1 In that (iay the Lord, with his sore, and great, an(i strong sword, shall punish leviathan^ the • piercing serpent, even leviathan
1. In that day. In that future time when the Jews would be captive in Babylon, and when they would sigh for deliverance. See Note ch. xxvi. 1. This verse might have been connected with the previous chapter, as it refers to the same event, and then this chapter would have more appropriately commenced with the poem or song which begins in ver. 2, U With his
Hard. Septuagint, Ttw The Hebrew means a Bword that is hard, or well-tempered and trusty. *[ And grent, and.strong sword. The sword is an emblem of war, and is often used among the Piebrews to denote war See Lev. xxvi. 25. Gen. x.xvii 40. It is also an emblem of justice or punishnient, as punishment then, as it is now hi the Turkish donnnions, was often inflicted by the sword. Deut. iii 41, 42. Ps. vii. 12. Heb. xi. 37. Here, if it refers to the overthrow of Babylon and its tyrannical king, it means that God would punish them by the armies of the Medes, employed as his sword or in- Btrument. Thus in Ps. xvii. 13, David prays, " Deliver my soul from the wicked, which is thy sword." Comp. Notes Isa. x. 5, ti. "51 Leviathan,
K't^^- The LXX render this, top 6paK(jvTa, the dragon. The word leviathan is probably derived from t^)h in Arabic to weave, to twist {Ge.senius); and literally means the twisted animal. The word occurs in sLx places la the Old Testament, and is translated
that crooked serpent; and he s'jall slay the dragon that is in the sea.
in Job iii. 8, " their mourning," Marg. leviathan; in Job xli. 1, leviathan— in which chapter is an extended description of the animal; in Ps. Ixxiv. 14, it is rendered leviathan, and sterna to be applied to Pharaoh; and in Ps. civ. 26, and in the passage before us, where it is twice also rendered leviathan. Bochart (Hieroz. P. ii. B. v. c. 16-18) has gone into an extended argument to show that by the leviathan the crocodile is intended; and his argument is in my view conclusive. On this subject, Bochart; Dr. Good on Job xli.; and Robinson's Calmet, may be consulted. The crocodile is a natural inhabitant of the Nile and of other Asiatic and African rivers; is of enormous voracity and strength as well as of fiectness in swimraing; attacks mankind and all animals with prodigious impetuosity; and is furnished with a coat of mail so scaly and callous that it will resist the force of a musket ball in every part except under the belly. It is, therefore, an appropriate image by which to represent a fierce and cruel tyrant. The sacred writers were accustomed to describe kings and tyrants by an allusion to strong and fierce animals. Thus in Ezek. xxix 3-5, the dragon, or the crocodile of the Nile, represents Pharaoh; in Ezek. xxii. 2, Pharaoh ia compare(i to a young lion, and to a whale in the seas; in Ps. Ixxiv. 13, 14, Pharaoh is compared to the dragon, and to the leviathan. In Dan. vii. tha four monarchs that should arise are likened to four great beasts. In Re* xii. Romb, the new Babylon, is comoarcd to a great red dragon. In the place before us, I suppose that the reference is to Babylon; or to the king and tyrant that ruled there, and that had oppressed the people of God. But among commentators there has been the greatest variety of explanation. As a specimen of the various senses which commentators often assign to passages of Scripture, we may notice the following views v/hich have been taken of this passage. The Chaldee Paraphrast regards the leviathans, which are twice mentioned, as referring, the first one to some king like Pharaoh, and the second to a king like Sennacherib. Rabbi Moses Haccohen supposes that the word denotes the most select or valiant of the rulers, princes, and commanders that were in the army of the enemy of people of God. Jarchi supposes that by the first-mentioned leviathan is meant Egypt, by the second Assyria, and by the dragon which is in the sea, he thinks Tyre is intended. Aben Ezra supposes that by the dragon in the sea, Egypt is denoted. Kimchi supposes that this will be fiilfilled only in the times of the Messiah, and that the sea-monsters here* mentioned are Gog and Magog — and that these denote the armies of the Greeks, the Saracens, and the inhabitants of India. Abarbenel supposes that the Saracens, the Roman empire, and the other kingdoms of Gentiles, are intended by these sea-monsters. Jerome, Sanctius, and some others suppose that Satan is denoted by the leviathan. Brentius supposes that this was fulfilled in the day of Pentecost when Satan was overcome by the preaching of the gospel. Other Christian interpreters have supposed, that by the leviathan first mentioned Mahomet is intended; by the second, heretics; and by the dragon in the sea, Pagan India. Luther understood it of Assyria and Egypt; Calvin supposes that the de- Bcription properly applies to the king of Egypt, but that under this image other enemies of the church are embraced, and does not doubt that allegoric ly Satan and his kingdom are intende d. The mcie simple interpretation, however, is that which refers it to Babylon. This suits the connection; accords with the previous chapters; agrees with all that occurs in this chapter, and with the image which is here used. The crocodile, the dragcn, the sea-monster — extended, vast, unwieldy, voracious, and odious to the view — would be a most expressive image to denote the abhorrence with which the Jews would regard Babyloii and its king. 11 The piercing serpent. The term serpent, ^^3, may be given to a dragon, or an extended sea-monster. Comp. Job xxvi. 13. The terai piercing is, in the margin, " or'ci-ossing like a bar." The LXX render it, flying serpent — H^piv (pevyopra. The Heb. ni"*3 > rendered piercing, is derived from nns to flee; and then to stretch across, or pass through as a bar through boards. Exod. xxxvi. 33. Hence this word may mean fleeing; extended; a cross-bar for fastening gates; or the cross-piece for binding together the boards for the tabernacle of the congregation. Ex. x.xvi. 26, xxxvi. 31. Lowth renders it " the rigid serpent;" probably with reference to the hard scales of the crocodile. The word extended, huge, vast, will probably best suit the connection. In Job xxvi. 13, it is rendered, " the crooked serpent;" referring to the constellation in the heavens by the name of the Serpent. See Notes on that place. The idea of piercing is not in the Hebrew word, nor is it ever used in that sense. IT That crooked serpent. This is correctly rendered; and refera to the fact that the monster here referred to throws itself into immense volumes or folds, a description that applies to all serpents of vast size. Virgil has given a similar description of sea-monsterg throwing themselves into vast convolutions;
" Ecce aulem gemini a Tenedo tranquilla per a!tj immensis orbibus anguos." — S^n. Lib ii. 209
2 In that day sing ye unto her, A vineyard^ of red wine.
3 I nhe Lord do keep it; I will water it every moment; lest any hurt it, I will keep it night and day.
not to different kings or enemies of the people of God, but to the same. It is customary in Hebrew poetry to refer to the same subject in diiferent members of the same sentence, or in different parts of the same parallelism. IT The dragon. Referring to the same thing under a different image — to the king of Babylon. On the meaning of the word dragon, see Note ch. xiii. 22. IT In the sea. In the Euphrates; or in the marshes and pools that encompass Babylon. See Notes on ch. xi. 15, and ch. xviii. 2. The sense of the whole verse is, that God would destroy the Babylonish power that was to the Jews such an object of loathsomeness and of terror.
2. Sing ye unto her. That is, sing unto, or respecting the vineyard. The word rendered " sing," ^^Z, signifies properly, answer, respond to; and then, Bing a responsive song, where one portion of the choir responds to another. See Ex. xv. 21. This has been well expressed here by Lowth in his translation:
It is the commencement of a song, or hymn respecting Judea, represented under the image of a vineyard,, and which is probably continued to the close of the chapter. IT A vineyard. See Notes ch. V. 1, &c. The Hebrew phrase rendered * a vineyard of red wine* is the title to the song; or the responeive song respects the " vineyard of red wine." '^ Of red wine. '^^^. hhemer. Lowth proposes to read instead of this,
'"'•P.n hhernedh — pleasantness, beauty, or beloved. He observes that many MSS. have this meaning, and that it is followed by the LXX and the Chaldee. The LXX read it dpn-eXwi' koXXos, beau-
4 Fury is not in me: whe would set the briers and thorns against me in battle? I would ^o through them, I would burn them together.
tiful vineyard. This would well suit the connection, and this slight error in transcribing might have easily oc* curred. But the authority in the MSS. for the change is not conclusive. The word which now occurs in the texl denotes properly wine, from "nan to ferment. The word "l'?!^ also has the signification to be red (Ps. Ixxv. 9, Job xvi. 16); and according to this, cir translators have rendered it " of red wine." Bochart (Geogr. S. P. ii. L. i. c. xxix) renders it * a vineyard fertile in producing wine.' The correct translation would be one that would not seem very congruous in our language, ' a vineyard of wine,' or * a wine-vineyard.'
3. I the Lord do keep it. There is understood here or implied an introduction; as * Jehovah said.' Comp. Ps. cxxi. 35. IT / will water it every moment. That is, constantly, as a vinedresser does his vineyard.
4. Fury is not in me. That is, I am angry with it no more. He had punished his people by removing them to a distant land. But although he had corrected them for their faults, yet he had not laid aside the affection of a Father. IT Who would set. Heb. Who would give me. The LXX render this, * Who would place me to keep the stubble in the field V Great perplexity has been felt in regard to the interpretation of this passage. Lowth translates it:
evidently showing that he was embarrassed with it, and could not make of it consistent sense. The whole sentence must refer either to the people of God, or to his enemies. If to his people, it would be an indication tha^ they were ^like briers and thorns, and that if his fury should rage they wouW
5 Or let him take hold of my ■strength, that he may make peace*' with me; and he shall make peace with me.
be consumed, and hence he calls upon them (ver. 5) to seize upon his btrength, and to be at peace with him. If it refers to his enemies, then it expressess a wish that his eniemies were in his possession; o«r a purpose to go against them, as fire among thorns, and to consume them if they should presume to array themselves against his vineyard. This latter I take to be the true sense of the passage. The phrase * who would set me,' or in Heb, * who will give me,' may be expressed by utinam, indicating strong desire; and may be thus paraphrased: * I retain no anger against my people. I have indeed punished them; but my anger has ceased. I shall now defend them. If they are attacked by foes, I will guard them. When their foes approach, I desire, I earnestly wish, that they may be in my possession, that I may destroy them — as the fire rages through briers and thorns.' It expresses a firm determination to defend his people and to destroy their enemies, unless (ver. 5), which he would prefer, they should repent, and be at peace wdth him. V The briers and thorns. His enemies, and the enemies of his people. Comp. Notes ch. ix. 17, x, 17, Perhaps the phrase is here used to denote enemies, because briers and thorns are so gieat enemies to a vineyard by impeding growth and fertility. IT I would go through them. Or, rather, I would go against them in battle to destroy them, ^ / would burn them up together. As fire devours the thorns and briers; that is, I would completely destroy them.
5. Or let him. The Hebrew word rendered here " or," 15^, means unless; and the sense is, the enemies of the Jewish people shall be completely destroyed as briers are by fire, unless they flee to God for a reftge, IT Take hold of
6 He shah cause the.nn thai come of Jacob to take root:** Is. rael shall blossom and bud, an^ *fill the face of the wcrld with fruit.
my strength. That is, let the enemj take hold of me to become reconciled to me. The figure here is taken probably from the act of fleeing to tal:« hold of the horns of the altar for re-' fuge when one was pursued. Comp. 1 Kings i. 50, ii, 28. IT That he may make peace with me. With me as the guardian of the vineyard, 'f this were done they would be safe. IT And he shall make peace with me. That is, even the enemy of me and of my vineyard may be permitted to make peace with me. Learn (1) that God is willing to be reconciled to his enemies. (2.) That that peace must be obtained by seeking his protection; by submitting to him, and laying hold of his strength, (3.) That if this is not done, his enemies must be inevitably destroyed, (4.) He will defend his people, and no weapon that is formed against them shall prosper.
6, He shall cause them that come of Jacob to take root. This language is derived from the vine, as the shoots or cuttings of the vine take root and flourish. To take root, therefore, is an emblem denoting that the descendants of Jacob, or the people of God, would increase and prosper. IT Shall blossom and bud. An image also taken from the vine, or from fruit trees in general, and meaning that they should greatly flourish in the time succeeding their return from the captivity. IT And fill the face of the world with fruii. On the meaning of the word " face," see Note ch. XXV. 7. The sense is, that the people of God would so increase and flourish that the true religion wo»ild ultimately fill the entire world, l^s same idea of the universal prevalence of the true religion is often advanced by this prophet, and occurs in various parts of the hymns or songs which w« are now considering. See ch. ijiv. G, 7, 8. The figure which is hrir. iU»wi
7 Hath he smitten him,* as he Bmote those that smote him? or is ho slain according to the slaughter of them that are slain by him?
drawn from the vine, denoting prosperity by its increase and its fruit, is beautifully employed in Ps. xcii. 13, 14:
Those that he planted in the house of Jehovah S„a.i flourish in the courts of our God. They shall still bring forth fruit in old age; They shall be rich and green.
7. Ilaih he smitten him, as he smote those that smote him? Has God punished his people in the same manner and to the same extent as he has their enemies? It is implied by this question that he had not. He had indeed pun- I ished them for their sins, but he had j not destroyed them. Their enemies he had utterly destroyed. IT Accord- \ ing to the slaughter of those that are slain by him. Heb. * According to the elaying of his slain.* That is, not as our translation would seem to imply, that their enemies had been slain by them; but that they were * their slain,' inasmuch as they had been slain on their account, or to promote their release and return to their own land. It was not true that their enemies had been slain by them; but it was true that they had been slain on their account, or in order to secure their return to their own country.
8. In measure, &i,c. This verse in our translation is exceedingly obscure, and indeed almost unintelligible. Nor is it much more intelligible in Lowth, or in Noyes; in the Vulgate, or the Septuagint. The various senses which have been given to the verse may be seen at length in Vitringa and RosenmQller. The idea, which I suppose to be the true one, without going into an examination of others which have been proposed, is the following, which is as near as possible a literal translation:
8 In measure, when ''it shooteth forth, thou wilt debate with it: *he stayeth his -trough wind in the day of the east wind.
It is probably derived from "^^"^, a measure; usually denoting a measure. of grain, containing, according to the Rabbins, a third part of an ephah, i. e. about a peck. The word here used is probably a contraction of "^^^ "^^P » literally measure by measure, i. e. moderately, or in moderation. So tha Rabbins generally understand it. The idea is * small measure by small measure,' not a large measure at a time; or in other words moderately, or in moderation. It refers, I suppose, t4 the fact that in inflicting judgment on his people it had not been done with intolerable severity. The calamity had not been so overwhelming as entirely to cut them off, but had been tempered with mercy. IT When it shooteth forth. This expression does not convey an intelligible idea. The Hebrew f^n^tlia — literally " in sending her forth,"
from ^?^ to send, or to put forth — refers, I suppose, to the fact that God had sent her (i. e. his vineyard, his people) forth to Babylon; he had cast them out of their own land into a distant country, but when it was done it was tempered with mercy and kindness. In this expression there is indeed a mingling of a metaphor with a literal statement, since it appears rather incongruous to speak of sending forth a vineyard, but such changes in expressions are not uncommon in the Hebrew poets. IT Thou wilt debate with it. Or, rather, thou hvisi judged it; or hast punished it. The word —''"I means sometimes to debate, contend, or strive; but it means also to take vengeance (1 Sam. xxv. 39), or to punish; to contend with any one so as to overcome or punish him. Here it refers to the fact that God had had a contention with his people, and had punished them by removing ihera l#
9 By this therefore shall the iniquity of Jacob be purged;* and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalk stones that are beaten in sunder,
Babylon. IT He stayeth. MSn. Thia word means in one form to meditate, to think, to speak; in another, to separate, as dross from silver, to remove, to take away. Prov. xxv. 4, 5. Here it means that he had removed, or separated his people from their land as with the sweepings of a tempest. The word " stayeth " does not express the true sense of the passage. It is better expressed in the margin, " when he removeth it." U His rough wind. A tempestuous, boisterous wind, which God sends. Winds are emblematic of judgment, as they sweep away every thing before them. Here the word is emblematic of the calamities which came upon Judea by which the nation was removed to Babylon; and the sense is, that they were removed as in 1 tempest; they were carried away as li' a violent storm had swept over the iand. TI In the day of the east wind. The east wind in the climate of Judea was usually tempestuous and violent. Job xxvii. 21:
^art(;th; tnd, as a storm, hurleth him out of his place,
will scatter them as with an east wind before the enemy.
9. By this. This verse states the whole design of the punishment of the Jews. They were taken away from their temple, their city, and their land; they were removed from the groves and altars of idolatry by which they had been so often led into sin; and the design was to preserve them hence- ■fervv^ard from relapsing into th^ir acrastonied idolatry. IT The iniquity of the groves and ^images shall no' stand up.
10 Yet the defenced city shaf. he desolate, and the habitation forsaken, and left like a wilder-
Jacob. The sin of the Jewish people^ and particularly their tendency to idolatry, which was their easily besetting sin. IT Be purged. Note ch. i. 25. IT And this is all the fruit. And thia is all the object or design of their captivity and removal to Babylon. IT When he maketh all the stones of the altar as chalk stones. That is, Jehovah shall make the stones of the altars reared in honour of idols like chalk stones; or shall throw them down, and scatter them abroad like stones that are easily beaten to pieces. The sense is, that Jehovah, during their captivity m Babyloa, would overthrow the places where they had worshipped idols. IT The groves and images shall not stand up. The groves consecrated to idols, and the images erected therein. See Note ch. xvii. 8.
10. Yet the defenced city. Gesenius supposes that this means Jerusalem. So Calvin and Piscator understand it. Others understand it of Samaria, others of Babylon (as Vitringa, RosenmUller, and Grotius), and others of cities in general, denoting those in Judea, or in other places. To mc it seems plain that Babylon is referred to. The whole description seems to require this; and especially the fact that this song is supposed to be sung after the return from the captivity to celebrate their deliverance. It is natural, therefore, that they should record the fact that the strong and mighty city where they had been so long in captivity was now completely destroyed. For the meaning of the phrase " defenced city," see Note ch. xxv. 2. IT Shall be desolate. See ch. xxv. 2, comp. Notes on ch. xiii. IT The habitation forsaken. The habitation here referred to is Babylon. It means the habitation or dwelling-place where we have so long dwell
ness: there shall the calf feed, and there shall he lie down and consume the branches thereof.
11 When the boughs thereof are withered, the}' shall be broken oft': the women come and set them on fire; for ^it is a people of no understanding: therefore he that made them will not have
as captives. Comp. Prov. iii. 33, xxi. 20, xxiv. 15. IT And left like a wilderness. See the description of Babyion in the Notes on ch. xiii. 20-22. If There shall the calf feed. It shall become a vast desert, and be a place for beasts of the forest to range in. Comp. ch. vii. 23. See Note ch. v. 17. IT And consume the branches thereof. The branches of the trees and shrubs that shall spring up spontaneously in the vast waste where Babylon was.
11. When the boughs thereof are withered. This is a further description of the desolation which would come upon Babylon. The idea is, that Babylon would be forsaken until the trees should grow and decay, and the branches should fall to be collected for burning. That is, the desolation should be entire, undisturbed, and long continued. The idea of the desolation is, therefore, in thiu verse earned forward, and a new circumstance is introduced to make it more graphic and striking. Lov.'th, however, supposes that this refers to the V neyard, and to the fact that the vine-* jrigs are collected in the East from tb'- Icarcity of fuel for burning. But i seems to me that the obvious reference is to Babylon, and that it is an image of the great and prolonged desolation that was coming npon that city. TT They shall be broken of. That is, by their own weight as they decay, or by the hands of those who come to collect them for fuel. IT The women come. Probably it was the office mainly of the women to collect ihe fuel which might be necessary for culinary purposes. In eastern cli-
I lercy on them, and he that formed them will shew them no favour.
in that day, that the Lord shall beat off* from the channel of th^ river unto the stream of Egypt, and "ye shall be gathered one bv one, O ye children of Israel.
mates but little is needed; and that is collected of the twigs of vineyards, of withered stubble, straw, hay, dried roots, &c., wherever they can be found. IT And set them on fire. That is, to burn them for fuel. ^ Of no under' standing. Of no right views of God and his government — wicked, sinful. Prov. vi. 32, xviii 2. Jer. v. 21.
properly to beat off with a stick, as fruit from a tree. Deut. xx. 20. It also means to beat out grain with a stick. Judges vi. 11. Ruth xi. 17. The word which is rendered in the other member of the sentence, " shall be gathered " (^|5?% is applied to the act of collecting fruit after it has been beaten from a tree, or grain after it has been threshed. The use of these words here shows that the image is taken from the act of collecting fruit or grain after harvest; and the expression means that as the husbandman gathers in his fruit, so God would gather in his people. In the figure, it is supposed that the garden or vineyard of Jehovah extends from ihe Euphrates to the Nile; that his people are scattered in all that country; that there shall be agitation or a shaking in all that region as when a farmer beats off his fruit from the tree, or beats out his grain; and that the result would be that all those scattered people would be gathered into their own land. Tha time referred to is, doubtless, after Babylon should be taken; and in explanation of the declaration it is to b«
in that day, that the great trumpet^ shall be blown, and they shall come which were ready to
remembered that the Jews were not only carried to Babylon, but were scattered in large numbers in all the adjacent regions. The promise here is, that from all those regions whither they had been scattered they should be re-collected and restored to their own land. IT From the channel of the river. The river here undoubtedly refers to the river Euphrates. See Note ch. xi. 15. IT Unto the stream of Egypt. The Nile. IT And ye shall be gathered one by one. As the husbandman collects his fruits one by one — collecting them carefully, and not leaving any. This means that God will not merely collect them as a nation, but as individuals. He will see that none is overlooked, and that all shall be brought in safety to their land.
13. T'le great iriinpttshallhehlown. This verse is designed to describe in another mode the same fact as that stated in verse 12, that Jeiiovah would re-collect his scattered people. The figure is derived from the trumpet which was blown to assemble a people for war {Groiius); or from the blowing of the trumpet on occasion of the great feasts and festivals of the Jews. Vitringa. The idea is, that God would summon the scattered people to return to their own land. The way in which this was done, or in which the will of God would be made known to them, is not specified. It is probable, however, that the reference here is to the decree 0-* Cyrus (Ezra i. 1), by which they perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.
were permitted to return to their own country. IT Which were ready io per* i'ih. Who were reduced in numbers, ai:d in power, and who were ready to be annihilated under their accumulated and long-continued trials. IT In the land of Assyria. The ten tribes were carried away into Assyria (2 Kings xvii. 6); and it is probable that many of the other two tribes were also in that land. A portion of the ten tribes would also be re-collected, and would return v/ith the others to the land of their fathers. Assyria also constituted a considerable part of the kingdom of the Chaldeans, and the name As.syria may be given here to that country in general. H And the outcasts. Those v/ho had fled in consternation to Egypt and to other places when these calamities were coming upon the nation. See Jer. xli. 17, 18. xlii. 15-22. ^ Ani shall worship the Lord. Their temple shall be rebuilt; their city shall be restored; and in the place where their fathers worshipped shall they also again adore the living God. — This closes the prophecy which was commenced in ch, xxiv; and the design of the whole is to comfort the Jews with the assurance, that though they were to be made captive in a distant land, yet they would be again restored to the land of their fathers, and again worship God there. It is needless almost to say that this prediction was completely fulfilled by the return of the Jews to their own country under the decree of Cyrus.
This chapter comliKses a new prophecy and relates to a new subject. Gesenius supposes that it tt to be connected with the following to the close of ch. xxxiii, and that they relate to the same nuti-
/«£t, and were delivered at the same time. Munster supposes that the prophecy here commenced c^Atiiiues to the close of ch. xxxv, and that it relates to the Assyrian war in which the ten tribes were
62*ried away captive. lAoederlin supposes that this chapter and the two following were uttered a the Game time and relate to the same subject; Hensler, that the prophecy c-oses at the xxxiii4 i;hapfcr.
It, is not improbable that this chapter and the following were delivered at the same time, and that they relate to the same general subject — the approaching calamities and wars with the Assyrians which would terminate only in the removal of the peoplo to a distant land, and in the destruction oi the entire city and nation. But the prophecy in this chapter has not any necessary connecuon with those which follow, and it may be regarded as separate.
When it was uttered is not certainly known. It is clear, Jiowever, that it was before the carrying away of the ten tribes, or while the kingdom of Ephraimor Samaria was still standing. Yet it would seem that it was when that kingdom was e.xceedingly corrupt, and was hastening to a fall, vs. 1 — 4. Perhaps it was in the time of Ahaz, or in the beginning of the reign of Hezekiah when Samaria or Ephraim had entered into a league with Rezin king of Damascus, and may therefore synchronize with chs. vii. viii. Whenever it was uttered, it is certait) that its purpose was to predict the overihrow of Ephraim or Samaria, and the fact that when that kingdom should be overthrown the kingaoni of Judah would still survive.
Tlie prophecy consists of two parts. 1. The overthrow of Samaria or fiphraim, vs. t — 4. 2. The f^ici that JEHOVAH would preserve and defend a portion of his people— thore who comprised the k.ngdoni of Judah, vs* 5 — 29. The following brief view will present an analysis of the prophecy.
I. Ephraim or bamaria, for its sins, particularly for intemperance, would be averthroton,
II. God would preserve the residue of his people, yet they aho deserved rebuke and would be also
(1.) He would preserve them (vs. 5, 6) and be their glory and stren«rth.
(3.) They also disregarded the messengers of God, and treated their messages with contempt and scorn, as being vain repetitions and a mere stammering, vs. 9—13.
(4.) They regarded themselves as safe, since they were firm and united, and had as it were made a league with death, vs. 14, 15..
(5.) God, in view of their sins, threatens them with deserved punishment, vs. 16—21. Thia would occur in the following manner.
(a.) He would lay in Zion a corner stone, tried and precious, and all that regarded that should be safe, ver. 16.
(b.) Yet heavy judgments would come upon the guilly and the unbelieving. Judgment would be laid to the line, and the storms of divine vengeance would sweep away their false refuges, and their covenant with death should not avail ttiem, vs. 17—21.
(c.) TI.e i)eople are therefore admonished to attend to this, for the destruction was determined upon the whole land, ver. 22.
(d.) The whole account of their punishment is concluded by a reference to the conduct of a husbandman, and an illustration is drawn from the fact that he takes various methods to secure his harvest. He ploughs; he sows; and in various ways he threshes his grain. So in varioaa ways God would deal with his people. He would instruct, admonish, correct, and punish them, in order that he might secure the greatest amount of piety and good fy-u its from them. Chastisement was just as necessary for them as it was for the husbandman in various modea to beat out his grain, vs. 23—29.
1 Wo to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fad-
1. Wo. See Note ch. xviii. 1. The word here is used to denounce impending judgment. *ir To the Crown of pride. This is a Hebrew mode of expression, denoting the proud or haughty crown. There can be no doubt that it refers to the capital of the kingdom of Ephraim; that is, to Samaria. This ci'.y was built by Omri, who purchased " the hill Samaria '* of Shemer, for two talents of silver, equal in value to ^3011 25, and built the city on the hill, 4nd called it, after the name of Shemer, (Samaria. 1 Kings xvi. 24. Omri was king of Israel (B. C. 925), and he made this city the capital of his kingdom. The city was built on a pleasant and fertile hill, and surrounded with a rich Valley, with a circle of hills beyond;
ing flower, which are on the head of the fat valleys of them that are 'overcome with wine!
and the beauty of the hill on which the city was built suggested the idea of a wreath or chaplet of flowers, or a crown. After having been destroyed and reduced to an inconsiderable place, it was restored by Herod the Great (B. C. 21), v/ho called it Sebaste (in Latin, Augusta), in honour of the emperor Augustus. It is usually mentioned by travellers under the name of Sebaste. Maundrell (Trav. p. 58) says, " Sebaste, the ancient Samaria, is situated on a long mount of an oval figure; having first a fruitful valley, and then a ring of hills running round it." The following is the account which is given by Richardson. " Its situation is extremely beautiful, and strong by nature \ more so I think than Jerusalem..J' titands on a fine large insulated hill, compassed all round by a broad, deep valley. The valley is surrounded by four hills, one on each side, which are cultivated in terraces to the top, sown with grain and planted with fig and olive trees, as is also the valley. The hill of Samaria, likewise, rises in terraces to a height equal to any of the adjoining mountains.'' Dr. Robinson, who visited this place in 1838, says, " The fine round swelling hill, or almost mountain of Samaria, stands alone is the midst of the great basin of some two hours [seven or eight miles] in diameter, surrounded by higher mountains on every side. It is near the eastern side of the basin; and is connected with the eastern mountains, somewhat after the manner of a promontory, by a much lower ridge, having a Wady both on the south and on the north. — The mountains and the valleys around are to a great extent arable, and enlivened by many villages and the hand of cultivation. From all these circumstances, the situation of the ancient Samaria is one of great beauty. The hill itself is cultivated.o the top; and, at about midway of the ascent, is surrounded by a narrow terrace of level land like a belt, below which the roots of the hill spread off more gradually into the valleys. — The whole hill of Sebastich [the Arabic form for the name Sebaste] consists of fertile soil; it is cultivated to the top, and has upon it many olive and fig trees. — It would be diflScult to find, in all Palestine, a situation of equal strength, fertility, and seauty combined. In all these particulars, it has very greatly the advantage over Jerusalem." See Bibli. Research, vol. iii. pp. 136-149. Standing thus by itself, and cultivated to the top, and exceedingly fertile, it was compared by the prophet to a crown, or garland of flowers — such as used to be worn on the head, especially on festi\ al occasions. IT To the drunkards of Ephraim. Ephraim here denotes the k.ngdom of Israel, whose capital was Samaria. See Note ch. vii. 2. That intemperance was the prevailing sin in the kingdom of Israel is not improbable. It prevailed to a great extent also in the kingdom of Judah. See vs. 7, 8. Comp. Notes ch. v. 11, 22. H Whose glorious beauty is a fading flower. That is, it shall soon be destroyed, aa a flower soon withers and fades away. This was fulfilled in the destruction that came upon Samaria under the Assyrians when the ten tribes were carried into captivity. 2 Kings xvii. 3-6. The allusion in this verse to the "crown " and "the fading flower" encircling Samaria, Grotius thinks is deiivf d from the fact that among the ancient?, drunkards and revellers were accustomed to wear a crown or garland on their heads, or that a wreath or chaplet of flowers was usually worn on their festival occasions. That this custom prevailed among the Jews as well as among the Greeks and Romans, is apparent from a statement by the author of the book of Wisdom:
'■ Let un fill ourselves with costly wine and ornaments, And let no flower of the spring pass by us; Let us crown ourselves with rose-buds before they are withered." — Wisdom, ii. 7, 8.
IT Which are on the head. Which flowers or chaplets are on the eminence that rises over the fat valleys; that is, on Samaria, which seemed to stand as the head rising from the valley. IT Of the fat valleys of them that are overcome with wine. That are occupied by, or in the possession of those who are overcome with wine. The margin reads * broken' wiih wine. The Hebrew is, those who are " smitten with wine," ^'^'l '*'3^^«!n > — corresponding to the Greek oiVon-Xi?^ — that is, they were overcome or subdued by it. A man's reason, conscience, moral feelings, and physical strength are all overcome by indulgence in wine, and the entire man is prostrate by it. This passage is a proof of what has been often denied, but which further examination has abundantly confirmed, that the inhabitants of wine countries are as certainly intemperate aa those which make use of ardent spirits. 2. Behold, the Loud hath a mightf
a tempesf* of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3 The crown of pride, the drunkards of Ephraim, shall be trodden* under feet.
and strong one. The Hebrew of this passage is, * Lo! there is to the Lord (*^3ixb) mighty and strong.' Lowth »'enders it,
Hebrew properly implies that there is something strong and mighty which is under his control, and with which, as with a tempest, he will sweep away and destroy Ephraim. Jarchi supposes that rjl"' wind is understood; Kimchi that the word is ti"^ day; others that •^in an army is understood. But, I think the obvious interpretation is to refer it to the Assyrian king, as the agent by which Jehovah would destroy Samaria. 2 Kings xvii. 3-6. This power was entirely under the direction of Jehovah, and would be employed by him in accomplishing his purpose on that guilty people. Comp. Notes on ch. X. 5, 6. ^ As a tempest of hail. A Btorm of hail is a most striking representation of the desolation that is produced by the ravages of an invading army. Comp. Job xxvii. 21, Note ch. XXX. 30; also Hos. xiii. 15. IT A flood of mighty waters. This is also a striking description of the devastating effects of an invading army. Comp. Ps. xc. 5. Jer. xlvi. 7, 8. ^ Shall cast down to the earth. To cast it to the earth means that it should be entirely humbled and destroyed. Note ch. xxv. 12. T With the hand. LXX, /3ia, force, violence. This is its meaning here; as if it were taken in the hand, like a cup, and dashed indignantly to the fround
4 And the glorious beauty which is on the head of the fat valley shall be ^a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth* it up.
4, As the hasty fruit before the summer. The word rendered " hasty fruit," rri^SS bikkurah, in Arabic bokkore, in Spanish alhacore, denotes the early fig. This ripens in June; the common fig does not ripen until August. Shaw, in his Travels p. 370, says: ** No sooner does the boccore (the early fig) draw near to perfection in the middle or latter end of June, than the kermez or summer fig begins to be formed though it rarely ripens before August, about which time the same tree frequently throws out a third crop, or the winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez, hanging and ripening on the tree after the leaves are shed; and provided the winter be mild and temperate it is gathered as a delicious morsel in the spring." Robinson [George], Travels in Palestine and Syria, vol. i. p. 354, says: "The fig-tree, which delights in a rocky and parched soil, and ii' therefore often found in barren spots where nothing else will grow, is very common in Palestine and the East The fruit is of two kinds, the boccore and the kermouse. The black and white boccore, or early fig, is produced in May; but the kermouse, or the fig properly so called, which is preserved and exported to Europe, is rarely ripe before September." Comp. Hos. ix. 10. The phrase " before the summer" means before the heat of the summer, when the common fig was usually ripe. The idea here is this, the early fig would be plucked and eaten with great greediness. So the city of Samaria would be seized upon and destroyed by its enemies. IT Which when he that looketh upon it seeth, &c. That is, as soon ai he sees it he plucks it, and rats it al
5 In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
6 And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate.
7 But they also have erred
once. He does not lay it up for future use, but as soon as he has it in his hand he devours it. So soon as the Assyrian should see Samaria he would rush upon it, and destroy it. It was usual for conquerors to preserve the cities which they took in war for future use, and to make them a part of the strength or ornament of their kingdom. But Samaria was to be at once destroyed. Its inhabitants were to be carried away, and it would be demolished as greedily as a hungry man plucks and eats the first fig that ripens on the tree.
5. In that day. This verse commences a new subject, and affirms that while the kingdom of Israel should be destroyed, the kingdom of Judah would be preserved, and restored. Comp. ch. vii-ix. IT Be for a crown of glory. He shall reign there as its king, and he shall guard and defend the remnant of his people there. This reign of Jehovah shall be to them better than palaces, towers, walls and fruitful fields, and shall be a more glorious ornament than the proud city of Samaria w^as to the kingdom of Israel, IT And for a diadem of beauty. A beautiful garland. The phrase stands opposed to ihe wreath of flowers or the diadem which was represented (vs. 1, 3) as adorning the kingdom and capital of Israel. Jehovah and his government would be to them their chief glory and ornament. IT Unto the residue of his people. To the kingdom of Judah, comprising the two tribes of Judah and Benjamin. This doubtless refers to the comparatively prosperous and happy times of the reign of Hezekiah.
through wine,* and through strong drink ^re out of the way: the Spriest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.
sense of this passage is, that Jehovah would enlighten the judges of the land, so that they should understand what was right, and be disposed to do it. IT 2^0 him that sitteth in judgment. This is to be understood collectively, and means those who sat upon the bench of justice; that is, the magistracy in general. IT And for strength to them that turn the battle to the gate. That is, to the very gate of their enemies; who not only repel their foes from their own city, but who drive them even to the gates of their own cities, and besiege them there. Thus 2 Sam. xi. 23, " And we were upon them even unto the entering of the gate;" that is, we drove them back unto their ov/n gates.
7. But they also have erred through wine. In the previous verses the prophet had said that the kingdom of Judah should be saved while that of Ephraim should be destroyed. Yet he does not deny that they also were guilty of crimes for which punishment would come upon them. To portray these crimes, and to declare the certain judgment which awaited thi?m, is the design of the remainder of the chapter.
The word rendered " have erred," 'l^^, refers usually to the fact that men stagger or reel through wine, and is applied commonly to those who are intoxicated. Prov. XX. i. The subsequent part of this verse shows, howevsr, that it does not refer me.ely to the fact that they stagger and reel as intemperate men do, but that it had an effect on their "vision" and "judgment;" that is, it disqualified them foi the discharge of their duties as priest*
8 For all tables are full of vomit and filthiness, so that there is no place clean,
and as prophets. In this part of the rerse, however, the simple idea is, that they reel or stagger through wine, i. e. they are addicted to intoxication. In the subsequent part of the verse the prophet states the effect in producing indistinctness of vision and error of judgment. t And through strong drink. See Note ch. v. 11. V They are out of the way, ^SH. They wander; stagger; reel. Comp. Notes ch. xix. 14. ^ The priest and the prophet. Probably these persons are specified to denote the higher classes of society. It is probable that the prophet also designs to indicate the enormity of the sins of the nation, from the fact that those who were specially devoted to religion, and who were supposed to have immediate communication with God, were addicted to intern peirance. % They are swallowed up of wine. They are completely absorbed by it (see Note ch. XXV. 7); they not only themselves indulge in its use, but they are themselves, as it were, swallowed up by it, so that their reason, and strength, and virtue are all gone — as a vessel is absorbed in a maelstrom or whirlpool. T" They err in vision. For the sense of the word " vision," see Note ch. i. 1. The prophet here states the effect of the use of wine and strong drink on their mental and moral powers. It was the office of the prophets to declare the will of God; probably also to explain the sense of the sacred Scriptures, and to address the people on their duty. Here the prophet says that the eff*ect of their intemperance was that they had themselves no correct and clear views of the truth, and that they led the people into error. IT They ^tumble in judgment. There were many important subjects on which the priests sat in judgment among the Hebrews, particularly in all matters pertaining to religion. By the influence
ledge? and whom shall he make to understand doctrine? Hhem thai are weaned from the milk, and drawn from the breasts.
of intoxicating liquors they were dis« qualified for the high and holy functioiis of their office; and the consequence was that the nation was corrupt, and was exposed to the heavy judgments of God.
8. For all tables, &c. The tables at which they sit long in the use of wine. See Note ch. v. 11. There was no place in their houses which was free from the disgusting and loathsome pollution produced by the use of wine.
9. Whom shall he teach knowledgie? This verse commences a statement respecting another form of sin that prevailed among the people of Judah That sin was contempt for the rhannei in which God instructed them by th; prophets, arid a disregard for his communications as if they were suited to children and not to adults. That scaJTing was the principal sin aimed at in these verses is apparent from ver. 14 Vitringa supposes that these words (vs 9, 10) are designed to describe the manner of teaching by the priests and the prophets as being puerile and silly, and adapted to children. Michaelis supposes that the prophet means to signify that it would be a vain and fruitless labour to attempt to instruct these persons who were given to wine, because they were unaccustomed to sound and true doctrine. Others have supposed that he means that these persons who were thus given to wine and strong drink were disqualified to instruct others, since their teachings were senseless and incoherent, and resembled the talk of children. But the true sense of the passage has undoubtedly been suggested by Lowth. According to this interpretation, the prophet speaks of them as deriders of the manner in which God had spoken to them by hia messengers. ' What!' say they, * does God treat us as children] Does h«
10 For precept hnust he upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
deal with us as we deal with infants just weaned, perpetually repeating and inculcating the same elementary lessons, and teaching the mere rudiments of knowledge V The expression, therefore, " Whom shall he teach knowledge V or ' whom does hs teach ]' is an expression of contempt supposed to be spoken by the intemperate priests and prophets — the leaders of the people. ' Whom does God take us to be? Do€S he regard us as mere children? Wfcy are we treated as children with an endless repetition of the same elementary instruction V IT To understand doctrine. Hebrew, as in the margin, "hearing," or report (Isa. liii. 1). The sense is, For whom is that instruction intended 1 Whom does he wish to be taught by it? IT Them that are weaned from the milk, &c. Does he regard and treat us as mere babes? 10. For precept must he upon precept. This is probably designed to ridicule the concise and sententious manner of the prophets, and especially the fact that they dwelt much upon the same elementary truths of religion. In teaching children we are obliged to do it by often repeating the same simple lesson. So the profane and scoffing teachers of the people said it had been with the prophets of God. It had been precept upon precept, and line upon line, in the same way as children had been in- Btructed. The meaning is, * there is a constant repetition of the command, without ornament, imagery, or illustration; without an appeal to our under- Btanding, or respect for our reason; it is simply one mandate after another, iust as lessons are inculcated upon children.' If Line upon line. This word '^P. qdv, properly means a cord, 6. line; particularly a measuring cord or line. Ezek. xlvii 3. 2 Kings xxi. 13. See Note ch. xviii. 2. Here it seems to be used in the sense of a rule, law, »r precept. Grotius tViinks that the
1 1 For with ^stammering lips, and another tongue, * will he speak to his people.
idea is taken from schoolmasters who instruct their pupils by making lines or marks for them which they are to trace or imitate. There is a repetition oi similar sounds in the Hebrew in thia verse which cannot be conveyed in a translation, and which shows their contempt in a much more striking manner than any version could do.— "lit "^3 idtzdv tzdv Idtzdv qdv Idqdv qdv Idqdv. H Here a little and there a lit" t'e. In the manner of instructing children, inculcating elementary lessons constantly. It may be observed here that God's method of imparting religious truth has often appeared to a scoffing world to be undignified and foolish. Sinners suppose that he does not sufficiently respect thtir understanding and pay a tribute to the dignity of their nature. The truths of God, and his modes of inculcating them, are said to be adapted to the understandings of childhood and of age; to imbecility of years, or to times when the mind is enfeebled by disease.
11. For. This verse is to be understood as a response to what the complaining and dissatisfied people had said as expressed in the previous verse. God says that he will teach them, but it should be by another tongue — a foreign language in a distant land. Since they refused to hearken to the messages which he sent to them, and which they regarded as adapted only U children, he would teach them in a manner that should be much more humiliating; he would make use of the barbarous language of foreigners to bring them to the true knov^ledge ef God. IT With stammering lips. The word which is used here is derived from a verb (^5)> which means to speak unintelligibly; especially to speak in a foreign language, or to stammer; and then to mock, deride, laugh at, scorn.
12 To whom he said, Thisi* the rest loherewith ye may cause the weary to rest; and this is the refreshing; yet they would not near.
13 But nhe word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that *they might go, and fall hackward, and be broken, and snared, and taken.
Comp. Isa. xxxiii. 19. Prov. 1. 26, xvii. 5. Ps. ii. 4, lix. 9. Job xxii. 19. Here it means in a foreign or barbarous tongue; and the sense is, that the lessons which God wished to teach would be conveyed to them through the language of foreigners — the Chaldeans. They should be removed to a distant land, and there, in hearing a strange speech, in living long among foreigners, they should learn the lesson which they refused to do when addressed by the prophets in their own land.
12. To whom he said. To whom God had said; i. e. to the Jews. He had taught them the way of rest through the prophets, but they had refused to learn. IT This is the rest. That is, this \s the true way of happiness, to wit, by keeping the commands of God which had been so often repeated as to become to them objects of satiety and disgust. IT This is the refreshing. This is the way in which the mind may be comforted.
13. But the word of the Lord was unto them. Or, rather, but the word of Jehovah shall be unto them. This refers to the mode in which God said he would instruct them in a foreign land. They had complained (vs. 9, 10) that his instructions had been like a short lesson constantly repeated, as we instruct children. God here says that it should be as they said it was — they would be carried away to a distant land, and long abide among strangers; they would have ample time
14 Wherefore hear the word of the Lord, ye scornful men that rule this people which li in Jerusalem.
15 Because ye have said. We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come^ unto us: for we have made lies our refuge, and under falsehood have we hid our selves.
there to acquire instruction, and all that they would receive would be lesson after lesson of the same kind — line upon line, one judgment following another, until the lesson of their disobe • dience had been fully inculcated, and they had been brought to true repentance. IT Here a little, and there a lit" tie. So they had said (ver. 10) the lessons of God were to them by the prophets. So God says his lessons shall be to them by judgment. It shall not come in one sudden and overpowering burst of indignation, but it shall be, as it were, dealt out to them in small portions that it may not be soon exhausted. ^ That they might go, &,c. That they may go into captivity, and stumble, and be broken by the judgments of God. God will so deal out the lessons of his judgment and wrath, that as a people they shall be broken up, and made prisoners, and be borne to a distant land.
14. Wherefore, &c. This verse commences a direct address to the scoffing and scornful nation which is continued to the close of ver. 22. It is addressed particularly to the rulers in Jerusalem, as being the leaders in crime, and as being eminently deserving of the wrath of God. IT Ye scornful men. Ye who despise and reproach God and his message; who fancy yourselves to be secure, and mock at the threatened judgments of tie Almif-'hty.
16 Therefore thus saith the Lord God, Behold I lay in Zion ibr a foundation a stone^*^ a tried
ihey had formally said this, but that their conduct was as if they had said it; they lived as securely as if they had entered into a compact with death not to destroy them, and with hell not to devour them. The figure is a yery bold one, and is designed to express the extraordinary stupidity of the nation. It is most strikingly descriptive of the great mass of men. They are as I'ttle anxious about death and hell as if they had made a compact with the king of terrors and the prince of darkness, not to destroy them. They are as little moved by the appeals of the gospel; by the alarms of God's providence; by the preaching of his word; and by all the demonstrations that they are exposed to eternal death, as though they had proved that there was no hell, or had entered into a solemn covenant that they should be unmolested. A figure similar to this occurs in Job v. 23:
For thou shalt be in league with the stones of the field; And the beasts of the Held shall be at peace with
Comp. Hos. ii. 18. IT And with hell. Heb. Sheol — the land of shades, or of departed spirits. Note ch. v. 14. It is nearly synonymous here with death. IT When the overflowing scourge shall pass through. There is here, in our translation, a little confusion of rnetaphor, since we speak usually of an overflowing stream, and not of an overflowing scottrgrc. The word scourge,
^?^, means usually a whip, a scourge, the same as I^ittJ, and then means any punishment, or calamity. See Note ch, X. 26. Comp. Job ix. 23, v. 21. Here it means severe judgments or calamities, as overflowing like water, or inundating a people. IT We have made lies, &c. That is, they acted as if '.hey had a safe refuge in falsehood. They sought security in false doctrines, and regarded themselves as safe from *li rhat the prophets had denounced.
16. Therefore thus saith the Lord God. This verse is introductory to the solemn threatening which followe. Its design seems to be this. The prophet was about to utter an awful threatening of the judgment of God upon the nation. It might be supposed, perhaps, that the intention was completely to sweep them, and destroy them — ihat the threatened calamity would remove every vestige of the Jewish people and of the true religion together. To meet this supposition, God says, that this should not occur. Zion was founded on a rock. It should be like an edifice that v^as reared on a firm, well-tried corner-stone-^one that could endure all the storms that should beat around it, aiid be unmoved. The general sentiment of the verse is, therefore, that though a tempest of calamity was about to beat upon the people for their sins; though the temple was to be destroyed, the city laid in ashes, and many of the people slain; yet it was the purpose of God that his empire on earth should not be destroyed. A foundation, a corner-stone was to be laid that would be unshaken and unmoved by all the assaults of the foes of God, and all who were truly resting on that should be safe. The perpetuity of his kingdom, and the safety of his true people, is, therefore, the essential idea in this passage. That it refers to the Messiah, and is designed to show that his kingdom will be perpetual because it ia reared 01,1 him, we shall see by an examination of the words which occur in the verse. IT In Zion. Note ch. i. St Zion here is put for his empire, king dom, or church in general on earth. To lay a comer-stone in Zion means that his kingdom would be founded on a rock, and would be secure amidst all the storms that might beat upon it. IT For a foundation a stone. That is, I lay a firm foundation which nothing can move; I build it on a rock so thai the storms and tempests of calamity
17 Judgment also will I lay to the line, and righteousness to the plummet; and the hail shall
cannot sweep it away. Comp. Matth. vii. 24, 25. The Targum renders this, " Lo! I appoint in Zion a king, a strong, mighty, and terrible king." That the passage before us has reference to the Messiah there can be no doubt. The writers of the New Testament so understood and applied it. Thus it is applied by Peter (1 Pet. ii. 6), •' Wherefore, also, it is contained in the Scripture, Behold I lay in Sion a chief corner-stone, elect, precious; and he that believeth on him shall not be confounded." See Notes on Rom. ix. 33. Comp. Rom, x. 11, and Matth. xxi. 42, Luke XX. 17, 18, ii. 34. Eph. ii. 20. Such a reference also exactly suits the connection. The stability of the kingdom of God on earth rests on the Messiah. God had determined to send him; and consequently, amidst all the agitations and revolutions that could take place among his ancient people, this promise was sure, and it was certain that he would come, and that his church would be preserved. IT A tried stone. The word which is used here is applied commonly to metals "which are tried in the fire to test their quality. See Jer. ix. 6. Zech. xiii. 9. Ps. Ixvi. 10. Job xxiii. 10. The idea is, that God would lay for a foundation not^ a stone whose qualities were unknown, and whose stability might be doubtful, but one whose firmness and solidity were so fully known, that the foundation and the superstructure would be secure. IT A precious corner-stone. The word "precious" (LXX, and 1 Pet. ii. 6, tvTuiav) refers to the fact that the most solid stone would be used to sustain the corner of the edifice. The principal weight of the superstructure rests on the corners, and hence in building, the largest and firmest blocks are selected and placed there. IT He that.believeth. He that confides in that; he that believes that that foundation is firm, and that he is secure in trusting in thatf shall not make haste. The
sweep away the refuge of lies, and the waters shall overnow the hiding-place;,:-■; ^
great doctrine of faith in the Messiah as a ground of security and salvation, on which so much stress is laid in the New Testament, is here distinctly adverted to. The sense is, that confidence in him should keep the mind firm, and preserve him that believes in safety. IT Shall not make haste. The LXX render it," shall not be ashamed," 6v [iri KaraKT^vpOfj. So Peter, 1 Pet. ii. 6; and Paul, Rom. ix. 33. The Hebrew word ^"^n. > from T^in, means properly to make haste; and then to urge on; and then to be afraid, to flee. The idea is derived from one who is alarmed, and flees to a place of safety. The specific thought here is that of a man on whose house the tempest beats, and who apprehends that the foundation is insecure, and leaves it to seek a more safe position. The prophet saya here, that the foundation on which Zion was reared would be so firm that if a man trusted to that he would have no cause of alarm, however much the storms should beat around it. The same idea essentially is conveyed in the version of the LXX, and by Paul and Peter, where it is rendered " shall not be ashamed," or confounded. That is, he shall have no reason to be ashamed of his confidence in the firm foundation; he shall not flee from it as a man does v^^hp puts his trust in th^t which fails him in the day of trial. •!
17. Judgment also will I lay to the line. The sense of this is, I will judge them according to the exact rule of law, as an architect frames every thing according to the rule which he uses. In other words, there shall be no mercy intermingled. The line is used by a carpenter, for measuring; the plummet consists of a piece of lead attached to a string, and is alsoused by carpenters to obtain a perpendicular line. A carpenter works exactly according to the lipes which are thus indicated, or hia frame would riot be properly adjusted-
18 And your covenant with death shall be disannulled, and your agreement with hell shall not stanS; when the overflowing scourge shall pass through, then ye shall be 'trodden down ^by it.
19 From the time that it goeth forth it shall take you: for morning by morning shall it pass over,
So God says that he would judge the people of Jerusalem according to the exact rule, without any intermingling of mercy. ^ And the hail^ &c. See Note on ver. 2. Hail, hailstones, and floods of waters are frequent images of the divine vengeance and wrath. Ps. cv. 32. Rev. viii. 7, xi. 19, xvi. 21. Ezek. xiii. 13, xxxviii. 22. Isa. xxx. 30, xxii. 19.
18. And your covenant with death. Note ver. 15. IT Shall be disannulled. The word rendered " shall be disannulled," 0^^) from ^^), properly means to cover, overlay; then to pardon, forgive; then to make atonement, to expiate. It has the idea of blotting out, forgiving, and obliterating — because a writing in wax was obliterated or covered by passing the stylus over it. Hence, also, the idea of abolishing, or rendering nought, which is the idea here. IT When the overflowing scourge. Note ver. 15. IT Then ye shall be trodden down by it. There is in this verse a great intermingling of metaphor, not less than three figures being employed to denote the calamity. There is first the scourge, an instrument of punishment; there is then the idea of inundating waters or floods; then there is also the idea of a warrior or an invading army that treads down an enemy. All the images are designed to denote essentially the same thing, that the judgments of God would come upon the land, and that nothing in which they had trusted would con- Btitute a refuge.
19. From the time that it goeth forth U shall take you. It shall not delay, or tie hindered> or put back As soon as by day and by night; and it shall bea vexation only ^to understand the report.
20 For the bed is shorter thaa that a man can stretch himself on it; and the covering narrower than that he can wrap himsplt in it.
2 or, when he shall make you to undrs:and doctrine.
the judgment is sent f( rth from God it shall come upon you. IT For inorning by morning. Continually; without intermission. It shall be like floods and tempests that have no intermission; that are repeated every day, and continued every night, until every thing is swept before them. IT And it shall be a vexation. It shall be an object of alarm, of agitation, of distress — *^^'^\ from ^l"^, to move one's self; to tremble with alarm; to be troubled. Eccl. xii. 3. Heb. ii. 7. Dan. v. 19, vi. 27. Here it means that the calamity would be so great that it would fill the mind with horror only to hear of it. For similar expressions denoting the eflTect of hearing a report of the judgments of God, see 1 Sam. iii. 11. 2 Kings xxi. 12. Jer. xix. 3. IT The report. Marg. doctrine. See Note on ver. 9.
20. For the bed is shorter, &c. This is evidently a proverbial saying, and means that they would find all their places of defence insufficient to secure them. They seek repose and security — as a man lies down to rest at night. But they find neither. His bed furnishes no rest; his scanty covering furnishes no security from the chills of ifli» night. So it would be with those who sought protection in idols, in the promises of false prophets, and in the aid which might be obtained from Egypt. — So it is with sinners. Their vain refuges shall not shield them. The bed on which they seek rest shall give them no repose; the covering with which they seek to clothe themselves shall not defend them from the wratb of God.
21 For the Lord shall rise up tts* in mount Perazim, he shall be wioth as' in the valley of Gibeon, that he may do his work, his strange ''work; and bring to pass his act, his strange act.
22 Now therefore be ye not
2 1. For the Lord shall rise vp. To rise up is indicative of going forth to judgment, as when one rises from his seat to accomplish any thing. TF As in mount Perazim. There is reference here, doubtless, to the event recorded in 2 Sam. V. 20, 21, and 1 Chron. xiv. 11, where David is said to have defeated the Philistines at Baal-Perazim. This place was near to the valley of Rephaim (2 Sam. v. 19), and not far from Jerusalem. The word Perazim is from 22*13 pdrdtz, to tear, or break forth, as waters do that have been confined; and is indicative of sudden judgment, and of a complete overthrow. It was on that account given to the place where David obtained a signal and complete victory, 2 Sam. v. 20; and it is here referred to, to denote that God would come forth in a sudden manner to destroy Jerusalem and Judea. He would come upon them like bursting waters, and sweep them away to a distant land. IT As in the valley of Gibeon. In 1 Chron. xiv. 16, it is said that after the victory of Baal-Perazim " David smote the host of the Philistines from Gibeon even to Gaza." This victory is doubtless referred to here, and not the victory of Joshua over the Gibeonites (Josh. x. 10), as Vitringa and others suppose. U That he may do his work, his strange work. This is called his strange work because it would be inflicted on his people. He had destroyed their enemies often, but now he was about to engage in the unusual work of coming forth against his own people, and sweeping them away to a distant land. The work of judgment ind punishment may be called the strange work of God always, inasmuch
mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, "'even determined upon the whole earth.
23 Give ye ear, and hear my voice; hearken, and hear my speech.
as it is not that in which he delights to engage, and is foreign to the benevolence of his heart. It is peculiarly so when his own people are the objects of his displeasure, and when their sins are such as to demand that he should visit them with the tokens of his wrath.
22. Now therefore. In view of the certain judgment whici. God will bring upon you. IT Be ye not mockers. This was the prevailing sin (vs. 9-14), and on account of this sin in part the judgment of God was about to come upon the guilty nation. IT Lest your bands be made strong. Lest your confinement should be more severe and protracted. God would punish them according to their sins, and if they now ceased to mock and deride him it would greatly mitigate the severity of their punishment. Comp. ch. xxiv. 22. IT For I have heard, &c. I, the prophet, have heard Jehovah of hosts threaten a consumption. IT A consumption, &c. See this phrase explained in the Note on ch. x. 23. IT Upon the whole earth. The whole land of Judea. See Note ch. xxiv. 1.
23. Give ye ear. In this verse the prophet introduces an important and striking illustration drawn from the science of agriculture. It is connected with the preceding part of the chapter, and is designed to show the propriety of what the prophet had said by an appeal to what they all observed in the cultivation of their lands. The previoui discourse consists mainly of reproofs, and of threatenings of punishment on God's people for their profane con* tempt of the messengers of God. He had threatened to destroy their nation, and to remove them for a time to a dis«
24 Doth the ploughman plough all day to sow? doth he open and break the clods of his ground?.25 When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter
tant land. This the prophet had himself said (ver. 21) was his "strange work." To vindicate this, and to show the propriety tf God's adopting every measure, and of not always pursuing the same course in regard to his people, he draws an illustration from the farmer. He is not ah.vays doing the same thing. He adopts different methods to secure a harvest. He adapts his plans to the soil and to the kind of grain; avails himself of the best methods of preparing the ground, sowing the seed, collecting the harvest, and of separating the grain from the chaff. He does not always plough; nor always sow; nor always thresh. He does not deal with all kinds of land and grain in the same way. Some land he ploughs in one mode, and some in another; and in like manner, some grain he threshes in one mode, and some in another — adapting his measures to the nature of the soil, and of the grain. Some grain he beats out with a flail; some he bruises; but yet he will be careful not to break the kernel, or destroy it in threshing it. However severe may appear to be his blows, yet his object is not to crush and destroy it (ver. 28), but it is to remove it from the chaff, and to save it. In all this he acts the part of wisdom, for God has taught him what to do, vs. 26, 29. So, says the prophet, God will not deal with all of his people in the same manner, nor with them always in the same mode. He will vary his measures as a husbandman does. When mild and gentle measures will do, he will adopt them. When severe mea- Eures are necessary, he will resort to them. His object is not to destroy his people, any more than the object of the farmer in threshing is to destroy his grain. The general design of this allegory is, therefore, to vindicate the ^iropriery of God's engaging in what the cummin, and cast in 'the principal wheat, and the appointed barley, and the ^ry^. in their ® place?
6 or, tfie wheat in the principal place, and lot' the prophet calls his " strange act," and " strange work," in punishing his people. The allegory is one of great beauty, and its pertinency and keeping are maintained throughout; and it furnishes a most important practical lesson in regard to the mode in which God deals with his people.
24. Doth the ploughman, &c. The question here asked implies that he does not plough all the day. The interrogative form is often the most emphatic mode of affirmation. IT All day. The sense is, does he do nothing else but plough? Is this the only thing which is necessary to be done in order to obtain a harvest 1 The idea which the prophet intends to convey here is this. A farmer does not suppose thai he can obtain a harvest by doing nothing else but plough. There is much else to be done. So it would be just as absurd to suppose that God would deal with his people always in the same manner as it would be for the farmer to be engaged in nothing else but ploughing. IT Doth he open, &c. That is, is he always engaged in opening, and breaking the clods of his field \ There is much else to be done besides this. The word " open " here refers to the furrows that are made by the plough. The earth is laid open as il were to the sunbeams, and to the showers of rain, and to the reception of seed. The word rendered " break," ^I^TiJ'^, properly means to harrow, that IS, to break up the clods by harrowing. Job xxxix. 10. Hos. x. 11.
25. When he hath made plain, &c. That is, when he has levelled, or made smooth the surface of the ground by harrowing, or rolling it. ^ Doth he not scatter abroad. He does not sow one kind of grain merely, but different species according to the nature of tht
26 For ^his God doth instruct
9 U, ind he bindeth it in such sort as his Qod d'jth teach him.
•oilj c-r according to his wishes ii: regard to a crop. '^ The fitches. n$j9. Vulgatt, Gith; a kind of cockle — Nigefla Romana, an herb of sweet savour. LXX, [jiupdu fxeXdvOtov. The word fitch denotes a small species of pea. The Hebrew wortJ, however, which occurs nowhere else but here, probably denotes fennel; or dill, an herb whose seed the ancioiits mixed with their bread in order to give it a more agreeable relish. IT And scatter the cummin. 1^?. Vulg. Cyminum — cummin. LXX, Kvnivoi — also cummin. The word properly denotes an annual plant whose seeds have a bitterish warm taste with an aromatic flavour. TVebster. The seeds of this plant were used as a condiment in sauces. IT And cast in the principal wheat. Marg. " The wheat in the principal place." Vulg. " per ordinem " — i?i its proper order, place, proportion. So Lovvth, " in due measure." So Aben Ezra and Kimchi render it, " by measure •/' and they suppose it means that if too much wheat be sown on the land it will grow too thick, and that the spires will crowd and suffocate each other. Our translators have rendered the word »T^1^ principal, as if it were derived from "T^^ to rule, and seem to have supposed that it denoted wheat that was peculiarly excellent, or distinguished for its good qualities. Gesenius supposes that it means " fat wheat," from an Arabic signification of the word. Probably the word is designed to denote quality, and to convey the idea that wheat is the principal, or chief grain that is sown; it is that which is most valued and esteemed. IT And the appointed barley. The barley is a well-known grain. The word rendered " appointed," "(^^3, occurs nowhere else in the Scriptures. Castellio, Taylor, Grotius, Calvin, our translators, and others suppose that it is derived from a Hebrew word which dees riot now occur (1^^) to designate, him to discretion, and doth leach him.
to mark, to seal; and that it means barley that had been put aside and marked as peculiarly excellent, or seed-barley.
In Chaldee the word V^P occurs in the sense of to seal, to mark, to designate. Chaldee Par. 2 Kings ix. 13. Esth. v. 1. Num. xvii. 3. The LXX, who translated it Kt'yx;^'"'; and the Vulgate, Aquila, and Theodotion, understand the word as denoting a species of grain, the millet. The idea is probably that expressed by Grotius, and in our version— of barley that had been selected as seed-barley on account of its excellent quality. "IT And the rye. Marg. spelt. The word usually denotes spelt — a kind of wheat now found in Flanders and Italy, called German wheat. It may, however, denote rye. IT In their place. Literally in the border. LXX, " in thy borders," — Iv roTi hpiois (Tov. The idea seems to be that the spelt or rye was sowed in the borders of the field while the wheat was sown in the middle; or that the rye was sown in its proper bounds, or in the places which were adapted to it, and best fitted to promote its growth.
26. For his God doth instruct him, &c. Marg. " he bindeth it in such sort as his God doth teach him." The more correct idea ia conveyed in the text. The word '1*^'; properly means, he instructs, admonishes, or teaches him. The idea that skill in agriculture is communicated by God is not one that is discordant to reason^ or to the general teachings of the Bible. Thus the architectural and mechanical skill of Bezaleel and Aholiah, by which they were enabled to make the tabernacle, is said expressly to have been imparted to them by God. Ex. xxxi. 2-6. Thus also Noah was taught how to build the ark. Gen.vi. 14-16. We are not indeed to suppose that the farmer is inspired; or that God communicates to him by special revelation wheie, and when, and how he shall sow his grain, but the sense is, that God is the authoi of all his skill. He has endowed hiia
27 For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin;
with understanding, and taught him by ids providence. It is by the study of w'lat God teaches in the seasons, in ^Jk 6oil, in the results of experience and flb%<°r»ation, that he has this art. He te.jcnes him also by the example, the counsel, and even by the failures of others; and all the knowledge of agricultu re that he has is to be traced up to God. 27. For the fitches arc not threshed with a threshing instrument. The word here used,'}^^'^'^ ' denotes properly that which is pointed or sharp, and is joined with i'^"!^ in Isa. xli. 15,— meaning there ilie threshing dray or sledge; a piank with iron or snarp stones that was drawn by oxen over the grain. Comp. 1 Chron. xxi. 23. 2 Sam. xxiv. 22. In the passage before us, several methods of threshing are mentioned as adapted to different kinds of grain, all of which are at the present time common in the East. Those which are mentioned under the name of the *' threshing instrument," and " a cart wheel," refer to instruments which are still in use in the East. Niebuhr, in his Travels in Arabia, says (p. 299,) " In threshing their corn, the Arabians lay the sheaves down in a certain order, and then lead over them two oxen dragging a large stone." " They use oxen, as the ancients did, to beat out their corn, by trampling on the sheaves, and dragging after them a clumsy machine. This machine is not a stone cylinder; nor a plank with sharp stones as in Syria; but a sort ot sledge consisting of three rollers, fitted with irons which turn ppon axles. A farmer chooses out a levc. spot in his fields, and has his corn carried thither in sheaves upon asses, tr dromedaries. Two oxen are then yoked in a sledge; a driver then gets upon it, and drives them backwards and forwards upon the sheaves; and fresh oxen succeed in the yoke from lime to time. By this operation the
but the fitches aie beaten out with a staff, and the cummin with a rod.
28 Bread corn is bruised;
chaff is very much cut down; it is then winnowed, and the gram thus separated." " This machine," Niebuhr adds, " is called Nauridj. It has three rollers which turn on three axles; and each of them is furnished with some irona which are round and flat. Two oxen were made to dra*( over the grain again and again the sledge above mentioned, and this was done with the greatest convenience to the driver; for he was seated in a chair fixed on a sledge." The annexed cut will give an idea of this mode of threshing, and of the instruments that were employed. IT iVefthcr is a cart wheel. This instrument of threshing, is described by Bochart (Hieroz. P. i. Lib. ii. c. xxxii. p. 311), as consisting of a cart or wagon fitted with wheels adapted to crush, or thresh the grain. This he says was used by the Carthagenians who came from the vicinity of Canaan. It appears to have been made with serrated wheels, perhaps almost in the form of circular saws, by which the straw was cut fine at the same time that the grain waa separated from the chaff. IT But the fitches are beaten out with a staff. With a stick, or flail. That is, pulse in general, beans, peas, dill, cummin, &,c., are easily beaten out with a stick or flail. This mode of threshing is common every where. It waa also practised, as with us, in regard to barley and other grain where there was a small quantity, or, where there was need of special haste. See Ruth ii. 17 Judges vi. 11.
28. Bread corn. In Hebrew, hread — QHb. But the word evidently denotes the material from which bread ia made. The word is used in the same sense in ch. xxx. 23.. ^ Is bru'sed. That is, is more severely bruised than the dill and the cummin; it is pressed and crushed by passing over it the sledge, or the wain with serrated
because he will not ever be threshing it, nor break it with the
wheel of his cart, nor bruise it with his horsemen.
wheels. The word P^'^ means often to break in pieces; to make small or fine. It is, however, applied to threshing as consisting in beating, or crushing. Isa. xli. 15: " Thou thveshest the mountains, and beatest them §mall •*— p^rni. IT Because he will not ever dt threshing it. The word rendered •* be« cause," "^3), evidently here means at
29 This also cometh forth from the Lord of hosts, which is won-
though or hut; and the sense is, that ae will not always continue to thresh it; ih.* 13 (lut nis only business. It is only a ijart oi his method by which he rbtains grain for his bread. It would bf- needless and injurious to be always engaged in rolling the stone or the eledge over the grain. So God takes various methods with his people. He does not always pursue the same course. He sometimes smites and punishes them as the farmer beats, his grain. But he does not always do it. He is not engaged in this method alone; nor does he pursue this constantly. It would crush and destroy them. He, therefore, smites them just enough to secure, in the best manner, and to the fullest extent, their obedience; just as the farmer bruises his sheaves enough to separate all the grain from the chaff. When this is done, he pursues other methods. Hence the various severe and heavy trials with which the people of God are afflicted. H Nor bruise it with his horsemen. Lowth renders this "with the hoofs of his cattle;" proposing to read '}"G"i5 instead of Viii'nQ by a change of a single letter "^ Samelxh, instead of VS Shin. So the Syriac and the Vulgate; and so Symmachusand Theodotion. But the word *OnQ niay denote not only a horseman, but the hor.^e itself oh which one rides. See Bochart Hieroz. P. i. L. ii. c. vi. p. 98. Comp. Habak. i. 8, Note Isa. xxi. 7, 9, 2 Sam. 1 6. That horses wer» used in treading out grain there can be no doubt. They are extensively used in this country; and though in Palestine it is probable that oxen were chiefly employed (Deut. xxv. 4) in the early times, yet there is no improbability in supposing that in the times subsequent to Solomon, when horses abounded, they were preferred. Their more rapid motion, and perhaps the hardness of their hoofs, makes them more valuable for this service. See
Michaelis' Commentary on the Lawf of Moses, vol. ii. Appendix, pp 430-514, Ed. London, 1814. There are here, therefore, four modes of threshmg mentioned, all of whi(^h are common still in the East. (1.) The sledge with roUera on vvhich were pieces of iron, or stone, and which was dragged over the grain. \2.) The cart or wain, with serrattd wheels, and which was also drawn over the grain. (3) The flail, or the stick. (4.) The use of cattle, and horses.
29. This also cometh, &c. That is, these various devices for threshing his grain comes from the Lord no less than the skill with which he tills his land. See ver. 26. IT And excellent in work' ing. Or rather who magnifies ^"^^^H'* his wisdom, n^C>in. This word properly meafls wisdom, or understanding. Job xi. 6, xii. 16, xxvi. 3. Prov. iii. 21, viii. 14, xviii. \, The idea of the prophet is, that God, who had so wisely taught the husbandman, and who had instructed him to use such various methods in his husbandry, would also be himself wise, and would pursue similar methods with his people. He would not always pursue the same unvarying course, but would vary his dispensations as they should need, and as would best secure their holiness and happiness We see (1.) The reason of afflictions. It is for the same cause which induces the farmer to employ various methods on hisfarm. (2.) We are not to expect the same unvarying course in God's dealings with us. It would be as unreasonable as to expect that the farmer would be always ploughing, or always threshing. (3.) We are not to expect always the same kind of afflictions. The farmer uses different machines and modes of threshing, and adapts them to the nature of the grain. So God uses different modes and adapts them to the nature, character, and disposition of his people. One man requires one mode of disciploe, aa<l another anotner. At one time we need one mode of correction to call us from Bin and temptation; at another another. We may lay it down as a general rule that the divine judgments are usually in the line of our offences; and by the nature of the judgment we may usually ascertain the nature of the sin. If a man's besetting sin is pride, the judgment will usually be something that is ^tted to humble his pride; if it be covetousness, his property may be removed, or it may be made a curse; if it be undue attachment to children or friends, they may be removed. (4.) God will not crush or destroy his people. The farmer does not crush or destroy his grain. In all the various methods which he uses, he takes care not to pursue it too far, and not to injure th* grain. So with God's dealings with his people. His object is not to destroy them, but it is to separate the chaff from the wheat; and he will afilict them only so much as may be necessary to accomplish this. He will not be aU ways bruising his people, but will in due time remit his strokes — ^just as the thresher does. (5.) We should, therefore, bear afflictions and chastisements with patience. God deals with us in mercy — and the design of all his dispensations toward us in prosperity and adversity; in sickness and in health; in success and disappointment, is to produce the richest and most abundant fruits of righteousness, and to prepare us to enter into his kingdom a. ive.
This chapter relates solely to Jerusalem— here called Ariel. See Note on ver. 1. It is not imme^ diately connected with the precediiie-or the following chapters, though it is not improhable they were delivered about the same time At what time this was delivered is not known, thongh it is evident that it was before the invasion by Sennacherib, and probably before the time of Hezekiah. The prophecy in the chapter consists of two parts. I. The invasion of Judea by Sennacherib, and its sudden deliverance, vs 1—8. H. A reproof of the Jews for their infidelity and impiety.
I. The invasion of Judea, and the disire.ss that would be brought upon Jerusalem, and its sudden deliverance, vs. I— s.
(a.) Ariel would be filled with grief and di>-tress, vs. 1. Q.
Kb.) JEHOVAH woidd encamp agaiiist it and besiege it, and it would be greatly straitened and humbled, vs 3. 4 (c) Yet the bosievniK army would bo visited with Kudden calamity and destruction— represented here by thun^ler;md tempest and fiame. vs 5, 6. 'd.) The enemy would vanish a^ a dre.un, and nil liis holies would bt di-:arpointed, as the hopes of a hungry and thirsty man are disappointed who dreams of having satisfied his hunger and thirst, vs. 7, 8. Int^re can bo no doubt,! think, that Ih s lortion of the prophecy refers to the sudden and dreadful overthrow of Sennacherib; and the dcsipn of this portion of the proj-hecy is to give the assuiance that thongh Jernsaiem would be in iriirninent danger, yet it would he, suddeidy delivered.
II. The second part conyiats of reproofs o' the inhabitants of Jeru,«alem for their infidelity and impiety.
(a) They were full of error, and all classes of people were wandering from God— rceliPig unde.
error like a drunken man, ver. 9. {h) A sjiirit of blindness and stupidity every where prevailed among the people, vs. 10—12. (') Formality and e.xternal regard for the institutions of religion prevailed, but wiiiiout its life and powei, ver. 1.3. (,d.) They attcmiiled to lay deep and skilful plans to hide their wickedness from JEHOVAH, ver. V5. («.) The/ were unjust in their judgments, making a man an ofiendcr for a word, and p( rverting just judgment, ver. 21 (/.) For all this they should be puni.shed. fl.) The wisdom of their v.ise men should faib ver. 14,
(2.) The scorner would be consumed, ver. 20. ig.) There would be an overturning, and the people would be made acquainted with the law of
God, and the truly pious would be comforted, vs. 16—19. Those who had erred would be re formed, and would como to the true knowledge of God, vs. 22—24.
ye year to yrar; let them ®kill sacrifices.
that Jerusalem is here intended. The declaration that it was the city where
David dwelt, as well as the entire scope of the prophecy, proves this. But still, it is not quite clear why the city is here called Ariel. The margin reads, " O Ariel, i. e. the Ijion of God." The word Ariel, ^^"""^^j is compounded of two words, and is usually supposed to be made up of '^'^5< a lion, aud ^^ God: and if this interpretation is correct, it is equivalent to a strong, mighty, fierce lion — where the word " God " is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God; i. e. lofty cedars. The lion is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. 2 Sam. xxiii. 20: " He «Iew two lion-like (b^'^'\i<) men of Moab." 1 Chron. xi. 22. This use of the word to denote a hero is common in Arabic. See Bochart, liieroz. P. i. Lib. iii. c. i. If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital cf a kingdom that v/as so celebrated for its triumphs in war. The word "Arie'" is however used in another Bense in the Scriptures, to denote an altar (Ezek. xliii. 15, 16), where in the Heb. the word is Ariel. This name is given to the altar, Bochart supposes (Hieroz. P. i. Lib. iii. c. i.), because the altar of burnt-oflering devours as it were the sacrifices as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word '^'^^. is the same as one used in Arabic to denote a fire-hearih, and that the altar was so called because it was the place of perpetual burnt-offering. The name Ariel, is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. The Chaldee renders it, " Wo to the altar, the altar which was constructed in the city where David dwelt." It seems to me that this view better suits the connection, and particularly ver. 2 (see Note), than to suppose that the name is given to Jerusalem because it waa likt a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on an hearth, continually burned on the altar. IT The city where David dwelt. David took the hill of Zion from the Jebusites, and made it the capital of his kingdom. 2 Sam. v. fi-9. Lowth renders this, " the city which David besieged." So, the LXX {zTT:)\inrt(Ti); and so the Vul-
I gate (expugnavit). The word »^3H i properly means to encamp, to pitch I one's tent (Gen. xxvi. 17), to station i one's self It is also used in the sense! of encamping against any one, that is, to make war upon or to attack (see ver. 3, and Ps. xxvii. 3, 2 Sam. xii. 28); and.lerome and others have supposed I that it has this meaning here in accordance with the interpretation of the LXX and the Vulgate. But the more correct idea is probably that in our translation; that David pitched his tent there; that is, that he made it his dwelling place. IT uidd ye year to year. That is, * go on year after year, suffer one year to glide on after another in the course which you are pursuing.' This seems to be used ironically, and to denote that they were going on one year after another in the observance of the feasts; walking the round of external ceremonies as if the fact that David had dv/elt there, and that that was the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter was fonnatiiy and heartlessness in their devotions (ver. 13), and this seems to be referred to here. H Let them kill sacrifices. Marg. " cut off the heads." The word word rendered sacrifices, Q''^'!!; may
2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.
mean a sacrifice (Ps. cxviii. 27. Ex. xxiii. 18. Mai. ii 3), but it more commonly and properly denotes feasts or festivals. Ex. x. 9, xii. 14. Lev. xxiii. 39. Deut. xvi. 10, 16. 1 Kings viii. 2, 65. 2 Chron. vii. 8, 9. Neh. viii. 14. Hos. ii. 11, 13. Here the sense is, * let the festivals go round;' that is, let them revolve as it were in a perpetual, unmeaning circle, until the judgments due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms.
2. Yet I will distress Ariel. The reference here is doubtless to the siege which God says (ver. 3) he would bring upon the guilty and formal city. IT And there shall be heaviness and sorrow. This was true of the city in the siege of Sennacherib, to which this probably refers. Though the city was delivered in a sudden and remarkable manner (see Note on vs. 7, 8), yet it was also true that it was reduced to great distress. See chs. xxxvi. xxxvii. IT And it shall be unto me as Ariel. This phrase shows that in ver. 1 Jerusalem is called " Ariel," because it contained the great altar, and was the place of sacrifice. The word Ariel here is to be understood in the sense of the hearth of the great altar; and the meaning is, * I will indeed make Jerusalem like the great altar; I will make it the burning place of wrath where my enemies shall be consumed as if they were on the altar of burnt sacrifice.* Thus in ch. xxx. 9, it is said of Jehovah that his " fire is in Zion, and his furna^ce in Jerusalem." This Is a strong expression denoting the calamity that was approaching; and though the main reference in this whole passage is to the distress that would come upon them in the invasion of Sennacherib, yet there is no impropriety
3 And I will camp against thee round about, and will lay siege* against thee with a mount, and will raise forts against thee.
in supposing that there was presented to the mind of the prophet in vision th* image of the total ruin that would come yet upon the city by the Chaldeans— when the temple, the palaces, and the dwellings of the magnificent city of David would be in flames, and like a vast blazing altar consuming that which was laid upon it.
3. And I will camp against thee. That is, I will cause an army to pitch their tents there for a siege. God regards the armies which he would em,- ploy as under his control, and speaki of them as if he would do it himself. See Note ch. x. 5. IT Round about, *^^'n3. As in a circle — that is, he would encompass or encircle the city.
The word here used ('^''^) in ch. xxii. 18 means a ball, but here it evidently means a circle; and the sense is, that the army of the besiegers would en« compass the city. A similar form of expression occurs in regard to Jerusalem in Luke xix. 43: " For the days shall come upon thee, that thine enemies shall cast a trench {^(^a.paKa — a rampart, a mound) upon thee {aoi against thee), and compass thee round {TTcpiKVK\(I)(jovcTi (Tf, cncircle thee). So, also, Luke xxi. 20. The LXX render this, " I will encompass thee as David did;" evidently reading it as if it were
^1*^5; and Lowth observes that two MSS. thus read it, and he himself adopts it. But the authority for correcting the Hebrew text in this way is not sufficient, nor is it necessary. The idea in the present reading is a clear one, and evidently means that the ar« niies of Sennacherib wouM encompass the city. IT With a mount. A rampart; a fortification. Or, rather, perhaps the word 2;^^ means a post, q military station, from ^^"J, to placc^ to station. The word in this fonn occurs nowhere, else in tht. Scriptures, bul
4 And thou shall be brought^ down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall *whisperout of the dust.
5 Moreover the multitude of thy strangers shall be like small
the word -2^ occurs in 1 Sam. xiii. 23, xiv. 1, 4, 2 Sam. xxiii. 14, in the sense of a military post, or garrison. IT / will raise forts. That is, ramparts, such as were usually thrown up against a besieged city, meaning that it should be subjected to the regular process of a siege. The LXX read Tvpyovs, towers; and so also two MSS. by changing the letter ^ into "^. But there is no necessity for altering the Hebrew text. Lowth prefers the reading of the LXX.
4. And shalt speak out of the ground. See Note on ch. viii. 19. The sense here is, that Jerusalem, that had been accustomed to pride itself on its strength would be greatly humbled and subdued. Its loud and lofty tone would be changed. It would use the suppressed language of fear and alarm as if it spoke from the dust, or in a shrill small voice, like the pretended conversers with the dead. IT And thy speech shall whisper out of the dust. Marg. peep, or chirp. See Note ch. viii. 19.
5. Moreover. These verses (5, 7> 8) contain a beautiful description of the destruction of the army of Sennacherib. Though they had laid the plan of a regular siege; though the city, in itself, would not be able to hold out against them, and all was alarm and conscious imbecility within; yet in an instant the siege would be raised, and the advancing hosts of the Assyrians would all be gone. IT The multitude of thy strangers. The multitude of the strangers that shall besiege thee, called " thy strangers/* because they
dust, and the multitude of the terrible ones shall he as chaff ''that passeth away: yea, it shall be at an instant ^suddenly.
6 Thou 'shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
besieged, or oppressed thee. The word " strangers " here as elsewhere means foreigners. See Note ch. * 7. Comp. chs. ii. 6, v. 17, xiv. 1, xxv. 2, 5, xxix. 5, Ix. 10. IT Shall be like small dust. Light, fine dust that is easily dissipated by the wind. IT Of the terrible ones. Of the invading, besieging army, that is so much the object of dread. IT As chaff that passeth away. See Note ch. xvii. 13. This image of chaff driven before the wind, to denote the sudden and entire discomfiture of enemies, is common in the Scriptures. See Job xxi. 18. Ps. i. 4, xxxv. 5. Hos. xiii. 13. IT Yea, it shall be at an instant suddenly. The forces of Sennacherib were destroyed in a single night by the angel of the Lord (Isa. xxxvii. 36. Notes ch. x. 12, 28-34), and the siege of Jerusalem was of course immediately raised.