darkness as dark-
man shall be humbled, and the eyes of the lofty shall be humbled:
16 But the Lord of hosts shall be exalted in judgment, and ''God, that is holy, shall be sanctified in righteousness.
7 the God the holy, or, the holy Goa.
ness itself" It is described as having valleys, or depths, Prov. ix. 18. It ia represented also as having gates, Isa. zxxviii. 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. Num. xv. 30, &c. In this place it means evidently the regions of the dead without the idea of punishment; and the poetic representation 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. Compare Num. xvi 30. IT Without measure. Without any limit. IT And their glory. All that they esteemed their pride and honour shall descend together into the yawning gulf. IT Their multitude. The multitude of people; their vast hosts. IT 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 rejoiceth. All that the nation prided itself on, and all that was a source of joy, should be destroyed.
15, 16, And the mean man — the. mighty man. The expressions here mean that all ranks would be subdued and punished. See Note ch. ii. 9. TJ" The eyes of the lofty, &c. See Note
17 Then shall the lambs feed after ilieir manner, and the waste places of the fat ones shall strangers eat.
cli. ii. 11, 17. ^ Shall he exalttd in judgment. In his justice; he shall so manifest his justice as to be exalted in the view oi" the pi^ople. IT Shall he sanctified. Shall be regarded as holy. lie 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 lamhs feed. This verse is very variously interpreted. Most of the Hebrew commentators have followed the Chaldee interpretation, and have regarded it as designed to console the pious part of the people v/ith 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 frequently 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 would be destroyed, so as to become a vast pasturage where the flocks would roam at pleasure. IF After their manner. Hebrew, " accordmg to their word," i. e. under their own command, or at pleasure. They would go where they pleased without being obstructed by fences. V 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 frst interpretation suggested of the previous verse — that the pious should
18 Wo unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope!
be fed, and that the proud should be desolate, and their property pass into the hands of strangers. By others (Gesenius, &c.), 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 would spontaneously spring up. This sense will suit the connection 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 —rank — luxuriant." The word strafiger denotes foreigners; or those who are not permanent dwellers in the land. 18. Wo unto them, &c. This is a new denunciation. It introduces another form of sin, and threatens its appropriate punishment. IT That draw 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 punishment for sin. The word has that meaning sometimes, bul 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 fi<1^, 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 Childee translates it, " Wo to those wh3 begin to sin by little and little, drawing sin by cords of vanity; these sins grow and increase until they are strong, and are like a cart-rope." The LXX ren •
19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of 'the Holy One of Israel
20 Wo unto them that 'call der it, "Wo to those who draw sin with a long cable;" i. e., one sin is added lo 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 Rabbins, " An evil inclination is at first 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 ft cart-rope. They make a strong effort to commit iniquity,
19, That say, &.c. They add one sin to another for the purpose of defying God, and provoking him to anger. They pretend that he will not punish ein; and hence they plunge deeply into it, and defy him to punish them. IT Let him make speed. Let him come quick to punish. IT And hasten his work. His punishment. IT That we may see it. An expression of defiance. We would like to see him undertake it. ^ The counsel of the Holy One, &.C. 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 hiy. utmost; they do not believe his declarations. It is difficult to coiceive nore dreadful and highhanded iniquity than this,
20. Wo unto them that call evil good, A;c. This is the fourth class of sins denounced. The sin which is reprobated here is that of perverting and confounding things, especially the distinctions of morality and religion. They prefer erroneous and false doctrines to the true; they prefer an evil 10 an upright course of conduct. The Ohaldee renders this, " Wo to those
evil good, and good evil; tha» put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
21 Wo unto them that are wise in their own *eyes, and prudent
v/ho say to the impious who are prospered in this age, you are good, and who 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, IT 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 9 figurative, but more emphatic manner, what was said in the previous member of the verse. IT That put bitter. Bit' ter and bitterness are often used to denote sin. See Note on Acts viii. 23, also Rom.iii. 14. Eph. iv. 31. Heb. xii. 15. 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 consequences, and the other with pleasure.
21. Wo to them that are wise, &-C This is the fifth crime specified. It refers to those who are inflated with a false opinion of their own knowledge, and who are therefore self-confideni and vain. This is expressly forbidden Prov. iii. 7: "Be not wise in thine own eyes." Comp. Prov. xx\i. 12. IT In their own eyes. In their own opinion, or estimation. IF And pru' dent Knowing; self-conceited. This was doubtless one characteristic of the times of Isaiah. It is known to have been strikingly the characteristic of the Jews — particularly the Pharisees — in the time of our Saviour. The evil of this was, (1.) That, it evinced and fostered 'pride. (2.) That it rendered
22 Wo unto ihem that are mighty to drink wine, and men of strength to nningle strong drink:
23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!
24 Therefore as the *fire de-
them unwilling to be instructed, and especially by the prophets. As they supposed that they were already wise enough, they refused to listen to others. This is always the effect of such selfconfidence; and hence the Saviour required his disciples to be meek, and humble, and teachable as children.
22. Wo unto ihem that are mighty, &c. This is the sixth specification of crime. He had already denounced the intemperate in ver. 11. But probably this was a prevailing sin. Perhaps there was no evidence of reform, and it was needful to repeat the admonition in order that men might be brought to regard it. The prophet repeats a similar denunciation in ch. Ivi. 12. IT Mighty. Perhaps those who prided themselves on their ability to drink much without becoming intoxicated — 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. IF To mingle. To mix wine with spices, dates, drugs, &.C, to make it more intoxicating. Prov. ix. 2, 5. They boasted that they were able to drink, without injury, liquor of extraordinary intoxicating qualities. IT Strong drink. Note ver. 1 1. On the subject of the strong drink used in the East, see Harmar's Observations, vol. ii. pp. 140-148. Ed. liond. 1808.
23. Which justify. This refers doubtless to magistrates. They gave ftiyust decisions. ^ For reward. For
voureth the stubble, and the flame consumeth ^the chaff, s9 their root shall be as rottenness, and their blossom shall go up aa dust. Because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel;
bribes. V And take away the righteousness. Ihat '«, they do not decide the caufje ir. favour of those who have just clp.Jn'j, but are determined by a bribe, r^ee No^e ch. i. 23. It is remark^Vie that this is introduced in imme'j.ate connection with their being mighiy to mingle strong drink. One effeo, of intemperance is to make a maik ready to be bribrd. Its effect ia see>, as clearly in courts of justice, and in Oe decisions of such courts, as any whjre. A man that is i'xtemperate, oi th« t indulges in strong ^rink, is not qi ilified to be a judge.
24. Therefore as the Jirf, &,c. The rrmainder of this chapter is occupied V(ith predicting judgments or punishments upon the people for their sins v/hich had been specified. The Hebrew here is " the tongue of fire." The iigure is beautiful and obvioas It ia derived from the pyramidal, cr tonguelike appearance of flame. The concinnity of the metaphor in the Hebrew is kept up. The word devourcth is in the Hebrew eateth. * As the tongue of fire eats up,' &c. The use of the word tongue to denote ^amc is common in the Scriptures. See Note on Acts ii. 3 ^ And the flame consumeth the chaff. The word rendered chaff here means rather hay, or dried grass. The word rendered " consumeth," denote! properly to make to fall, and refers tc the appearance when a fire passei through a field of grain or grass, consuming the stalks near the ground, sc that the upper portion falls down o' sinks gently into the flames. T St shall their root be as rottenness. Btt rotten; or decayed— of cc urse furn ih' ing no moisture, or suitable juice* r«i
25 Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did ^"tremble, and their
the support of the plant. The idea is, that all the sources of national prosperity among the Jews would be destroyed. The word root is often used to denote the source of strength or prosperity. Is. xiv. 30. Hos. ix. 16. Job xviii. 16. ^ And their blossom. This word rather means germ, or tender branch. It als6 means the flower. The figure is kept up here. As the root would be destroyed, so would all that was supported by it, and all that was deemed beautiful, or ornamental. IT As dust. The Hebrew denotes Jine dust, such as is easily blown about. The root would be rotten; and the flower, wanting 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. IT They have cast away. They have refused to obey it. This was 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. Num. xi. 33. 2 Kings xxiii. 26. Deut. xi. 17. Ps. Ivi. 40. Job xix. 11. Pa. ii. 12. The cause of his anger was the crimes which are specified in this chapter. IT 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. IT And hath smitten them. Punished them. To what this refers particularly is not clear. Gesenius supposes that the expressions which follow are descriptive of pestilence. Lowth and Rosenmttller suppose that they refer to the earthquakes which occurred In the days of Uzziah and in the time carcasses were torn' in the midst of the streets. For all » this his anger is not turned away, bui his hand is stretched out still. 2Q And he will lift up an en- of the prophets. Amos i. 1. Zech. xiv. 5. The words perhaps will bear either construction. IT 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. Ps. cxliv. 5. Job ix. 6, xxvi. 11. Ps. cxiv. 7. Jer. iv. 24. Hab. iii. 10. Ps. 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 aa alarmed, and trembling. Whether it refers here to the earthquake, or to some other mode of punishment, 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 denounce future judgments. This was but the beginning of woes. IF And their carcasses were torn. The margin here is the more correct translation. The passage means that their dead bodies were strewed, unburied, like filth through the streets. This expression would more naturally denote a pestilence But it may be descriptive of an earthquake, or of any calamity. IT 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 v/ould 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^ &c. The idea here is, that the nationi of the earth are under his control, and that he can call whom he pleases to execute his purposes. This power over the nations he often claims. Comp. It. xliv. 28 xiv. 1-7 X 5-7, ix. 11, viii.
sign to the nations from far, and will hiss unto them from the end of the earth; and, behold, they shall come with speed swiftly.
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. IT And will hiss unto them. This means that he would collect them together to accomplish his purposes. The expression 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. 120) says: Gaudent plausu, atque tinnitu aeris, eoque convocantur. " They rejoice in a sound, and in the tinkling of brass, and are thus called together."..Elian, Lib. v. ch. 13, says, ihat tvhen they are disposed to fly av\'ay, their keepers make a musical and Imranonious sound, and that they are limt* brought back as by a Siren, and reiiiored to their hives. So Virgil says, when speaking of bees,
Tinnitusque c«,et MJatris quate cymbala circum.
•' On brazen vpsieip beat a tinkling sound,.And aha'iP the c nbals of the goddess round; Then aM \i\.i)i?siAy retreat, and fill
. Tilts warm resoauding hollow of their cell."
/amque erat ad Rhodopen Pangaeaque flumina
ventuu), iteriferae comitum cam crepuere manus. tcce! novae coeunt volucres tinnitibua acfae iluosque movent sonitus aera sequuntur apes. Fastor, Lib. iii. 799.
27 Nor. e*' shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed,
places, Isa. viii. 18. Zech. x. 8. The simple meaning is, that God, at hi§ pleasure, would collect the nations around Judea like bees, i. e. in great numbers. IT The end of the earth. That is, the remotest parts of th« world. The most eastern nation* 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 was in accordance with the prediction in Deut. xxviii. 49.
27. None shall he weary. In thia verse and the following, the prophet describes the condition of the army that would be summoned to the destruction of Jlidea. It would be composed of bold, vigorous, courageous men; they would be unwearied by long and painful journies; they would be fierce and violent; they would come fully prepared for conquest. None would be weary, i. e. fatigued with long marches, or with hard service. Deut. xxv. 18. 2 Sam. xvi. 14. IT Nor stumble. They shall be chosen, select men — not those who are defective, or who shall easily fall by any impediments in the way ol their march. IT None shall slumber. They shall be unwearied, and indefatigable, pursuing their purpose with ever watchful vigilance — so much as not to be oflT their guard. They cannot be taken by surprise. V Neither shiMl the girdle of their loins be loosed. The ancients wore a loose, large, flowmg robe, or upper garment. When they 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 no} unloose their girdle; they will not un* fit themselves for vigorous action, an4
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:
29 Their roaring shall he like
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. xxii. 15. It means that they should be fully, and at all times, prepared for action. IT Nor the latchet of their shoes be broken. They will be constantly prepared for marches. The shoes, sandals, or soles were attached to the feet not by upper leather, bur were girded on by thongs or strings. See Notes on Matt. iii. 2.
28. Whose arrows are sharp. Bows and arrows were the common instruments of fighting at a distance. ArroY/s were, of course, made sharp, and usually pointed with iron for the purpose of penetrating the shields or coats of mail which were used to guard against them. 'S And all their bows bent. All ready for battle. ^ Their horses' hoofs shall be counted like fiint. It is supposed that the ancients did not usually shoe their horses. Hence a hard, solid hoof would 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 Hieroz. Part i. Lib. ii. chs. viii. ix; IT And their wheels like a whirlwind. That is, the wheels of their chariots shall be swift as the wind, and they shall raise a cloud of dust like a whirlwind. This comparison was very common, as it is now. See Bochart. See also a magnificent description of a war-horse in Job xxxix. 19-25.
2y. Their roaring, &c. Their battle cry, or their shout as they enter into an engagement. Such a shout or cry was common a*, the commencement of 1 battle. War was very nmch a per-
a lion, 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 shall ihey roar asrainst them like the roar ing of the sea; and if one look
sonal conflict; and they expected to accomplish much by making it aa 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, ana 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. Ex. xxxii. 18. Josh. vi. 10, 16, 20. Jer. 1. 15. 1 Sam. xvii. 20,52. 2 Chron. xiii, 15. Job xxxix. 25. IT Like a lion. This comparison ig common in the Bible. Jer. li. 33. Hos. xi. 10. Amos iii. 4. Comp. Num. xxiii. 24. IT Like young lions. This variation of the expression from the lion to the young lion is very common. It is the H^ebrew 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 >.ould 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 indicates the great number that would come; that of the roaring of the lion denotes their fierce ness and terror. IT And if one look unto the land. This expression hoi given some perplexity because it is supposed not to be full or complete. The whole image, it has been supposed (see Lowth), would be that of looking vpward to the heaven for help, and then to the land, or earth. Comp. ch. viii
unto the land, behold darkness and ^sorrow, 'and the light is
22, 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 that side there was no safety. The waves were rolling, and every thing was fitted to produce alarm. It was natural to speak of the other direction as the landf or the shore; and to say that the people would look there for safety. But, says he, there would be no safety there. All would be darkness. IT Darkness and sorrow. This is an image of distress md calamity. There should be no Ight; no consolation, no sattty. Comp.
darkened in the heavens thereof
6 or, distress. 7 er, token it is light, it aha9 be dark in the destructions thereqf.
ch. lix. 9. Amosv. 18, 20. Lam. iii. 2. ^ And the light is darkened, &c. Thai which gave light is iurned to darkness. IT 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 ^ -*erly desolate.
T J« jhapter contains a very sublime description of the manifestation of Jehovah to Isaiah, and of 4 e jemn commission to him to declare his purixjses to the Jewi>. It has been supposed by many to h€ A solemn inauguration to the prophetic office, and to have been the first of his prophecies. But ishi? supposition is not to be considered as just. It is evident (Isaiah i. 1), that he prophesied before the death of Uzziah, and there is reason to suppose that the order of time is observed in the previous chapters. See Introduction, § 2. The most probable supposition of the occasion of this prophecy ia Ihis, that the people were extremely guilty; that they were strongly indisposed to listen to the mesvage of the prophet, ami that he was therefore favoured with this extraordinary commission in order lo give his message more success and higher authority in the minds of the peoide. It is a new commission to make his message as impressive as possible— as if it came direct from the lips of the Almighty. The Jews say, that for this pretension that he had seen Jehovah, he was sawn asunder by Manasseh. And to this fact Paul has been supposed to refer in Heb. xi. 37, where he says of tJiose who had been eminent in faith, " they wore sawn asunder." See the Introduction, § 2.
This vision is expressed in the language appropriate to Eastern moriarchs God is represented as Pitting on a throne, and attended by ministers here called Seraphim. His throne is elevated, and the po-!ture of sitting denotes dignity and majesty. The language of the description is taken from the temple. The image is that of God sitting in the most holy place. Surrounding him are seen the Seraphim, and the cloud filling the temple. Isaiah is represented as without tfie temple, near the Bltar. The grest sltar of sacrifice stood directly in front of the temple, so that if the doors of the temple had been ooervswul the veil separating the holy from the most holy place had been wjthdra'.vn, he would have nao a distinct view of the mercy-seat. That veil between is supposed to be withdrawn, and he is pvrn:>iL:ed directly to contemplate the sacred and solemn manifeilation made in the immediate dwelling place of God. The cha,Jter comprises, properly, three parts.
I The vision, vs. 1—4. Jehovah is seen upon a throne clad in the manner ofan ancient monarch, with a robe and a train which filled the whole temple. He sits as a king, and is adorned in the rolic.-; s>f royalty, ver. 1. He is *;ncompassed with ministering spirits— with the Seraphim, in the manner of a magnificent king, ver. 2. They are seen by the prophet to be.<olemnly engaged in his 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 tlie whole sacreil edifice trembled at the presence of God, and at the voice of those who were engaged in his praise; and the whole tempi* was fill(>d with the symbol of the divine presence and majesty, ver. 4
II 'I'he ejfe M on the prophet, vs. 5—7. He was overcame with a sense of his nn worthiness, and fell that he cou d not live. He had seen Jehovah, and he felt that he was a ririned man, ver. 5. Yet >ne of the S^ra ihim <lew to the alta.', and bore thence a live coal and touched his I'ps, and asRurod &im that hii «in was taken away, and that he was pardoned, vs. 6—7.
III. The comtniidon of the prophet, vs. 8—13. God inquires who will go for him to the people^ ftndl>ear his tne.ssage. and the prophet expresses his readiness to dc.jt, vcr. 8. The nature of the mts- §ace i.s stated, vs. 9, 10. The duration,— the state of things which he predicted would follow frono this is asked, and the answer is returned, vs. 11-13. It was to be until utt^r desolation should spread over the land, and the mass of the nation was cutoff, and all were destroyed except the small portion vhich it was necessary to preserve in order to prevent the nation from becoming wholly extinct.
1 In the year' that king Uzziah died, I saw "the Lord sitting
I. 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 Uzziak had occurred at the time when 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 Jewish commentators so understand it. 2 Chron. xxvi. 19, 20. The Rabbins say that the meaning is, that he then became civilly dead by ceasing to exercise his functions as a king, and that he was cut off as a leprous man from all connection with the people, and from all authority. See Introduction, § 3. This is doubtless true; but still the more natural signification is,.hat this occurred in the year in which he actually died. IT 1 saw. That is, he saw in a vision. See the Introduction, § 7, (4.) A similar vision is described by Micaiah 1 Kings xxii. 19. See also Amos vii. 1, viii. 1, ix. 1. Dan. vii. 13, &c. IT The Lord. In the original here the word is not Jehovah, but ''S'^^ ddonai. See Notes on ch. i. 24. Here it is applied to Jehovah. See also Ps. cxiv. 7, where it is also so applied; and see Isa. viii. 7, and Job xxviii. 28, where Jehovah calls himself Adonai. The word does not itself denote essential divinity; but it is often applied to God. In some MSS., however, of Kennicott and De Rossi the word Jehovah is found. We may make two remarks here. (1.) That Isaiah evidently meant to say that it «.'as JjiHOVAH who appeared to him. He upon a throne, high and lifted up; and 'his train filled the temple.