6. Thou shalt be visited. This is an address to the mighty army of the Assyrian. Such transitions are not uncommon in the writings of Isaiah, His eye seems to have been directed in vision to the hosts of Sennacherib, and to their sudden dispersion and destruction (ver. 5), and by a sudden, but not unnatural tiansition, he turns and addresses the army itself, with the assurance that it should be punished. Comp. ch. XXX. 30. IT With thunder, &c. The army of the Assyrian was cut off by an angel sent forth from God, ch. xxxvii. 36. It is possible that all the agents here referred to may have been employed in the destruction of the Assyrian host, though they are not particularly specified in the history But it is not absolutely necessary ta
7 And the multitude of all tlie nations that fight against Ariel, even all ♦'that fight against her and her munition, and that distress her, shall be as a dream •of a night vision.
8 It shall even be as when an hungry man dreameth, and, be-
anderstand this verse in this manner. The image of thunder, earthquakes, and lightning, is an impressive representation of sudden and awful judgment in any manner. The sense is, that they should oe suddenly destroyed by the direct visitation of God. See ch. ix. 5, xxvi. 11. IT And the flame of devouring fire. Lightning, that seems to devour, or that suddenly consumes.
7. And the multitude of all the nations. The Assyrians, and their allied hosts. IT And her munition. Her fortresses, castles, places of strength. Ezek. xix. 9. Eccl. ix. 14. 2 Sam. v. 7. T Shall be as a dream of a night vision. In a dream we seem to see the objects of which we think as really as when awake, and hence they are called visions, and visiojis of the night. Gen. xlvi. 2. Job iv. 13, vii. 14. Dan. ii. 28, iv. 5, vii. 1, 7, 13, 15. The specific idea here is not that of the suddenness with which objects seen in a dream appear and then vanish, but it is that which occurs in ver. 8, of one who dreams of eating and drinking, but who awakes and is hungry and thirsty still. So it was with the Assyrian. He had set his heart on the wealth of Jerusalem. He had earnestly desired to possess that city — as a hungry man desires to satisfy the cravings of his appetite. But it would be like the vision of the night; and on that fatal morning on which he should awake from his fond dream (ch. xxxvii 36) he would find all his hopes dissipated, and the longcherished desire of his soul unsatisfied still.
8. It shall even he, &c. This is a most striking 5gure representing the earnest desire of the Assyrian to pos- hold, he eateth; but he awakelh, and his soul is empty: or when a thirsty man dreameth, and, be, hold, he drinketh; but he awak. eth, and behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be that fight against mount Zion.
sess the city of Jerusalem, and h\a utter disappointment, The compariso \ is elegant and beautiful in the highea ' degree. It is wrought up to great perfection; and is perfectly suited to liustrate the object in view. The same image substantially is found in the classic writers; and this, says Lowth, may, for beauty and ingenuity, fairly come in competition with one of the most elegant of Virgil (greatly improved from Homer, Iliad, xxii. 119), where he has applied to a diflerent purpose, but not so happily, the same image of the ineffectual workings ol the imagination in a dream:
Ac veluti in siomnis oculos ubi languida pressit Node qiiies, nequicquam avidosexlenclere cursm Velle videmur, et in mediis conatibus aegri Surcidimus; non lingua valet, non corpore not® Sufficiunt vires; iiec. vox, nee verba sequuntur
JEniad xii. 908.
And as when slumber seals the closing sight, The sick wild fancy labours in the night Some dreadful visionary foe we shun. With airy strides, but strive in vain to run; In vain our baffled limbs their powers essay, We faint, we struggle, sink and fall away; Drained of our strength we neither fight nor fly, And on the tongue the struggling accents die.
See, also, Lucretius (iv. 10-19), who also expresses the same image aa Isaiah. As the simile of the prophet is drawn from nature, an extract which describes the actual occurrence of such a circumstance will be agreeable. " The scarcity of water," says Park, " was greater here at Bubaker than at Benown, Day and night the wells were crowded wth cattle lowing, and fighting with each other to come at the trough. Excessive thirst made many of them furious; others being too weak to contend for the water, endeavoured to quench their thirst by devouring the black mud from the gutters near the wells; which they
9 Stay yourselves, and wonder;'' cry ye out, and cry: they are drunken, ''but not with wine; they stagger, but not with strong drink.
did with great avidity, though it was commonly fatal to them. This great scarcity of water was felt by all the people of the camp; and by none more than myself. I begged water from the negro slaves that attended the camp, but with very indifferent success; for though I let no opportunity slip, and was very urgent in my solicitations both to the Moors and to the negroes,
1 was but ill supplied, and frequently passed the night in the situation of Tantalus. No sooner had I shut my eyes, than fancy would convey me to the streams and rivers of m.y native land; there, as I wandered along the verdant bank, I surveyed the clear stream with transport, and hastened to swallow the delightful draught; but alas! disappointment awakened me, and I found myself a lonely captive, perishing of thirst amid the wilds of Africa." Travels in Africa.
9. Stay yourselves. Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden overthrow. He now tums to the Jews, and reproves their stupidity, formality, and hypocrisy; and the remainder of the chapter is occupied with a statement of the prevalence of these sins, of the judgments that must follow, and of the fact that there should yet be an extensive reformation, and turning to the Lord. The word rendered '* stay yourselves," Sin^tl'aintl, means properly to linger, tarry, delay. Gen. xix. 16, xliii. 10.
2 Sam. XV. 28. Here it seems to denote that state of mind in which any one is fixed in astonishment; in which one stops, and stares at some strange and unexpected occurrence. The object of amazemen* which the prophet supposes would txcite astonishment, was the stupidity dulness, and hypo-
10 For ^the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your "rulers the seers -^hath he covered.
crisy of a people who had been so signally favoured. Comp. Hab. i. 5. IT Cry ye out, and cry. There is in the original here a paronomasia which cannot be conveyed in a translation. The word which is used, li^^TlJ^nTTrt, is one form of the verb ^^^, which means, usually, to make smooth, rub, spread over; hence, in the Hithpalpel form which is here used, to be spread over; and hence is applied to the eyes (Isa. vi. 10), to denote blindness, as if they were overspread with something by reason of which they could not see. Here it probably means, * be ye dazzled and blinded,' that is, ye be astonished, as in the former part of the verse. The idea seems to be that of some object of sudden astonishment that dime the sight, and takes away all the powers of vision. The word is used in the same sense in ch. xxxii. 3. Comp. ch. XXXV. 5, xlii. 19. Probably the idea here would be well expressed by our word stare, ' stare and look with a stupid surprise;' denoting the attitude and condition of a man who is amazed at some remarkable and unlooked for spectacle. TT They are drunken, but not with wine. The people of Jerusalem. They reel and stagger, but the cause is not that they are drunken with wine. It is a moral and spiritual intoxication and reeling. They err in their doctrines and practice; and it is with them as it is with a drunken man that sees nothing clearly or correctly, and cannot walk steadily. They hav« perverted all doctrines; they err in their views of God and his truth, and they are irregular and corrupt in theif conduct.
10. For the Lord hath poured out upon you. The word rendered " hath poured out," "j^?, is usually referred to the act of pouring out a hbation, or
11 And the vision of all is becomb unto you as the words of a- •book that is sealed, 'S'which 7nen deliver to one that is learned, saying. Read this, I pray thee: and he saith, I cannot; for it is sealed.
12 And the book is delivered to him that is not learned, saying,
drink offering in worship. Ex. xxx. 9. Ho8. ix. 4. Isa. xxx. 1. Here it means that Jehovah had. as it were, drenched them (LXX mnoTiKCp) with a spirit of stupefaction. This is traced to God in accordance with the usual custom in the Bible by which his providential agency is recognized in all events. See Notes ch. vi. 9, 10. Comp. Notes Rom. xi. 8, where this passage is quoted from the LXX, and is applied to the Jews in the time of the apostle Paul. IT The spirit of deep sleep. The word rendered " deep sleep," is the same as is used in Gen. ii. 21, to denote the sleep that God brought on Adam; and in Gen, xv. 12, to denote the deep sleep that fell on Abraham, and when an horror of great darkness fell upon him; and in 1 Sam. xxvi. 12, to denote the deep sleep that came upon Saul when David approached and took away the spear and the cruise of water from his bolster. Here it means spiritual sluggishness, inactivity, stupidity, that prevailed every where among the people in regard to the things of religion. IT The seers. Those that see visions, another name for the prophets. Note ch. i. 1. IT Hath he covered. That is, he has covered their eyes; or ihey are all blind.
11. And the vision of all. The vision of all the prophets; that is, all the revelations which God has made to vou. See Note ch. i. 1. The prophet refcTS not only to his own communicaliozs, but to those of his contemporaries, and of all who had gone before him. The sense is, that although they had the communications which God had made tc them, yet they did not
13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, *and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of 'men:
understand them. They were as ignorant of their true nature as a man who can read is of the contents of a letter that is sealed up, or as a man who cannot read is of the contents of a book that is handed to him.? As the words of a book. Marg. letter. The word
12. And the book is delivered, &.c. That is, they are just as ignorant of the true nature and meaning of the revelations of God as a man is of the contents of a book who is utterly unable to read.
13. Wherefore the Lord said. This verse, with the following, is designed to denounce the divine judgment on their formality of worship. They kept up the forms of religion, but they withheld the affections of their hearts from God; and he, therefore, says that he will proceed to inflict on them exemplary and deserved punishment. IT This people draw near me. That Is, in the temple, and in the forms of external devotion. IT And with their lips do honour me. They professedly celebrate ray praise, and acknowledge me in the forma of devotion. IT But have removed their heart. Have withheld the affections of their hearts. IT And their fear tO' ward me. The worship of God is ofter represented as fear. Job xxviii. 28. Ps. xix. 9, xxxiv. 11. Prov. i. 7. 'S Is taught by the precept of men. That is, their views, instead of having been derived from the Scriptures^ wer^ drawn
14 Therefiiro, behold, I will ^proceed to do a marvellous "»work among this people, even a marvellous work and a wonder: for Hhe wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
15 Wo unto them that seek deep to hide «their counsel from the Lord, and their works are in
from the doctrines of men. Our Saviour referred to this passage, and applied it to the hypocrites of his own time. Matth. XV. 8, 9. The latter part of it is, however, not quoted literally from the Hebrew nor from the LXX, but retains the sense: " But in vain do they worship me, teaching for doctrines the commandments of men." He quoted it as strikingly descriptive of the people when he lived, not as saying that Isaiah referred directly to his times.
14. I will proceed to do. Heb. * I will add to do;' that is, I will do it. V For the wisdom of t?i3ir wise men shall perish. I will bring calamity upon them which shall baffle all the skill and wisdom of their wise men. •iT Shall be hid. That is, shall not appear; shall vanish. It shall not be sufficient to prevent the calamities that shall come upon the nation.
15. TVo unto them that seek deep, &c. That is, who attempt to conceal their real intentions under a plausible exterior, and correct outward deportment. This is most strikingly descriptive of the character of a hypocrite who seeks to conceal his plans and his purposes from the eyes of men and of God. His external conduct is fair; his observance of the duties of religion exemplary; his attendance on the means of grace and the worship of God regular; his professions loud and constant, but the whole design is to conceal his real "entiments, and to accomplish some Binister and wicked purpose by it. T JFrom the Lord. This proves that the dark and they say, Who *seeth us? and who knoweth us? 16 Surely your turning of things upside down shall be esteemed as the potter's clay: foi *^shall the work say of him thai made it, He made me not? or shall the thing framed say of him that framed it, He had no undei. standing?
the design of the hypocrite is not always tt) attempt to deceive his fellowmen, but that he also aims to deceive God.
16. Surely your turning of things upside down. Your perversion of all things. They had no just views of truth. They deemed mere formality to be all that was required. They attempted to conceal their plans even from Jehovah; and every thing in the opinions and practice of the nation had become perverted and erroneous. There has been much diversity in rendering this phrase. Luther renders it, " 0 how perverse ye are!" Lowth renders it,
" Perverse as ye are! sliall the potter bi, ei-tecmed as the ciay?"
RosenmtJller, also, accords with this interpretation, and renders it, '• O your perversity," «fec. The sense of the passage seems to be this: * Your changing of things is just as absurd as it would be for the thing formed to say to him that formed it, why hast thou made me thus? It is as absurd for you to find fault with the government of God as it would be for the clay to compkin of want of skill in the potter. You complain of God's laws, and worship him according to the commandments of men. You complain o( his requirements, and offer to him the service of the mouth and the lip, and withhold the heart. You suppose that God doea not see you, and do your deeds in darkness. All this supposes that God is destitute of wisdom, and cannot sef
17 Js it not yet a very little while, and Lebanon shall be turned *^into a fruitful field, and
what is done, and it is just as absvrd as it would b« in the clay to complain that the potter who fashions it has no understanding.' IT Shall he esteemed, &c. The literal translation of this passage would be,' Your perverseness is as if the potter should be esteemed as the clay;* that is, as if he was no more qualified to form any thing than the clay itself. IT For shall the work, &cc. This passage is quoted by the apostle Paul (Rom. ix. 20, 21) to show the right which God has to do with his creatures as shall seem good in his sight, and the impropriety of complaining of his distinguishing mercy in choosing to life those whom he pleases. The sense of the passage is, that it would be absurd for that which is made to complain of the maker as having no intelligence, tnd no right to make it as he does. It would be absurd in the piece of pottery to complain of the potter as if he had no skill; and it is equally absurd in a man to complain of God, or to regard him as destitute of wisdom.
17. Is it not yet a very little while. The idea here is, * you have greatly perverted things in Jerusalem. The time is at hand when there shall be other overturnings — when the wicked shall be cut off, and when there shall be poured out upon the nation such judgments that the deaf shall hear, and the blind see, and when those who have erred iii spirit shall come to understanding,' vs. 18-24. IT And Lebanon shall be turned into a fruitful field. This is evidently a proverbial expression denoting any great revolution of things. It is probable that in the times of Isaiah the whole chain of Lebanon was uncultivated, as the word is evidently here used in opposition to a fruitful field. See Note on ch. ii. 13. The word which is rendered "fruitful field," ^^.'^S cartnel, properly denotes a fruitful field, or a finely cultivated country. See Isa. x. 18.
the fruitful field shall be esteenied as a forest?
It is also applied to a celebrated mountain or promontory on the Mediterranean Sea, on the southern boundary of the tribe of Asher. It runs northwest of the plain of Esdraek>n, and ends in a promontory or cape, and forms the bay of Acco. The mountain or promontory is about 1500 feel high; and abounds in caves or grottoes, and was celebrated as being the residence of the prophets Elijah and Elisha. See 1 Kings xviii. 19, 42. 2 Kings ii. 25, iv. 25, xix. 23. Comp. Note Isa. XXXV. 2. More than a thousand caves are said to exist on the west side of the mountain, which it is said were formerly inhabited by monks. But the word here is to be taken, doubtless, as it is in our translation, as denoting a well-cultivated country. Lebanon, that is now barren and uncultivated, shall soon become a fertile and productive field. That is, there shall be changes among the Jews that shall be as great as if Lebanon should become an extensively cultivated region, abounding in fruits, and vines, and harvests. The idea is this: * The nation is now perverse, sinful, formal and hypocritical But the time of change shall come. The wicked shall be reformed; the number of the pious shall be increased; and the pure worship of God shall succeed this general formality and hypocrisy.' The prophet does not say when this would be. He simply affirms tha* it would be before a great while — and it may, perhaps, be referred to the times succeeding the captivity. Comp. ch. xxxii. 15, XXXV. i. 6. '^ And the fruitful field be esteemed as a forest. That is, there shall be great changes in the nation, as if a well-cultivated field should be allowed to lie waste, and grow up into a forest. Perhaps it means that that which was then apparently flourishing would be overthrown and the land lie waste. Those who were apparently in prosperity, woula be hur^bied and ounished. Tb« effect
18 And s'in that day shall tbe deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.
19 The meek Mso shall *increase their joy in the Lord, and the poor*' among men shall rejoice in the Holy One of Israel.
of this revolution is stated in the following verses.
18. Shall the deaf hear the words of the book. They who now have the law and do not understand it, the people who seem to be deaf to all that God says, shall hear and understand it. IT Shall' see out of obscurity, &c. That is, the darkness being removed, they shall see clearly the truth of God and discern and love its beauty. Their eyes are now blinded, but then they shall see clearly.
19. The meek. The word meek •isually refers to those who are patient m the reception of injuries, but the Hebrew word used here (Q'^'IJS') means properly the oppressed, the afflicted, the unhappy. Ps ix. 13, x 12, 17. Isa. xi. 4. Prov. iii. 34. It involves usually the idea of humility or virtuous suffering. Comp. Ps. XXV. 9, xxxvii. 11, Ixix. 33. Here it may denote the pious of the land who were oppressed, and subjected to trials. IT Shall increase. Marg. as in the Heb. add. It means, that they should greatly rejoice in the Lord. They should see the evidence of the fulfilment of his predictions; they should see the oppressors punished (vs. 20, 21), and Jehovah coming forth to be their protector and defender (vs. 22-24). IT And the poor among men. The poor men; or the needy. Doubtless the idea is that of ihe pious poor; those who feared God, and who had been subjected to the trials of oppression and poverty.
20. For the terrible one. The violent one, y^'1^, the opp'-essor, who had extrcioed cruelty over them. This, I
20 For the terrible one is brought to nought,*" and th«» scorner is consumed, and all that watch "for iniquity are cut off.
21 That make a man an offender for a word, and ''lay a snare for him that reprovoth in the gate, and turn aside the just for a ihino; of nouajht.
suppose, refers to the haughty among the Jews themselves; to those who iield offices of power, and who abused them to oppress the poor and needy. H And the scorner. See ch. xxviii. 14, 22. IT Is consumed. Shall be entirely destroyed. IT And all that watch for iniquity. That is, who anxiously seek for opportunities to commit iniquity.
21. That make a man an offender. Literally, * who cause a man to sin,* ■JS"'I3n73; that is, who hold a man to be guilty, or a criminal. Lowth renders this singularly enough, " Who bewildered the poor man in speaking."
Grotius supposes it means, " Who on account of the word of God, that is, the true prophecy, treat men as guilty of crime." Calvin supposes it means, who bear with impatience the reproofs and denunciation of the prophets, and who endeavour to pervert and distort their meaning. Hence, he supposes, they proposed artful and captious questions by which they might ensnare them. Others suppose that it refers to the fact that they led men into sin by their new doctrines and false views. The connection, however, seems to require that it should be understood of judicial proceedings, and the sense is probably correctly expressed by Noyes.
" Who condemned the poor man in his cause." This interpretation is also that which is proposed by Rosenmuller and Gesenius. According to the interpretation above suggested, the word rendered " who make an offender," means the same as who holds one guilty; that is, condemns. IT A man. ^"^^. It is
22 Therefore thus saith the
Lord, who redeemed Abraham, concerning the house of Jacob, well known that this word stands in contradistinction to ^'^fi?, and denotes usually a poor man, a man in humble life, in opposition to one who is rich or of more elevated rank. This is probably the sense here, and the meaning is, that they condemned the poor man; that is, that they were partial in their judgments. IT For a word. '^5'13. In a word; denoting the same as a cause that is tried before a court of justice. So Ex xviii. 16: " When they have a mailer (*^^^ a word), they come unto me." So Ex. xviii. 22: " And it shall be that every great, matter (Heb. every great word) that they shall bring unto me." So Ex. xxii. 8 (in the English t-ersion 9): ** For all manner of trespass," Heb. for every word of trespass; i. e. for every suit concerning a breach of trust. So, also, Ex. xxiv. 14: "If any man have any matters to do," (Heb. " any words") that is, if any one has a law-suit. IT And lay a snare. To lay a snare is to devise a plan to deceive, or get into their possession; as birds are caught in snares that are concealed from their view. IT That rtproveth. Or, rather, that contended or pleaded; that is, that had a cause. The word riS'J means often to contend with any one; to strive; to seek to confute; to attempt to defend or justify, as in a court of law. Job xiii. 15, xix. 5, xvi. 21, xxii. 4. It is also applied to deciding a case in law, or pronouncing a decision. Isa. xi. 3,
4. Gen. xxxi. 37. Job ix. 33. Here it means one who has brought a suit, or who is engaged in a legal cause. IT In the gate. Gates of cities being places of concourse, were usually resorted to for transacting business, and courts were usually held in them. Deut. xvii.
before them completely within theii power, so that they might use him for their own purposes, at the same time that they seemed to be deciding the cause justly. IT And turn aside the just. The man who has a just or righteous cause. IT Fur a thing oj nought. Or a decision which is empty, vain (inna), and which should be regarded as null and void.
22. Therefore. In consequence of the happy change which shall ^ake place in the nation when the oppressor shall be removed (vs. 20,21), and when the poor and the meek shall rejoice (ver. 19), and the ignorant shall be instructed (ver. 18), Jacob shall not be ashamed of his descendants as he wag before, nor have cause to blush in regard to his posterity. IT Who redeemed Abraham. That is, who brought him out of a land of idolaters, and rescued him from the abominations of idolatry. The word redeem here, "T^S j properly denotes to ransom, i. e. to redeem a captive, or a prisoner with a price paid. Ex. xiii. 13, xxxiv. 20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover. Job v. 20. 1 Kings i. 29. 2 Sam. iv. 9. Ps. Ixxi. 23. It is used in this general sense here; and means that Jehovah had rescued Abraham from the evils of idolatry, and made him his friend. The connection, also, would seem to imply that there was a reference to the promise which was made to Abraham that he should have a numerous posterity. See ver. 23. IT Jacob shall not now be ashamed. This is a poetical introduction of Jacob as the ancestor of the Jewish people, as if the venerable patriarch were looking upon his children. Their deportment had been such as would suffuse a father's cheeks with shame; henceforward in the reformation that would occur he would not bi ashamed of them/ but would look on
23 But when he seeth his children, the vvork^ of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.
them witli approbation. IT Neither shall his face wax pale. The face usually becomes pale with fear; but this may also occur from any strong emotion. Disappointment may produce paleness as well as fear; and perhaps the idea may be that the face of Jacob should no more become pallid as if he had been disappointed in regard to the hopes which he had cherished of his sons.
23. But when he seeth his children. The sense is, * he shall not be ashamed of his sons, for he shall see them henceforward walking in the ways of piety and virtue.' IT The work of my hands. That is, this change (vs. 17-19) by which the nation will be reformed, will be produced by the agency of God himself The sentiment is in accordance with the doctrines of the Scrip-
24 They ^''also that erred in spirit shall ®come to understand, ing, and they that murmured shall learn doctrine.
tures every where, that men are recovered from sin by the agency of God alone. Comp. Isa. Ix 21. Eph. ii. 10. ^ In the midst of him. In the midst of his people. The name Jacob is often employed to denote all his posterity, or the whole nation of the Jews.
24. They also that erred in spirit. See vs. 9, 10. IT Shall learn doctrine. When this would occur the prophet does not state. It may be intended to denote the times of Plezekiah; or the times subsequent to the captivity; or possibly it may refer to the times under the Messiah. All that the prophet teaches is, that at some future period in the history of the Jews, there would be such a reform that they should be regarded as the worthy descendants of the pious patriarch Jacob.
It is probable that the prophecy in this chapter was delivered about the same time as that in the previous chapter, and on the same general occasion. It is evident that it refers to the time of Hczekiah, when the Jews were alarmed by an apprehended invasion of the king of Assyria. Hezekiah had revolted from the king of Assyria (2 Kings xviii. T); and it is probable that many of the leaders ef the Jews began lo be alarmed at the prospect that their land would be invaded by him, especially as it was known that it was the intention of Sennacherib to make war on Egypt, and that he could easily take Judea in his way. In such circumstances it was natural that they should propose an alliance with the Egyptians, and seek to unite their forces with theirs to repel the common danger. Instead of looking to God, and relying on his aid, they had probably entered into such an alliance oftensive and defensive, ch. xxxi, I. To see the impropriety of such a league it is to be remembered that God had promised to be the protector of his people, and that he had prohibited alliances with the surrounding nations; that it was a leading part of the Jewish policy, as instituted by IVloses, to keep them a distinct and independent people; and that special oarc had been exercised to keep them from returning to the cus.oms, or depending on the aid of the Egyptians. This alliance had been formed unquestionably contrary to the solemn counsel and warning of Isaiah (ch. xx); and he now reproves them for it, and endeavours to recall them again to confidence in God
The following is a summary of the contents of the chapter. I. The prophet denounces " wo" on them for seeking the aid of Egypt, vs. 1, 2. II. He assures them that Egypt would be unable to help them, and that the eflect would be that they would yet be ashamed themselves of the alliance, vs. 3—7. 111. The prophet is directed to make a solemn record that the prevailing character of Iho Jews was that of a rebellious people, vs. 8—11. IV. The judgtiaent of God is denounced against thorn for forming this alliance, under the image of a wall that is ready to fall on them, and destroy them ▼B- 14—14. V. The prophet tells them of the true way in which they may have peace and confidencb, and that is by putting their trust in God, and assures them that God waits to become their defender, VB. 15 — 13. VI. God would yet bless them. The people would see the vanity of their reliance on Lff)Tt,and would turn imto God, and their turning to him would be attended with m ist rich and valuable blessings. Tncsc blessings are described in highly figurative and beautiful lar.guagc in vs.!•— 26. V/l. JEHOVA H would show himself the protector of his people; and would in a signal and sudden mRnner overthrew and destroy the Assyrian, and deliver his people, vs. 27 — 33. 'The scopt therefore of the chapter is to lead them to look away from Egypt, ai..j to put confidence in God, ak whose hand they were about to experience so signal a deliverance from the much dreaded invasion of Sennacherib.
1 Wo yto the rebellious children, saith the Lord, that take counsel, but not of me; and that cover^ with a covering, but not of my Spirit, that they may add
1. Wo. Note ch. xviii. 1. ^ To the rehellious children. To those whom he had nourished as children, and who had rebelled against him. See Note ch. i. 23. IT That take counsel, but not of me. They look to Egypt, and depend on a human arm. V And that cover with a covering. The idea here, according to our translation, is, that they seek protection or a covering from the impending calamity. Lowth renders this, " who ratify covenants;" supposing that the reference is to the fact that in ancient times compacts were formed by offering sacrifices, and by pouring out libations. The Hebrew, according to Lowth, means, " who pour out a libation." So the LXX render it •* and thou hast made covenants " — (TvvOfiKas. The Syriac renders it " who pour out libations." The Hebrew word TjOJ ndsdkh, properly conveys the idea o( pouring out, and is applied (1,) to Jie act of pouring out wine as a driwk ©ffering, or as a libation to God (1 Ohron. xi. 18, Gen. xxxv. 14, Ex. xxx. &, Hos. ix. 4); (2,) to the act of pouring out oil, that is, to anointing kings and rulers (Ps. ii. 6, Dan. xi. 8); (3,) to the act of pouring out melted metals, that is, to cast them. Isa. xl. 19, xliv. 10. — The word also may have a meaning kindred to t]?0 sdkhdkh, and denote to cover, as in Isa. xxv. 7. Various derivatives from the word are rendered " to cover withal," Num. iv. 7; •* the covering," Isa. xxviii. 20; " the web;* that is, that which is woven for a covering. Judges xvi. 13, 14. The idea, however, which best suits the connection here is probably that sug-
2 That ftwalk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
3 Therefore shall the strength
gested by Lowth, in accordance with the LXX, and the Syriacj and adopted by Rosenmtlller, Gesenius, and others, to make a libation; that is, to ratify a covenant, or compact. IT But not of my Spirit. It was not such as was suggested by his Spirit, and not such as he would approve. IT That they may add sin to sin. They add to the sin of rebellion against God that of forming an alliance. — Sins do not usually stand alone. When one is committed, it is often necessary to commit others in order to carry out and complete the plan which that contemplated.
2. TJiat walk to go down to Egypt. Heb. * Going in the descent to Egypt.' That is, they do it by their ambassadors (ver. 4). The journey to Egypt from Palestine is always represented aa going down. Gen. xii, 10, xlii. 3, xliii. 15. Num. xx. 15. Deut. x. 22. IT To strengthen themselves in the strength of Pharaoh. To form an alliance with Pharaoh, that thus they might be able to repel the threatened invasion. Pharaoh was the general name of the kings of Egypt, in the same manner as C<Bsar was the common name of the emperors of Rome. If To trust in the shadow of Egypt. A
" shadow," ^?? is an emblem of protection and defence — as a shade is a protection from the burning rays of the sun. See Note ch. iv. 6.
3. Therefore shall the strength of Pharaoh be your shame. See Note ch. XX. 5. H Yo*r confusion. Heb. For reproach. It would either occur that the Egyptians would not enter into an alliance; or tliat if they did, tb^y could
of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
4 For his princes wej''°' at Zoan, and his ambassadors came io Hanes.
5 They were all ashamed**' of a people that could not profit (hem, nor be an help nor profit, but a shame, and also a reproach.
not defend them, and in either case it would be the source of deep regret and shame.
4. For his princes. The seifloj of this verse seems to be this. The prophet is stating the fact that the Jews would be ashamed of their attempted alliance with Egypt. In this verse, and the following, he states the manner in which they would be made sensible of their folly in seeking this alliance. He therefore enumerates several circumstances in regard to the manner in which the alliance had been sought, and the disappointment that would follow after all their vain confidence. He therefore states (ver. 4,) that the Jews had employed persons of the highest respectability and honour — even princes — to secure the alliance; that they had gone to Egypt with much difficulty — through a land where lions, and vipers, and fiery serpents abounded; that they had at much hazard taken their treasures down to Egypt in order to secure the alliance (vs. 5, 6), and that after all, the Egyptians could not aid them. The phrase " his princes," refers to the princes of Judah,the ambassadors that the Jews sent forth, and the idea is, that they regarded the alliance as of so much importance that they had employed their most honourable men — even their princes — to secure it IT Were at Zoan. Had come to Zoan, or were there on the business of their embassy. On the sit- Bation of Zoan, see Notes on ch. xix. 11, 13. It was the residencf of the kings in Lower Egypt, and would be ^.e place to which the ambassadors
6 The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the vipc^ and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit thejn,
would naturally resort to negotiate an alliance. IT Ca7ne to Hanes. Respecting the situation of this place there has been much diversity of opinion among interpreters. The Chaldee renders it by the more full word Tahpanhes; and Grotius supposes that the word is contracted from Tahpanhes (Jer. xliii. 7, 8), and that the name was sometimes abbreviated and written D3H Hanes. Vitringa supposes that it was Anusis, situated in the Delta of the Nile, and the residence of the king of the same name. Herodotus (ii. 137) mentions a city of that name, "Awaiq. Anusi? was a king of Egypt before the irruption of the Ethiopians, and it was not uncommon for a king to give his own name to a city. Probably Anusis is the city intended here; and the sense is, that they had come to the royal residence for the purpose of negotiating an alliance. It is known that in the time of Jeremiah (588 years before Christ) Tahpanhes was the capital of the nation. See Jer. xliii. 9.
5. They were all ashamed. That is, all the legates or ambassadors. When they came into Egypt, they found them either unwilling to enter into an alliance, or unable to render them any aid, and they were ashamed that they had sought their assistance rather than depend on God. Comp. Jer. ii. 36.
6. The burden of the beasts of the south. The word south here refers doubtless to the country ^o the south of Judea, and particularly to Egypt. Thus it is used in Dan. xi. 5, 6. The phrase " beasts of the south," here refers to the animals that were travelling to Egypt. Isaiah, i visioit, sees the i caravan heavily lauen with treasures \ pursuing a southern direction on its way j to Egypt. The word " burden," is used! in two senses, to denote that which is ' borne, a heavy burden; or an oracle, a solemn prophetic message. See Notes ch. XV. 1, xvii. 1, xix. 1. Many understand the word here in the latter sense, and regard this as the title of a prophetic message similar to those in chs. X7. 1, xvii. 1, xix. 1. But the word is douotless used here in its ordinary signification, to denote the load which is borne on animals, and here especially the treasures which were borne down to Egypt, for the purpose of securing their friendly alliance. The prophet sees the caravan, or the beasts of the ambassadors heavily laden with rich treasures, travelling southward towards Egypt, and cries out ' O the heavy burden, the load of treasures going to the Bouth!' IT Into the land of trouble and anguish. Egypt; so called either because it was the land where the liebrews had formerly suffered so severe oppressions; or because it was a land where the subjects were now grievously oppressed, and borne down with cruel laws; or because it was yet to be a land of trouble, from which the Jews could expect no aid. The general idea is, that Egypt was not a land of liberty and happiness, but a country where cruelty, oppression, and wo abounded. One source of trouble, as emblematic of all, the prophet immediately mentions when he designates that it abounded with venomous reptiles. IT The viper.
•^>!S^, epheh. LXX ucnriSes, asps. See Isa. iix. 5. This is a well known species of serpent. It is probably the same as the El Effah of the Arabs, which is thus described by Mr. Jackson. " It is remarkable for its quick and penetrating poison; it is about two feet long and as thick as a man's arm, beautifully spotted with yellow and brown, and sprinkled over with blackish specks, similar to the horn-nosed snake. They have a wide mouth, by which they inhale a great quantity of fiir. and. when inflated therewith they «ject it with such force as to be heard at a considerable distance.* Itiswei; known that Egypt produced venomous reptiles in abundance. Cleopatra destroyed herself with the bite of an asp which she had concealed for that purpose. H And fiery flying serpent. vjS":?a C]'nia. LXX. tKyova aa-TrtJwK ■nzTOfiivoiv. This is the flying serpent so often referred to in the Scriptures. See a description of it in Notes on ch. xiv. 29. It is known to have abounded in the Arabian deserts, and was doubtless found aiso in Egypt as being in the same latitude, and infested with similar reptiles. Niebuhr thus describes a species of serpent which answers to this account. " There is at Bakra a sort of serpents which they call Heie Sursurie, or Hie Thiare. They commonly keep upon the date trees; and as it would be laborious for them to come down from a very high tree in order to ascend another, they twist themselves by the tail to a branch of the former, which, making a spring, by the motion they give it, throw themselves to the second. Hence it is that the modern Arabs call them the flying serpents — ■ Hcie Thiare." Lord Anson, as quoted by Niebuhr, also speaks of them as follows. " The Spaniards informed us that there was often found in the woods a most mischievous serpent, called the flying snake, which, they said, darted itself ^om the boughs of trees on either man or beast that came within its reach., and whose sting they took to be inevitable death." There was a species of serpent which the Greeks called Acontias, ^ndi the Roman Jaculus, (rom their swift darting motion, and perhaps the same species is here referred to which Lucan calls Jaculique volucres. That these venomous reptiles abounded in Egypt is expressly testified by profane writers. Thus Ammianus says (Lib. xxii. cap. xv.), tha* " Egypt nourishes innumerable serpents, basilisks, and two-headed serpents [amphisbaenas]. and the scytalu*? [a serpent of a glistening colour], and the acontias [Lat. Jaculus], and adders, and vipers, and many others." IT They will carry their riches. Presents, designed t » induce the Egyptians to entel
7 Far *the Egyptians shall help in vain, and to no purpose: there lore have I cried 'concerning this, Their ^strength is to sit still.
into the alliance. That it was a common custom to make presents when one king sent an embassy to another, whether the design was to show friendship or civility, or to form an alliance, IS well known in regard to all the nations of the East. The custom prevails at the present day, and is often referred to in Scripture. See 1 Kings XV. 19. 2 Kings, xvi. 8, xviii. 14, 15.
7. For the Egyptians shall help in tain. That iG, if they enter into the alliance they shall not be able to defend you from the invader. The other member of the sentence would seem to imply that they would make promises of aid, and would even boast of being able to deliver them, but that they would fail in their promises. IF Therefore have I cried. Therefore have I the prophet cried, i. e. I do call her so. IT Concerning this. Concerning this country; that is, Egypt. Some have understood this as referring to Jerusalem, but the connection requires us to understand it of Egypt. IT Their strength is to sit still. This is evidently designed tc be an expressive appellation of Egypt. The word here rendered, without much propriety,
" strength," ^vi"^ Bdhdbh, is a proper name of Egypt, and is several tlmea applied to it. Isa. li. 9:
Art thou not it that hath cut Rahab And wounded the dragon J
In this passage there can be no doubt that it refers to Egypt. So in Ps. ixxxvii. 4, Ixxxix. 10 (see the margin). Why it was given to Egypt is unknown, and can only be conjectured. Bochart (Geog. S. P. i. Lib. iv. c. 24) supposes that it is derived from the word piPi, which signifies a pear, and that it was given to the Delta or Lower Egypt on account of its form, as somewhat resembling a pear. But there is not clear evidence that such was the meaning of
8 Now go, write it before them in a table, and note it in a book, that it may be for the ^time tc come for ever and ever •
the word, and there is no reason why we should forsake the usual sense ol the Hebrew word. The verb 2«n*J JRdhdbh, means to urge, press on, attack, Prov. vi. 3; to be high spirited, fierce, full of courage; to behave proudly, Isa. iii. 5; and has, in most instances, a relation to pride, to arrogance, to boasting. Job ix. 13. Ps. xl. 4. The noun Rahab indicates ferocity, haughtiness, boasting, insolence; and the name was doubtless given to Egypt on account of its insolence and pride. It is used here because Egypt would be full of self confidence, and would boast that she could aid the suppliant Jews and deliver them from the threatened invasion. The phrase rendered " to sit still," is a part of the name which the prophet gave to her. Though she boasted, yet would she sit still; she would be inefficient, and would do nothing; and the whole name, therefore, may be rendered, * I call her the blusterer that sitteth still;' that is, " they are courageous in talking; cowards in acting." Taylor.
8. Now go. This is a direction to the prophet to make a permanent record of the character of the Jewish people. The fact to be recorded was, that they were rebellious (ver. 9); the design for which the record was to be made w&s to show to future times that this had been the uniform character of the nation. The record was to be preserved that it might be a proof of the care of God towards the nation even in the midst of their long-continued and obstinate perverseness. IT Write it before them. Before the Jews themselves, that they may see the record, and may have it constantly before them. ^ Ina table. Or on a table. The word
^l? denotes a tablet either of stone to engrave upon (Deut. ix. 9, Ex. xxxi. 18); or of wood, 1 Kings vii. 36 It
9 That this is a rebellious •people, lying children, children that will not hear the law of the Lord:
10 Which say ^to the seers, See not; and to the prophets, Prophesy not unto us right
is not improbable that this was to be exposed to public view in some conspicuous place near the temple. II And note it. Engrave it; that is, record it '^ In a look. On parchment, or in the usual way of writing. See Note on oh. viii. 1. IT For4he time to come. Heb. as in the ijiargin, * the latter day.* It was to be made in order that future ages might know what had been the character of that people, and what had been the patience and forbearance of God in regard to them.
9. That this is a rebellious peoj^le. Note ch. i. 2. IT Lying children. They had promised in solemn covenant to take Jehovah as their God, but they had been unfaithful to their vows.
10. Which say to the seers.. The prophets. See Note ch. i. 1. IT See not. They desire not that they should communicate to them the will of Jehovah. IT Prophesy not unto us right things. It is not probable that they openly demanded of the prophets that they should declare falsehood and deceit, but their conduct was as if they had required that. The sense is, they bore with impatience the threatenings and commands of the true prophets; they were offended at their plainness and their reproofs of their vices; and they preferred the false prophets, who fell in with their prejudices, and who did not denounce the judgment of God for their crimes. ^ Speak unto us smooth things. That is, those things which are in accordance with our feelirgs, prejudices, and desires; which assure us of prosperity and success, and which will not disturb us with the apprehension of punishment. This was spoken particularly of their desire to make a league with Egypt, an enterprise fo' M-hicii the true prophets threat-
things; speak unto us ''smooth things, prophesy deceits:
11 Get ye out of the way, tuin aside out of the path, causa the Holy One of Israel to cease from before us.
ened them with the divine displeasurci but which probably the false prophets encouraged. IT Prophesy deceits. Not that they would openly and avowedly demand to be deceived, but they demanded that which the prophet says would be deceits. No man professedly desires to be deceived; but many a man is willing to put himself under that kind of teaching which is deceit, and which he might know to be falsehood if he would examine it.
* way,* and * path,* are used to denote the true religion, or the true doctrines of God. Matth. vii. 14, xxii. 16. John xiv. 4. Acts xviii. 26, xix. 9, 23. 2 Pet. il. 15. The request here was that the true prophets would recede from the stern and true precepts of religion, and turn to the ways of falsehood and deceit. IT Cause the Holy One of Israel to cease from before us. The sense of this is, * Let us hear no more of this name. We are weary of constantly hearing it, as if there was nothing else but the ceaseless repetition of the name The Holy One of Israel.* It is to be remembered that ihe prophets spoke in this name, and often commenced their prophecies with the announcement, * thus saith the Holy One of Israel.' No one more frequently used this than Isaiah. See vs. 12,15. Comp.ch.i. 4,v. 19,24, X. 20, xii. 6, xvii. 7, xxix. 19, xxxi. 1, xli. 14. It is probable that a reference constantly to the fact that he was holy was that which most troubled them. How descriptive of the feelings of sin« ners! How striking an illustration of the fact that they do not wish to heal of the name or lawa of the Holy Loi'i
12 Wherefore thus saiith the Holy One of Israel, Because ye despise this word, and trust ^in ^oppression and perverseness, and stay thereon:
13 Therefore this iniquity
God! And what a melancholy proof of depravity is it when men pursue Buch a course that they do not wish to hear of him, and desire no more to be troubled with his name and laws!
12. Wherefore thus saith the Holy One. JEnovAH. There may be some reference here to the fact adverted to in ver. 11, that they were weary of the name of the Holy One of Israel, and of the perpetual reiteration of his commands. Isaiah, as if to show them how little he was disposed to comply with their prejudices, again makes an appeal to that name, and urges the authority of Jehovah, It is often proper to repeat the very doctrine to which sinwers object, and which has given them offence. That they are offended, shows that their minds are awake to the truth, and gives some indication that their consciences trouble them. Ministers of God should never shrink from their duty because men oppose them; they should never cease to speak in the name and by the authority of the Holy One of Israel, because that name may excite opposition and disgust. IT Ye despise this word. That is, the word, or message of Jf.hovah (ch. xxviii. 13, 14); or perhaps it means the word * Holy One of Israel.* The eense is, that they did not trust in the promise and protection of Jehovah, but relied on human aid. IT And trust in oppression. Marg. fraud. The word P*Z33f properly denotes oppression, or extortion (Eccl V. 7. Ezek. xxii. 7, 12); then, that which is obtained by extortion, and also by fraud. Lev. vi. 4. Ps. Ixii. 11. Eccl. vii. 7. It may refer here to the fact that they had, by unjust and oppressive exactions, obtained *he treasures referred to in ver. 6, by which they hoped to conciliate the fevour of Egypt. — Or it may mean
shall be to you as a breach s'ready to fall, swelling out in a high wall, whose breaking comeih suddenly at an instant.
14 And he shall break* if as
that they trusted in their fraudulent purposes toward God; that is, to a false and perfidious course, by which they were unfaithful to him. IT Perverseness. A crooked, perverse, rebellious course. They refused submission to Jehovah, and relied on the aid of strangers.
13. Therefore Ihis iniquity. That is, this refusing ij trust in Jehovah, and this intention to seek the alliance of Egypt. The general sense of the figure here is, that their depending on Egypt would involve them ultimately in complete and awful ruin — ruin that should come upon them as suddenly as when a wall that had been long swelling out gives way. IT As a breach ready to fall. Like a breaking forth, or a bursting in a wall. IT Swelling out in a high wall. That is, where the foundation is not firm, and where one part of the wall sinks, and it inclines to one side mitil it suddenly bursts forth. A similar figure is used by the Psalmist:
Ye shall be slain all of you, As a bowing wall shall ye be, and aa a tottering fence. Ps. Ixii. 3.
^ Whose breaking comeih suddenly. Though it has been long leaning and swelling, yet the actual bursting forth would be in an instant. So would it be with the destruction that would come upon the Jews. Though by their sins they had been long preparing for it, yet it would come upon them by a sudden and tremendous crash. So it will be with all sinners. Destruction may seem to be long delayed — as a wall may be long inclining, and may seem to prepare imperceptibly to fall; but in due time it will come suddenly upon them, when too late to obtain relief
14. And he shall break it.i* tht
the breaking of the Spotter's vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.
breaJting. That is, its breaking shall be like the breaking of a potter's vessel. The LXX read it, " And its fall, TO 7rrtI;//«, shall be like the breaking of an earthen vessel." ^ As the hreakivg of the potter's vessel. That is, as an earthen, fragile vessel, which is easily dashed to pieces. The image here is all drawn from the bursting forth, or the complete ruin of the swelling wall; but the sense is, that the Jewish republic would be entirely broken, scattered, demolished. IT He shall not spare in the bursting of it. Figuratively in the bursting of the wall; literally in the destruction of the Jewish state and polity. IT A sherd. A piece of pottery; a fragment. IT To take fire from the hearth. Large enough to carry coals on. IT Or to take water withal out of the pit. Out of the fountain, or pool; that is, it shall be broken into small fragments, and the ruin shall be complete — as when a wall tumbles down and is completely broken up. The sense is, that the republic of Israel would be completely ruined, so that there should not be found a man of any description who could aid them. The prophet does not specify when this would be. It is not necessary to suppose that it would occur on the invasion of Sennacherib, or that it would be the ijnmediate consequence of seeking the aid of Egypt, but that it would be a consequence, though a remote one. Perhaps the figure used would lead us to look to some remote period. A high wall will begin to give way many years before its fall The swell will be gradual, and perhaps almost imperceptible. For some time it may appear to be stationary; then perhaps some new cause will produce an increase of the projecting part, until it can no longer sustain
15 For thus sailh the Lord God, the Holy One of Israel, In returning and rest *shall ye be saved; in quietness and in confidence shall be your strength; and ye would not.
itself, and then the ruin will be sudden and tremendous. So it would be with the Jews. The seeking of the alliance with Egypt was one cause — though a remote one — of their final ruin. Their forsaking God and seeking human aid, was gradually but certainly undermining the foundations of the state — as a wall may be gradually •indermined. Frequent repetitions of that would more and more impair the real strength of the republic, until, for their accumulated acts of want of confidence, the patience of God would be exhausted, and the state would fall like a mighty, bursting wall. The prophecy was fulfilled in the invasion of Jerusalem by the Chaldeans; it had a more signal and awful fulfilment in its destruction by the Romans.
15. For thus saith the Lord God. The desigB of this verse is to give a reason for the destruction that should come upon them. That reason was, Vhat God had indicated to them the path of truth and safety, but they chose not to follow it, and refused to put confidence in him. V In returning. In returning to God; that is, if you are converted to him. IT And rest. That is, by calmly reposing on God for assistance, and not seeking the alliance of Egypt. See Ex. xiv. 13. T In quietness. In a collected, quiet state of mind. H In confidence. By putting simple trust in God. ^ Shall be your strength. You shall be safe; your enemies shall not be able to overcome and subdue you. IT But ye would not* When Jerusalem wai threatened by Sennacherib, Hezekiah did put this con« fidence in God, and reposed calmly and securely on his promises (Isa. xxxvi. 15, 18, 21); but it is not improbabl* that when the city was first threatene<i
16 But yc said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue *you be swift.
17 One thousand '"s/iaZZ/ee at and Hezekiah heard of the preparations made by the Assyrians, he had joined with the party in Jerusalem who proposed an alliance with Egypt, and that this was known to Sennacherib. Isa. xxxvi. 6. Probably, however, before the invasion had actually commenced he had seen the impropriety of this, either because the aid of Egypt could not be secu'-ed, or because Isaiah had warned him of this, and had been brought to put his trust entirely in Jehovah. Yet the offence had been committed of refusmg to put implicit confidence in Jehovah and of seeking the aid of Egypt, and for that the punishment is threatened in this chapter. Vs. 16, 17.
16. But ye said. No. Ye who proposed an alliance with Egypt. IF For we will flee upon horses. The word flee, 0^3, usually signifies to flee before, or from any person or thing. But here it seems to have the notion of making a rapid motion in general, and not to refer to the fact that they expected to flee from their enemy, for it does not seem to have been a part of their expectati'^n. The idea seems to be that by their alliance with Egypt they would secure the means of rapid motion, whatever might be the necessity or occasion for it, whether against or from an enemy. The sense is, ' we will by this alliance secure the assistance of cavalry; and, doubtless, the design was to employ it in the attack and discomfiture of their foes. It will be recollected that Moses (Deut. xvii. 16) strictly forbade that the future monarch of the Jews should •'multiply horses to himself, to cause the people to return to Egypt," and that consequently the employment of cavalry was against the laws of the nation. For the reasons of this prohibition, sec IJote on ch. ii. 7. The attempt, there-
the rebuke of one; at the rebuke of five shall ye flee; till ye be left as ^a beacon upon the top of a mountain, and as an ensign on an hill.
fore, in the time of Hezekiah to call in the aid of the cavalry of Egypt was a violation of both the letter and the spirit of the Jewish institutions. Comp ch. xxxi. 1. Hos. xiv. 4. ^ Therefore shall ye flee. You sliall fly before your enemies; you shall be defeated and scattered. IT We will ride vpon the swift. That is, upon fleet horses, or coursers. Arabia was celebrated, and is still, for producing fleet coursers, and the same was formerly true of Egypt. See Note on ch. ii. 7.
17. One thousand, &c. The sense of this is, that you shall be easily alarmed and overcome by those who are inferior in numbers and strength. The number " one thousand," is put for a large indefinite number; probably meaning all. ^ At the rebuke of one. The number one here is put to denote a very small number; a number in the ordinary course of warfare entirely disproportionate to those who would be vanquished. There is probably a reference here to the prediction in Deut. xxxii. 30:
How should one chase a thousand, And two put ten thousand to flight, Except their Rock had sold them. And JEflOVAH had shut them up?
H At the rebuke of five. Of a very small number.? Till ye be left as a beacon upon the top of a mountain.
The word rendered beacon, 1*5^ (Gr icTTos, a 7nasti, denotes properly the mast of a ship, Isa. xxxiii. 23, Ezek. xxvii. 5; then any thing resembling a mast, a flag-staff*, or a beacon of any kind. It may refer to a staff" or mast erected on a promontory to warn sailors, or to be a landmark — as it is not improbable that the masts of skips would be employed for that purpose; or it may refer to a flag-staff, erected on a conspicuous place, to which the nation
18 And tlierefore will the Lord ^wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is Si God of judgment: ^blessed are all they that wait for him.
could raily in time of war. On the Hca coasts of our own country such beacons are often erected. Those which I have seen consist of a pole erected on an eminence or rising ground with a cask or barrel painted white on the top. The idea seems to be, that of a long pole erected for any purpose, and which was standing alone, stripped of its leaves and branches, and without ornament. So woidd be the few, solitary, and scattered.Tews when driven before their enemies. ^ And as an ensign on an hill. See Note ch. v. 26, xi. 12. The idea is, that those who should escape would be few in number, and would stand alone, as a beacon in vie IV of all the nations, to admonish them of the justice of God, and the truth of his threatenings — like an ensign floating on a hill that can be seen from afar. What a striking description is this of the condition of the Jews in our times, and indeed in all ages since their dispersion! Their strength, and influence, and power as a people are gone. They stand as beacons to warn the nations of the evils of a want of confidence in God and of his justice.
18. And therefore. The sense of the words rendered " and therefore," may be better expressed by the phrase, " yet moreover," meaning that notwithstanding their sins and the necessity of punishing them, Jehovah would be longeulTering, and would yet bring the nation to repentance. II And therefore will he be exalted. Lowth renders this in accordance with a conjecture of Houbigant, " Shall he expect in silence," by reading t)^1^ instead of ^''■'1'. But there is no authority for this except a single MS. RosenmQller supposes it means, in accordance
19 For the people shal, dwell ^'in Zion at Jerusalem; thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when *he shall hear it, he will answer
with the interpretation of Jarchi, that he would delay, i. e. that his mercy would be long or his judgment remote. But the sense seems to be, that Goa would be so forbearing that his character would be exalted, i. e. that men would have more elevated conceptions of his truth, mercy, and faithfulness. II For the Lord is a God of judgment. He will do what is right. He will spare the nation still; and yet establish among them the true religion, and they shall flourish. H Blessed are all they that wait for him. This seems to have been recorded to encourage them, when the threatened calamities should come upon them, to put their confidence in God, and to trust that he v/ould yet appear and restore the nation to himself. This verse is the commencement of the annunciation of the blessings which should yet be conferred on them. The description of these blessings is continued to ver. 26.
19. For the people shall dwell in Zion. Note ch. i. 8. The language here is evidently adapted to a return from the captivity. The whole design of the passage (vs. 19-26) is to describe a future state of prosperity by images mainly drav/n from the idea of temporal enjoyment. The sense is, that in some period subsequent to the calamiti*^? ihat would befall them for their in.proper reliance on the aid of Egypt (vs. 16, 17), there would be prosperity, peace and joy in Jerusaleui. The order of events, as seen by the prophet in vision, seems to be this. He sees the people threatened with an invasion by Sennacherib. He sees them forget tlieir reliance on God and seek the aid of Egypt. He sees, as a consequence of this, a long series of
20 And Ihovgh 'the Lord ^^ive you the bread of adversity, and the water of affliction,* yet shall not thy teachers be ^removed
calamities resulting in the downfall of the republic, the destruction of the city, and the captivity at Babylon. Yet he sees, in the distant prospect, prosperity, happiness, security, piety, the blessing of God, and rich and abundant future mercies resting on his people. That the blessings under the Messiah constitute a part of this series of mercies no one can doubt who attentively considers the language in vs. 25, 26. 11 Thou shall weej) no more. See Note ch. xxv. 8. IT He will he very gracious unto thee at the voice of thy cry. When in your calamities you shall cry unto him for deliverance, he shall hear you, and restore you to your own land. This is in accordance with the statements in ch. xxvi. 8, 9 (see Notes on these verses), that in their captivity in Babylon they would seek God. IT He will answer thee. See Jer. xxix. 12-14.
20. And though the Lord give you the bread of adversity. The bread that is eaten in a time of calamity; that is, he would bring upon them sore distress and want. II The water of affliction. Marg. " oppression." That is, water drank, in times of affliction and oppression, or in the long and weary days of captivity. 11 Yet shall not thy teachers. Your public instructors and guides. Ps. Ixxiv. 9. Amos viii. 11, 12. Isa. xliii. 27. Dan. xii. 3. This refers to all those who would be the true guides and teachers of the people of God in subsequent times; and relates, therefore, not only to prophets and pious men whom God would paise up under their own dispensation, but also to all whom he would appoint to communicate his will. It is a promise that the church of God should never want t pious and devoted ministry qualified ID make known his will and defend his.ruth. IT Be removed into a corner. The word here used (^5^'^ fror.- ^:3)
into a corner any nriore, but thine eyes shall see thy teachers:
21 And thine ears shall hear a word behind thee, saying, This
occurs nowhere else in the Scriptures, It is probably derived from C)33 a wing; and in the Syriac and Chaldee, it means to collect together. The LXX render this, " And they who deceived thee shall no more come near unto thee." The Syriac, ".^.nd he (that is, the Lord) shall no more collect thy seducers." The Chaldee, " And he shall no more take away his own glory from the house of his sanctuary." Rosenmflller, in accordance with Schultens, renders it, " And thy teachera shall no more hide themselves," referring to the fact that the wing of a fowl furnishes a hiding place or shelter. This would accord with the general idea that they should not be removed from public view. Lowth, singularly and without authority from the versions or MSS., renders it,
"Yet the timely rain shall no more be restrained.*' The general idea is, evidently, that they should be no more taken away; and probably the specific idea is that proposed by Taylor (Heb. Concord.), that thy teachers shall no more, as it were, he winged, or fly away; that is, be removed by flight, or as a flock of birds moving together rapidly on the wing.
2L And thine ears shall hear a word. A command or admonition. You shall not be left without spiritual guides and directors. IT Behind thee. That is, says Vitringa, the voice of conscience, as an invisible guide, shall admonish you. The idea, however, seems to be that if they were ignorant of the way, or if they were inclined to err, they should be admonished of the true path which they ought to pursue. The idea IS taken either from the practice of teachers who are represented as following their pupils and admonishing them if they were in danger of going astray (Gtotius^; or from shepherds, who are represented as following their flocks
'is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.
'22 Ye shall defile also the covering of thy ''graven images of silver, and the ornament of thy aiolten images of gold: thou slialt ^cast them away as a and directing them when they wandered. The Jews understand this voice " from behind " to be the Bath Kol — ' the daughter of the voice;' a divine admonition which they suppose attends the pious. The essential thought is, that they would not be left without a guide and instructor; that if they were inclined to go astray they would be recalled to the path of truth and duty. Perhaps there is the idea, also, that the admonition would come from some invisible influence, or from some unexpected quarter, as it is often the case that those who are inquiring on the subject of religion receive light from quarters where they least expected, and from sources to which they were not looking. It is also true that the admonitions oi Providence, of conscience, and of the Holy Spirit, seem often to come from behind us; that is, they recall us from the path in which we were going, and restrain us from a course that would be fraught with danger. H IVhen yc turn to the right hand, &c. When you shall be in danger of wandering from the direct and straight path. The voice shall recall you, and direct you in the way in which you ought to go.
22. Ye shall defile also. That is, you shall regard them as polluted and abominable. This is language which is often used respecting their treatment of the images and altars of idolatry when they became objects of abomination, and when they were induced to abandon them. See 2 Kings xxiii. 8, 10, 16. It is not improbable that before destroying them they would express their abhorrence of them by some act of polluting or defiling them, as
menstru dus cloth; thou shall say unto it. Get thee hence.*
23 Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.
significant of their contempt for the objects of degraded idolatry. See Note ch. ii. 20. The sense of the whole passage is, that the effect of the judgments which God was about to bring upon the nation would be, to turn them from idolatry, to which as a nation they bad been signally prone. If The covering. The images of idols were usually made of wood or clay and overlaid with gold. 'J'hat gold and silver were used to plate them is apparent from Deut. vii. 25; and the whole process of making them from wood, and then of overlaying them with plates of go'd and silver is described with graphic power and severity of irony in Isa. xl. 19, 2U, xli. 6, 7. II Thy graven images of silver. Marg. The graven images of thy silver. Probably the construction in the text is correct, as meaning that the images were not made of entire silver, but of wood or clay, plated with silver. M And the ornament. The golden plates or the covering of the images. IT Thy malten images. The word molten refers to those which were made by casting. See Notes on ch. xl. 19, 20. IT Thou shalt cast them away. See Note ch. ii. 20. This would be in accordance with the express direction of Moses. Deut. vii. 25: *' The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination unto the Lord thy God."
23. Then shall he give the rain of thy seed. That is, he shall send rain on the seed which is sown. You will b«
24 The oxen likewise, and the young asses that ear the ground, fi'iall eat clean'' provender which haih been winnowed with the shovel and with the fan.
allowed to cultivate the soil without molestation, and God will give you friutful seasons and abundant harvests. This is a poetic description of a happy or golden age, when there would be peace and prosperity. Comp. Notes on ch. xi. 6, 7. IT And bread of the increase of the earth. And bread which the ground shall produce. IT And it shall be fat and plenteous. It shall be rich and abundant; that is, there shall be prosperity and an ample supply for your wants. If Feed in large pastures. This is a description of security when their cattle should be permitted to roam at large, and have abundant pasturage — an image of prosperity that would be very gratifying to a people whose main conception of wealth consisted in abundance of flocks and herds.
24. The young asses that ear the ground. Ileb. ' Labouring, or cultivating the ground,' that is, ploughing it. The old English word ear (from the Latin aro) meant to till, to cultivate. The word is now obsolete, but this is the sense which it has in the Bible. 1 l^am. viii. 12. Deut. xxi. 4. Gen. xlv. G. Ex. xxxiv. 21. IT Shall eat clean provender. Marg. leavened, or savory. The word rendered provender, ^"^-r^, is a verbal from "^3 to mix, mingle, confuse; and denotes provender that is made by mixing various substances, maslin or farago, a mixture of barley, oats, vetches, and beans, which seem to have been sown together, and {raped at the same time. Job vi 5, K).iv. 6, The word rendered clean, Y''^.^ 5 is not quite so plain in its signification, Kimchi explains it by "^P?) pure, clean. Gesenius rendere it salted, and supposes that it refers to fodder that «vas mixed with salted hay. The LXX
25 And there shall be upon every high mountain, and upon every ^high hill, rivers and streams of waters in the day of the great slaughter, when tho towers fall.
render it '* provender mixed with winnowed barley." But the real notion of the word is that which is fermented, from y'r*} to be sour; to be leavened. Lowth renders it, " well-fermented." Noyes, " well-seasoned.'* The idea seems to be that of a provender made of a mixture of various substances — as of grain, beans, vetches, herbs, hay, and probably salt, which when mixed would ferment, and which was regarded as nutritious and wholesome for cattle. A similar com[)Ound is used by the Arabs still. See Bochart P. i. Lib. 2, c. vii.; and Faber and Harmer's Observations upon the East, P. i. 409. H Which hath been winnowed. That is, which is the pure grain, which is not fed to them as it is sometimes before it is separated from the chaff. Grain shall be so abundant in that time of prosperity that even the cattle may be fed with grain prepared as it is usually for man. IT With the shovel. The large shovel by which the grain in the chaff was thrown up in the wind that the grain might be separated from the chaff. IT The fan. This word properly means that by which any thing is scattered — a shovel by which the grain is thrown or tossed into the wind. " Those who form their opinion of the latter article by an English fan, will entertain a very erroneous notion. That of the East is made of the fibrous pan of the palmirah or cocoa-tree leaves, and measures about a yard each way." — Roberts.
25. In the day of the great slaughter. When the enemies of the people of God shall have been destroyed — probably in a time subsequent to the slaughter of the army of the Assyrians. H When the towers fill. The towers of the enemy; perhaps referring here to the towers of Babylon. After they should fall, the Jews would be favoured with
28 Moreover, the liglit^ofthe moon shall be as the light of the sua, and the light of the sun shall be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his
(he time of prosperity to which the prophet here refers.
26, Moreover. In addition to all the blessings which are enumerated above. IT The light of the moon. Light is in the Scriptures an emblem of purity, intelligence, happiness, prosperity; as darkness is an emblem of ignorance, calamity, and sin. This figure is often used by the poets. Thus Horace:
Soles melius nitent. Carm. Lib. liv. Ocl v. 8. The figure of augmenting light to denote the blessings of religion, and especially of the gospel, is often employed by Isaiah. Comp. Notes ch. ix. 2, X. 17, xiii. 10, Ix. 19, 20, ii. 5, Iviii. 8, 10, Ix. 1, 3. The sense of this passage is, that in th-ose future days the light would shine intensely, and without obscurity; that though they had been walking in the light of the true religion, yet that their light would be greatly augmented, and that they would have much clearer views of the divine character and government. That this refers to the times of the Messiah there can be little or no room to doubt. It is language such as Isaiah commonly employs to describe those times; and there is a fulness and splendour about it which can suit no other period. There is nothing in the connection, moreover, which forbids such an interpretation of the passage. H Shall be as the light of the sun. Shall be clear, bright, intense. The sense is, there shall be a great increase of light, as if the light of the moon were suddenly increased to the brightness of the meridian sun. IT Shall be seven-fold. Seven times as intense and clear as usual, as if the light of seven days were concentrated into one. The word seven in the Scriptures often denotes a complete or perfect number; and indicates eompleieness or perfection. The phrase people, and healeth *Jie stroke of their vvou ad.
^jyBehold, the name Lord cometh from far with his anger, and ®the burden thereof is 'heavy; his lips are
" as the light of seven days," Lcwth supposes is a gloss which has been introduced into the text from the margin. The reasons which he adduces for this supposition are, that it is wanting in the LXX, and that it interrapts the rhythmical construction. But this is not sufficient authority for rejecting the words from the text. No authority of MSS. is adduced for thus rejecting themj and they are foand in the Vulgate, the Chaldee, and the Syriac. They are wanting however in the Arabic. % In the day. Vitringa supposes that this refers to the time of the Maccabees; but although there may be a reference to that time, yet the idea is evidently designed to include the future times of the Messiah. The sense of the prophet is, that subsequent to the great calamities which were to befall them, there would be a time of glorious prosperity, and the design of this was to comfort them with the assurance that their nation would not be wholly destroyed. ^I Bindeth up the breach of his people. Or the wound. The calamity that should come upon them is thus represented as a wound inflicted on them by the stripes of punishment. See Note on ch. i. 5. Jehovah would heal it by restoring them to their own land, and to their former privileges.
27. Behold, the name of the Lord cometh. Comp. Note on ch. xix. 1. The verses following to the end of the chapter are designed evidently to describe the destruction of the army of Sennacherib. This is expressly declared in ver. 31, and all the circumstances m the prediction accord with that eve It. There is no necessity of supposir g that this is the commencement of a new prophecy, for it is connected with the main subject in the previous part of the chapter. The wftol*
full of indignation, and his tongue as a devouring fire:*
^ And liis breath, as an overflowing stream, shall reach to the prophecy was composed evidently in view of that threatened invasion. In the appi-ehension of that, they sought the aid of Egypt (vs. 1-6); for that, the prophet denounces judgment on them (ver. 8, seq.); in view of these judgments, however, he promises a more happy state (vs. 18-26); and tiow, in the close of the chapter, in order to deter them from the alliance, he assu, es them that, without any foreign aid, the Assyrian would be destroyed by Jehovah himself. The phrase '* name of Jehovah," is probably another mode of designating Jehovah himself; as the narne of God is often put for God himself. See Acts iv. 10, 1 Cor. i 10. Acts iii. 6, 7, 12, 30 The idea is, that the destruction of the Assyrian hosts would be accomplished by the immediate power of Jehovah himself without any need of the aid of the Egyptian or of any foreign alliances. IT From ofar. That is, from heaven. Comp. Note ch. xix. 1. IT Burning with his anger. Or, rather, his anger is enkindled. TI And the burden thereof. Marg. " grievousness of flame.*' Lowth renders it, " the flame rageth violently;" Noyes, " violent is the flame." The LXX render it, " a burning wrath." The word HXI)^^ from ^*y3 to bear, lift up, carry, means properly a lifting up (Ps. cxli. 2); a burden (Zeph. iii. 18); then a mounting up, particularly of a flame or smoke in a conflagration. Judges xx 38. This eeerns to be the idea here, that the anger of God would be like a heavy, dark column of mingled smoke and flame bursting out, and rising up over a city. IT His lips are full of indignation. All this language is of course figurative, and means that he would issue a command to destroy the Assyrians, or that they would be destroyed in such a manner as most effectively to exhibit his
nnidst of the neck, to sift *the na. tions with the sieve of vanity: and there shall be a bridle <^in the jaws of the people, causing them to err.
displeasure. T And his tongue as a devouring fire. That is, he shall issue a command that shall destroy like a raging and devouring fire.
28. And his breath. The word ^^'^ properly means wind, air in motion; then a breathing, an exhalation, a breath; then the soul, spirit, «fec. The idea here seems to be that of excited, and rapid, and agitated breathing, as when one is in anger. Comp. Judgea viii. 3. Zech. vi. 8. IT As an overflow' ing stream. This figure is common to express desolating judgments. Note Isa. viii. 8, x. 22, xxviii. 17. Comp. Ps. Ixix. 2, 15. IT Shall reach to the midst of the neck. Isaiah (ch. vni. 8), in describing the invasion of Sennacherib, and comparing it to an overflowing torrent, says u would " reach even to the neck" — that is, it would overflow the land, and even approjKih the head, the capital, but that that would be spered. By the use of a similar figure, and perhaps referring to that, he here says, that the judgment of God would overflow the army of the Assyrians, biit that it would approach only to the neck, the head would still be spared; the commander and sovereign would not be destroyed. In accordance with this prediction, the angel in one night, as with an overflowing flood, cut off" the army, and yet spared the sovereign, Sennacherib, who escaped with his life. Isa. xxxvii. 36,37. The word rendered "shall reach," •^5tni[, properly means shall divide, or cut into two parts (Gen. xxxiii. 8, Num. xxxi. 37, 42, Judges ix. 43); and the idea here seems to be that a man who is ir the water seems to be divided into two parts, one part above, and one in the water IT To sift the nations. Doubtless many nations were laid under requisition to furnish an army so large as that of Sennacherib, as the kingdom
29 Ye shall have a song, as /"in the night, when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the ^Mighty One of Israel.
Df Assyria was made up of a number of tributary people and provinces. The word rendered " to sift " refers to the act of winnowing, or fanning grain, in which the grain is tossed or thrown from the shovel into the air. As the chaff is driven away by the wind, so the nations in the army of Sennacherib would be scattered. IT With the sieve of vanity. That is, of emptiness or perdition; he would so scatter them that nothing would be left. IT A bridle in the jaws of the people. The idea is, ihat he had all these nations as much under his control as a man has a horse with a bridle in his mouth. The same idea the prophet has used in reference to the same subject in ch. xxxvii. 29:
I will put my bridle in thy I'aws, And I will tnrn thee back by the way by which thou earnest.
^ Causing them to err. That shall cause them to wander; that is, he would turn them from the path in which they had designed to go. They had purposed to go to Jerusalem, but he would lead them back to their own land, discomfited and disheartened. See ch. xxxvii. 29.
29. Ye shall have a song. That is, ye inhabitants of Jerusalem shall reioice when the army of the Assyrian is destroyed. IT As in the night when a wleimiity is kept. The word solemnity here, ii^, denotes a festival, or feast; and refers, by way of eminence, to the Passover, which is usually designated as THE feast; that is, the principal festival of the Jews. See Matt, xxvii. 15. John v. 1, 11,13,23. This festival was kept at first at night, and was required to be so celebrated ever afterwards. Ex. xii. 42. Deut. xvi. 1-6, ff A when one goeth with a pipe.
30 And the Lord ^shall causo *his glorious voice tc be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hail-stones.
4 the glory of his voice.
Music was used in the daily service of the temple, and their processions and celebrations were all with instrumental music. The simple idea is, that the sudden and complete destruction of the array of Sennacherib would be the occasion of the highest joy.
30. And the Lord shall cause his glorious voice to he heard. That is, he would give command to destroy them. They could not fail to recognize his voice, and to feel that it was accomplished by him. IT The lighting down of his arm. The descent of his arm — • alluding to the act of striking, as with a sword, by which an army is cut down. IT With the flame. See Note on ch. xxix. 6. IT And tempest, and hail' stones. With us it is rare that a storm of hail would be severe enough to destroy an anny. But in oriental countries and in tropical climates, storms of hail are not unfrequently of sufficient violence to do it if the army were encamped in the open field. The following extract of a letter from one of our own countrymen, will show that this would be by no means an improbable occurrence. " We had got perhaps a mile and a half on our way, when, a cloud rising in the west, gave indications of approaching rain. In a few minutes we discovered something falling from the heavens with a heavy splash, and with a whitish appearance. I could not conceive what it was, but observing some gulls near, I supposed it to be them darting for fish; but soon after discovered that they were largj balls of ice falling. Immediately we heard a sound lilie rumbling thunder or ten thousand carriages rolling fu riously over the pavement. The whole Bosphorus was in a foam, as though
31 For through the \oice of the Lord shall the Assyrian be beaten down, ivJiich smote with a rod.
S2 And ^in every place where
evenj passing of the rod founded. 7 cause to re-t.
heaven's artillery had been charged apon us and our frail machine. Our fate seemed inevitable; our umbrellas were raised to protect us; the lumps of ice stripped them into ribands. We fortunately had a bullock's hide in the boat, under which we crawled and saved ourselves from farther injury. One man of the three oarsmen had his hand literally smashed; another much injured in the shoulder; Mr. H. received a blow in the leg; my right hand was somewhat disabled, and all more or less injured. — It was the most awful and terrific scene I ever witnessed, and God forbid that I should be ever exposed to another. Balls of ice as large as my Jwo fists fell into the boat, and some of them came with such violence as certainly to have broken an arm or leg had they struck us in those parts. One of them struck the blade of an oar and split it. The scene lasted perhaps five minutes; but it was five minutes of the most awful feeling I ever experienced. When it passed over we found the surrounding hills covered wdth masses of ice, I cannot call it hail; the trees stripped of their leaves and limbs; and every thing looking desolate. — The scene was awful beyond all description. I have witnessed repeated earthquakes; the lightning has played, as it were, about my head; the wind roared, and the waves at one moment have thrown me to the sky, and the next have sunk me into a deep abyss. I have been in action, and have seen death and destruction around me in every shape of horror; but I never before had the feeling of awe which seized upon me on this occasion, and still haunts, and 1 fear forever will haunt me. — My porter, the boldest of my family, who h:id ventured an instant from the door, had been knocked down by a hail-stone, and had the grounded staff shall pass, which the Lord shall 'lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight ®with it, they not dragged him in by the heels, would have been battered to death.. Two boatmen were killed in tl>e upper part of the village, and 1 have heard of broken bones in abundance. —Imagine to yourself the heavens suddenly frozen over, and as suddenly broken to pieces in irregular masses of from half a pound to a pound weight, and precipitated to the earth." — Commodore Porter's Letters from, Constantinople and its Environs, vol. i. p. 44.
31. For through the voire of the Lord. By the command of the Lord, that is, his voice going forth in the manner specified in ver. 30. If Which smote with a rod. Who was accustomed to smite as with a rod; that is, his government was tyrannical, and severe. As he had been accustomed to smite in that manner, so he would now meet the proper reward of his oppression of the nations.
32. And in every place. Marg. " Every passing of the rod bounded." Lowth renders it, *' whenever shall pass the rod of correction." 7 'le whole design of the passnge is evidently to foretell the sudden destru';tion of the army of the Assyrians, and (.o show tha( this would be accomplibhed by the agency of God, The idea seems to bC; that in all those places where the rod of the Assyrian would pass, that is, where he would cause devastation and desolation, there would be the sound of rejoicing with instruments of music when he should be overthrown. IT The grounded staff. The word " staff" here, or rod, seems to refer to that by which the Assyrian GT.jote the nations (ver. 31); or rather perhaps the Assyrian king himself as u vod of correction in the hand rf JEH7 7ALf. See ch. x. 5. The word rendered " g' oanded/' '*^^ [ '*
33 ForTophct^/5 ordained ®of old; yea, for the king it is prepared; lie hath made it deep and large: the pile thereof is fire and
musddhdh, has given great perplexity lo commentators. Lowth supposes it ehould be n"*DT13 correction, according to a conjecture of Le Clerc. Two MSS. also read it in the same way. But the authority from the MSS. is not sufficient to justify a change in the present Hebrew text. This word, which is not very intelligibly rendered " grounded," is derived from '^O'J ydsddh, to found, to lay the foundation of a building (Ezra iii. 12, Isa. liv. 11); then to establish, to appoint, to ordain. Hab. i. 12. Ps. civ. 8. The idea here is, therefore, that the rod referred to had been appointed, constituted, ordained by God; that is, that the Assyrian had been designated by him to accomplish important purposes as a rod, or as a means of punishing the nations. IT Shall pass. In his march of desolation and conquest. IT Which the Lord shall lay upon him. Or rather, as it should be translated, ' upon which Jehovah should lay,' i e. the rod, meaning that in all those places where Jehovah should lay this appointed scourge there would be yet rejoicing. IT It shall be with tabrets and harps Those places where he had passed, and which he had scourged, would be filled with joy and rejoicing at his complete overthrow, and at their entire deliverance from the scourge. For a description of the tabret and harp, see Notes on ch. V. 12. ^ And in battles of shaking. In the Hebrew there is an allusioii here to what is said in ver. 28, that he would " sift," that is, agitate or toss the nations as in a winnowing shovel. IT WUl he fight with it. Marg. " against them." Jehovah would fight against the ** rod," to v/it the Assyrian, and destroy him. See ch. xxxvii. 36. 33. For Tophet. The same idea is ti/nveyed in this verse as in the preceding, but under another form, and with a new illustration. The sense is, that the army of the Assyrians would be completely destroyed, as if it were a 21* much wood; the breath of tha Lord, like a stream of brimsto'ie, "doth kindle it.
large pile of wood in the valley of Ilinnom that' should be fired by the breath of God. The word Tophet, J^HSn with
In paragogic, denotes properly what causes loathing, or abhorrence; that which produces disgust and vomiting (from the Chaldee >^^ri Tiiph to spit out); Job xvii. C, * I was an abhorrence,' rsn (improperly rendered in our version, " I was among them as a tabret'). The word occurs only in 2 Kings xxiii. 10. Jer. vii. 31,32, xix, 6, 13, 14, 11, and in this place. It is applied to a deep valley on the southeast of Jerusalem, celebrated as the seat of idolatry, particularly of the worship of iMoloch. The name also of " the valley of Hinnom " v/as given to it; and hence the name Gehennah {yki'i>a Matt. V. 22, 29,*30, X. 23, xviii. 9, x.xiii 15, 33. Mark ix. 43, 45, 47. Luke xii, 5. James iii. 6), as denoting the place of future torments, of which the valley of Hinnom, or Tophet, was a striking emblem. This valley was early selected as the seat of the worship of Moloch, where his rites were celebrated by erecting a huge brazen image with a hollow trunk and arms, which was heated, and within which, or on the arms of which, children were placed as a sacrifice to the horrid idol. To drown their cries, drums were beaten, which were called ^jin Toph, or tl'^Ch Tophim, and many suppose the name Topheth was given to the place on this account. See 2 Kings xvi. 3, 20, xxi. G,x.xxiii G. The name ' valley of Hinnom,' or Gehennah, was probably from, the former possessor or occupier of that name. In subsequent times, however, th's place was regarded with deep abhorrence. It became the receptacle of all the filth of the city; and hence in order to purify the atmosphere, and prevent con • tagion, it was needful to keep fires there continually burning. It was thus a most striking emblem of he.U-fire, aiiJ la such is used in the New Testament. Hezekiah was firmly opposed to idolatry; and it is not improbable that he had removed the images of Moloch, and made that valley the receptacle of filth, and a place of abomination, and that the prophet refers to this fact in the passage before us. '^ J s ordained. Was fitted up; appointed; constituted. The prophet by a figure represents Hezekiah as having fitted up this place as if for the appropriate punishment of the Assyrians. IT Of old. Marg. as in Heb. " from yesterday." This expression may mean simply ' formerly, some time since,' as in Ex, iv. 10. 2 Sam iii. 17. The idea here seems to be, that Tophet had been formerly, or was already prepared as if for the destruction of Serinacherib and his army. His ruin would be as certahi, and as sudden, as if in the valley of Tophet the breath of Jehovah should set on fire the vast materials that had been collected, and were ready to be kindled. It does not mean that Tophet had actually been prepared for the army of SeiTiiacherib; it does not mean that his army would actually be destroyed there — for it was on the other side of the city that they were cut oflT (see Notes on ch x. 32); it does not mean that they would be consigned to hell-fire; — but it means that that place had been fitted up ns if to be an emblematic representation of his ruin; that the consuming fires in that valley were a striking representation of the sudden and awful manner in which the abhorred enemies of God would be destroyed. IT For the king it is prepared. For Hezekiah; as if the place had been fitted up for his use in order to consume and destroy his enemies. It is not meant that Hezekiah actually liad this in view, but the whole language is figurative. It was as if that place had been fitted up by Hezekiah as a suitable place in which entirely to destroy his foes. IT He hath made it deep and large. Vast; as it' able to contain the entire army that was to be destroyed. II The pile thereof. The wood that was collected there to be consumed. IF The breath of the Lord. As if Jehovah should breathe upon it, and enkindle the whole mass, so that it should burn without the possibility of being extinguished. The meaning is, that the destruction of the Assyrian would as really come from Jehovah as if he should by his own agency ignite the vast piles that were collected in the valley of Hinnom. IT Like a stream of brimstone. Brimstone, or sulphur, ia used in the Scriptures to denote a fire of great intensity, and one that cannot be extinguished. Gen xix. 24. Ps. xi. 6. Ezek. xxxviii. 22. Rev. ix. 17, 18. Hence it is used to denote the eternal torments of the wicked in hell. Rev. xxi. 8, xiv. 10, xix. 20. IT Doth kindle it. The army of the Assyrian would be destroyed in a manner which would be well represented by Jehovah's sending down upon a vast pile collected in the valley of Hinnom a burning stream of sulphurous flame that should ignite and consume all befoieit. See Notes on ch. xxxvii. 36.
tt IS evident that this chapter was composed at about the same time as the pr&ccding, an'I relatei H the same subject. The general object, hke the former, is to dis.xuade the Jews from their contemplated aliiance with Ei:ypt, and to lead them to rely on God. In doing this, the prophet tirst denounces a wo on those who went down to Ejry|)t to s«ek aid (vt-r. I); hn then states that God \yilJ punish them for it (v r. 2); he then urges thu uttar inability of the Egyptians to furnnh the aid which was needed, sines JEHOVAH was about to stretch out his arm over them also, and they as well at those who sought their aid should sulVer under his displeasure, ver 3. The prophet then, m order to recHll them from this contemplaiod alliance, and to induce them to put conhdence iHJbHOVAH aasurus them by two most beautiful ligures (vs. 4, 5) tir.at God wai'.i protect their city ii/ the threat
Jned invasion, and sa; c it from destruction. He calls on them, therefore (ver. 6), to turn unto God; assjres them (vei. 7) lliat at that lime every man would see the folly of i-usting in idols; aii'i finally (vs. 8, 9), assures them of the complete overthrow of the army of the Assyrian. T)>e scopa of the prophecy is. therefore, simple and direct; the argument condensed, impressive, and beautiful. It is not improbable, by any means, that these exhortations of Isaiah had a sensible effect on the conduct of Hezekiah. The whole narrative respecting the invasion of Sennacherib would lead to the conclusion that at first Hezekiah himself joined in the purpose of seeking the alliance with Egypt, but that he was afterwards led to abandon it, and to use all his influence to induce his peo, le also to rely on the aid of God. Comp. ch. xxxvi. ver. 6, with ver. 18.
1 Wo to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong: but ''they look not unto the Holy One of Israel, neither seek the Lord.
2 Yet he also is wise, and will bring evil, and will not *call back his words: but will arise against the house of the evil-doers, and against the help of them that work iniquity.
3 Now the Egyptians are men,
1. Wo. Note ch. XXX. ver. 1. IT To thetn that go down to Egypt. Note ch. XXX. 2. IT And stay on horses. See Note on ch. xxx. 16. IT And trust in chariots. See Note ch. xxi. 7. That they were often used in war is apparent from the following places. Josh. xi. 4. Judges i. 19. 1 Sam. xiii. 5. 2 Sam. viii. 4. IT Because they are many. Because they hope to secure the aid of many. See the references above. It is evident that their confidence in them would be in proportion to the number which they could bring into the field IT But they look not, &c. Note ch. xxx. 1.
2. Yet he also is wise. God is wise. It is in vain to attempt to deceive him, or to accomplish such purposes without his knowledge. IT And will bring evil. The punishment which is due to such want of confidence in him. V But will arise against the house of the evil-doers. This IS a general proposition, and it is evidently just as true now as it was in;he time of Isaiah.