Isaiah 28
CHAPTER 28
The twenty-eighth through thirty-third chapters form almost one continuous prophecy concerning the destruction of Ephraim, the impiety and folly of Judah, the danger of their league with Egypt, the straits they would be reduced to by Assyria, from which Jehovah would deliver them on their turning to Him; the twenty-eighth chapter refers to the time just before the sixth year of Hezekiak's reign, the rest not very long before his fourteenth year.
1. crown of pride—Hebrew for "proud crown of the drunkards," &c. [HORSLEY], namely, Samaria, the capital of Ephraim, or Israel. "Drunkards," literally (Isa 28:7, 8; Isa 5:11, 22; Am 4:1; 6:1-6) and metaphorically, like drunkards, rushing on to their own destruction.
beauty . . . flower—"whose glorious beauty or ornament is a fading flower." Carrying on the image of "drunkards"; it was the custom at feasts to wreathe the brow with flowers; so Samaria, "which is (not as English Version, 'which are') upon the head of the fertile valley," that is, situated on a hill surrounded with the rich valleys as a garland (1Ki 16:24); but the garland is "fading," as garlands often do, because Ephraim is now close to ruin (compare Isa 16:8); fulfilled 721 B.C. (2Ki 17:6, 24).2. strong one—the Assyrian (Isa 10:5).
cast down—namely, Ephraim (Isa 28:1) and Samaria, its crown. with . . . hand—with violence (Isa 8:11).3. crown . . . the drunkards—rather, "the crown of the drunkards."
4. Rather, "the fading flower, their glorious beauty (Isa 28:1), which is on the head of the fat (fertile) valley, shall be as the early fig" [G. V. SMITH]. Figs usually ripened in August; but earlier ones (Hebrew bikkurah, Spanish bokkore) in June, and were regarded as a delicacy (Jer 24:2; Ho 9:10; Mic 7:1).
while it is yet—that is, immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered cities were often spared.5-13. The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.
crown—in antithesis to the "fading crown" of Ephraim (Isa 28:1, 3). the residue—primarily, Judah, in the prosperous reign of Hezekiah (2Ki 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.6. Jehovah will inspire their magistrates with justice, and their soldiers with strength of spirit.
turn . . . battle to . . . gate—the defenders of their country who not only repel the foe from themselves, but drive him to the gates of his own cities (2Sa 11:23; 2Ki 18:8).7. Though Judah is to survive the fall of Ephraim, yet "they also" (the men of Judah) have perpetrated like sins to those of Samaria (Isa 5:3, 11), which must be chastised by God.
erred . . . are out of the way—"stagger . . . reel." Repeated, to express the frequency of the vice. priest . . . prophet—If the ministers of religion sin so grievously, how much more the other rulers (Isa 56:10, 12)! vision—even in that most sacred function of the prophet to declare God's will revealed to them. judgment—The priests had the administration of the law committed to them (De 17:9; 19:17). It was against the law for the priests to take wine before entering the tabernacle (Le 10:9; Eze 44:21).5-13. The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.
crown—in antithesis to the "fading crown" of Ephraim (Isa 28:1, 3). the residue—primarily, Judah, in the prosperous reign of Hezekiah (2Ki 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Isa 62:3); a beautiful reciprocity.9, 10. Here the drunkards are introduced as scoffingly commenting on Isaiah's warnings: "Whom will he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruction? Is it those (that is, does he take us to be) just weaned, &c.? For (he is constantly repeating, as if to little children) precept upon precept," &c.
line—a rule or law. [MAURER]. The repetition of sounds in Hebrew tzav latzav, tzav latzav, qav laqav, qav laquav, expresses the scorn of the imitators of Isaiah's speaking; he spoke stammering (Isa 28:11). God's mode of teaching offends by its simplicity the pride of sinners (2Ki 5:11, 12; 1Co 1:23). Stammerers as they were by drunkenness, and children in knowledge of God, they needed to be spoken to in the language of children, and "with stammering lips" (compare Mt 13:13). A just and merciful retribution.11. For—rather, "Truly." This is Isaiah's reply to the scoffers: Your drunken questions shall be answered by the severe lessons from God conveyed through the Assyrians and Babylonians; the dialect of these, though Semitic, like the Hebrew, was so far different as to sound to the Jews like the speech of stammerers (compare Isa 33:19; 36:11). To them who will not understand God will speak still more unintelligibly.
12. Rather, "He (Jehovah) who hath said to them."
this . . . the rest—Reference may be primarily to "rest" from national warlike preparations, the Jews being at the time "weary" through various preceding calamities, as the Syro-Israelite invasion (Isa 7:8; compare Isa 30:15; 22:8; 39:2; 36:1; 2Ki 18:8). But spiritually, the "rest" meant is that to be found in obeying those very "precepts" of God (Isa 28:10) which they jeered at (compare Jer 6:16; Mt 11:29).13. But—rather, "Therefore," namely, because "they would not hear" (Isa 28:12).
that they might go—the designed result to those who, from a defect of the will, so far from profiting by God's mode of instructing, "precept upon precept," &c., made it into a stumbling-block (Ho 6:5; 8:12; Mt 13:14). go, and fall—image appropriately from "drunkards" (Isa 28:7, 8, which they were) who in trying to "go forward fall backward."14. scornful—(See on Isa 28:9).
15. said—virtually, in your conduct, if not in words.
covenant—There may be a tacit reference to their confidence in their "covenant" with the Assyrians in the early part of Hezekiah's prosperous reign, before he ceased to pay tribute to them, as if it ensured Judah from evil, whatever might befall the neighboring Ephraim (Isa 28:1). The full meaning is shown by the language ("covenant with death—hell," or sheol) to apply to all lulled in false security spiritually (Ps 12:4; Ec 8:8; Jer 8:11); the godly alone are in covenant with death (Job 5:23; Ho 2:18; 1Co 3:22). overflowing scourge—two metaphors: the hostile Assyrian armies like an overwhelming flood. pass through—namely, through Judea on their way to Egypt, to punish it as the protector of Samaria (2Ki 17:4). lies—They did not use these words, but Isaiah designates their sentiments by their true name (Am 2:4).16. Literally, "Behold Me as Him who has laid"; namely, in My divine counsel (Re 13:8); none save I could lay it (Isa 63:5).
stone—Jesus Christ; Hezekiah [MAURER], or the temple [EWALD], do not realize the full significancy of the language; but only in type point to Him, in whom the prophecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (1Pe 1:11, 12), the Holy Ghost plainly contemplated its fulfilment in Christ alone; so in Isa 32:1; compare Ge 49:24; Ps 118:22; Mt 21:42; Ro 10:11; Eph 2:20. tried—both by the devil (Lu 4:1-13) and by men (Lu 20:1-38), and even by God (Mt 27:46); a stone of tested solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a "scourge" shall visit Judea (Isa 28:15), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Zion" shall be the center, shall not fail, because its rests on Messiah (Mt 7:24, 25; 2Ti 2:19). precious—literally, "of preciousness," so in the Greek, (1Pe 2:7). He is preciousness. corner-stone— (1Ki 5:17; 7:9; Job 38:6); the stone laid at the corner where two walls meet and connecting them; often costly. make haste—flee in hasty alarm; but the Septuagint has "be ashamed"; so Ro 9:33, and 1Pe 2:6, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see Isa 30:15; 32:17).17. line—the measuring-line of the plummet. HORSLEY translates, "I will appoint judgment for the rule, and justice for the plummet." As the corner-stone stands most perpendicular and exactly proportioned, so Jehovah, while holding out grace to believers in the Foundation-stone, will judge the scoffers (Isa 28:15) according to the exact justice of the law (compare Jas 2:13).
hail—divine judgment (Isa 30:30; 32:19).18. disannulled—obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it.
trodden down—passing from the metaphor in "scourge" to the thing meant, the army which treads down its enemies.19. From the time, &c.—rather, "As often as it comes over (that is, passes through), it shall overtake you" [HORSLEY]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes.
vexation . . . understand . . . report—rather, "It shall be a terror even to hear the mere report of it" [MAURER], (1Sa 3:11). But G. V. SMITH, "Hard treatment (HORSLEY, 'dispersion') only shall make you to understand instruction"; they scorned at the simple way in which the prophet offered it (Isa 28:9); therefore, they must be taught by the severe teachings of adversity.20. Proverbial, for they shall find all their sources of confidence fail them; all shall be hopeless perplexity in their affairs.
21. Perazim—In the valley of Rephaim (2Sa 5:18, 20; 1Ch 14:11), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expressing a sudden and complete overthrow.
Gibeon— (1Ch 14:16; 2Sa 5:25, Margin); not Joshua's victory (Jos 10:10). strange—as being against His own people; judgment is not what God delights in; it is, though necessary, yet strange to Him (La 3:33). work—punishing the guilty (Isa 10:12).22. mockers—a sin which they had committed (Isa 28:9, 10).
bands—their Assyrian bondage (Isa 10:27); Judah was then tributary to Assyria; or, "lest your punishment be made still more severe" (Isa 24:22). consumption—destruction (Isa 10:22, 23; Da 9:27).23. Calling attention to the following illustration from husbandry (Ps 49:1, 2). As the husbandman does his different kinds of work, each in its right time and due proportion, so God adapts His measures to the varying exigencies of the several cases: now mercy, now judgments; now punishing sooner, now later (an answer to the scoff that His judgments, being put off so long, would never come at all, Isa 5:19); His object being not to destroy His people any more than the farmer's object in threshing is to destroy his crop; this vindicates God's "strange work" (Isa 28:21) in punishing His people. Compare the same image, Jer 24:6; Ho 2:23; Mt 3:12.
24. all day—emphatic; he is not always ploughing: he also "sows," and that, too, in accordance with sure rules (Isa 28:25).
doth he open—supply "always." Is he always harrowing?25. face—the "surface" of the ground: "made plain," or level, by harrowing.
fitches—rather, "dill," or "fennel"; Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the Septuagint, "cummin" was used in the same way. cast in . . . principal wheat—rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly [PLINY, Natural History, 18.21]); [MAURER]; "sow the wheat regularly" [HORSLEY]. But GESENIUS, like English Version, "fat," or "principal," that is, excellent wheat. appointed barley—rather, "barley in its appointed place" [MAURER]. in their place—rather, "in its (the field's) border" [MAURER].26. to discretion—in the due rules of husbandry; God first taught it to man (Ge 3:23).
27. The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed.
cart wheel—two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn. staff—used also where they had but a small quantity of corn; the flail (Ru 2:17).28. Bread corn—corn of which bread is made.
bruised—threshed with the corn-drag (as contrasted with dill and cummin, "beaten with the staff"), or, "trodden out" by the hoofs of cattle driven over it on the threshing-floor [G. V. SMITH], (De 25:4; Mic 4:13). because—rather, "but" [HORSLEY]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it. break it—"drive over it (continually) the wheel" [MAURER]. cart—threshing-drag. horsemen—rather, "horses"; used to tread out corn.29. This also—The skill wherewith the husbandman duly adjusts his modes of threshing is given by God, as well as the skill (Isa 28:26) wherewith he tills and sows (Isa 28:24, 25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures. His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," Lu 22:31; Ro 5:3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin" [BARNES].
Isaiah 29
CHAPTER 29
Isa 29:1-24. COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS.
This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.
1. Ariel—Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15, 16).
add . . . year to year—ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [MAURER]. Let a year elapse and a little more (Isa 32:10, Margin). let . . . kill sacrifices—rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."2. Yet—rather, "Then."
heaviness . . . sorrow—rather, preserving the Hebrew paronomasia, "groaning" and "moaning." as Ariel—either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Isa 29:6; Isa 30:30; 31:9; Le 10:2); or best, as Isa 29:3 continues the threat, and the promise of deliverance does not come till Isa 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zec 14:2), and the final glory of Israel (Isa 29:17-24).3. I—Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5).
mount—an artificial mound formed to out-top high walls (Isa 37:33); else a station, namely, of warriors, for the siege. round about—not fully realized under Sennacherib, but in the Roman siege (Lu 19:43; 21:20). forts—siege-towers (De 20:20).4. Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Isa 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Isa 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!
5. Moreover—rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.
strangers—foreign enemies, invaders (Isa 25:2). it shall be—namely, the destruction of the enemy. at an instant—in a moment (Isa 30:23).6. Thou—the Assyrian army.
thunder, &c.—not literally, in the case of the Assyrians (Isa 37:36); but figuratively for an awful judgment (Isa 30:30; 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zec 14:4).7. munition—fortress.
8. Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Ps 73:20); their dream shall be dissipated on the fatal morning (Isa 37:36).
soul—simply his appetite: he is still thirsty.9. Stay—rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.
wonder—The second imperative, as often (Isa 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [MAURER]. cry . . . out . . . cry—rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [MAURER], (Isa 6:9, 10). not with wine—but with spiritual paralysis (Isa 51:17, 21). ye . . . they—The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.10. Jehovah gives them up judicially to their own hardness of heart (compare Zec 14:13). Quoted by Paul, with variations from the Septuagint, Ro 11:8. See Isa 6:10; Ps 69:23.
eyes; the prophets, &c.—rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Isa 3:2), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (Jud 4:19). Covering the face was also preparatory to execution (Es 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.11. of all—rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Isa 28:15, the same Hebrew word is translated, "covenant" [MAURER].
sealed— (Isa 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mt 13:10-17; 11:25). Prophecy remained comparatively a sealed volume (Da 12:4, 9), until Jesus, who "alone is worthy," "opened the seals" (Re 5:1-5, 9; 6:1).12. The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Isa 54:13; Jer 31:34; Joh 6:45; 1Co 2:7-10; 1Jo 2:20).
13. precept of men—instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.
14. (Hab 1:5; Ac 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Isa 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1Co 1:19).
15. seek deep to hide—rather, "That seek to hide deeply," &c. (compare Isa 30:1, 2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.
16. Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [MAURER]. Or, "Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [HORSLEY], (Isa 45:9; 64:8).
17. turned—as contrasted with your "turnings of things upside down" (Isa 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Isa 32:15); first on the Jews; which shall be followed by their national restoration (see on Isa 29:2; Zec 12:10) then on the Gentiles (Joe 2:28).
fruitful field—literally, "a Carmel" (see on Isa 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mt 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.18. deaf . . . blind—(Compare Mt 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Isa 29:11), but the most unintelligent shall hear and see (Isa 35:5).
19. meek—rather, the afflicted godly: the idea is, virtuous suffering (Isa 61:1; Ps 25:9; 37:11) [BARNES].
poor among men—that is, the poorest of men, namely, the pious poor. rejoice—when they see their oppressors punished (Isa 29:20, 21), and Jehovah exhibited as their protector and rewarder (Isa 29:22-24; Isa 41:17; Jas 2:5).20. terrible—namely, the persecutors among the Jewish nobles.
scorner— (Isa 28:14, 22). watch for—not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mic 2:1; Mt 26:59; 27:1).21. Rather, "Who make a man guilty in his cause" [GESENIUS], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Isa 29:19, "the meek . . . the poor."
him that reproveth—rather, "pleadeth"; one who has a suit at issue. gate—the place of concourse in a city, where courts of justice were held (Ru 4:11; Pr 31:23; Am 5:10, 12). just—one who has a just cause; or, Jesus Christ, "the Just One" [HORSLEY]. for a thing of naught—rather, "through falsehood," "by a decision that is null in justice" [BARNES]. Compare as to Christ, Pr 28:21; Mt 26:15; Ac 3:13, 14; 8:33.22. Join "saith . . . concerning the house of Jacob."
redeemed—out of Ur, a land of idolaters (Jos 24:3). not now—After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them. wax pale—with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.23. But—rather, "For."
he—Jacob. work of mine hands—spiritually, as well as physically (Isa 19:25; 60:21; Eph 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (Isa 54:13, 14; 2:1; 60:21). midst of him—that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (Ro 9:26; Eph 3:6) [HORSLEY].24. They . . . that erred— (Isa 28:7).
learn doctrine—rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Ex 16:8; Ps 106:25). This shall be so no more. Chastisements, and, in HORSLEY'S view, the piety of the Gentiles provoking the Jews to holy jealousy (Ro 11:11, 14), shall then produce the desired effect.Isaiah 30
CHAPTER 30
Isa 30:1-32. THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR.
Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Isa 30:2-6, 15; 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Ex 23:32; De 7:2).
1. take counsel—rather, as Isa 30:4, 6 imply, "execute counsels."
cover . . . covering—that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Ex 24:8; Zec 9:11), translate, "who make a league." not of—not suggested by My Spirit" (Nu 27:21; Jos 9:14). that they may add—The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (De 29:19).2. walk—are now setting out, namely, their ambassadors (Isa 30:4).
Egypt—See on Isa 19:1; Isa 20:1. Pharaoh—the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [JOSEPHUS, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king. shadow—image from shelter against heat: protection (Ps 121:5, 6).3. shame—disappointment. Egypt, weakened by its internal dissensions, can give no solid help.
4. his—Judah's (compare Isa 9:21).
at Zoan—are already arrived there on their errand to Pharaoh (see Isa 19:11). came to Hanes—are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of HERODOTUS (2.137); according to GROTIUS, Tahpanhes contracted (Jer 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.5. (Jer 2:36.)
6. burden—the prophecy as to, &c. [MAURER]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Da 11:5, 6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Ho 8:9; 12:1).
land of trouble—the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (De 8:15; Jer 2:6). flying serpent— (Isa 14:29), a species which springs like a dart from trees, on its prey. will carry—rather, present, "carry," namely, as presents to Egypt (1Ki 15:19). young asses—rather, "full-grown asses" [MAURER].7. "Egypt is vanity, and to no purpose will they help" [G. V. SMITH].
strength—Hebrew, Rabah, a designation for Egypt (Isa 51:9; Ps 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Isa 36:6). English Version agrees with Isa 30:15; Isa 7:4.8. table—a tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all.
a book—namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Isa 8:1; Isa 8:16. for ever and ever—rather read, "For a testimony for ever" [Chaldee, JEROME, LOWTH]: "testimony is often joined to the notion of perpetuity (De 31:19, 21, 26).9. lying—unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Isa 59:13; Pr 30:9).
10. (Mic 2:6, 11; 3:5).
See not—as you now do, foretelling misfortune. Prophesy not . . . right things—Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (1Ki 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."11. Depart from the true "way" (so in Ac 19:9, 23) of religion.
cause . . . to cease—Let us hear no more of His name. God's holiness is what troubles sinners most.12. Holy One—Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.
this word—Isaiah's exhortation to reliance on Jehovah. oppression—whereby they levied the treasures to be sent to conciliate Egypt (Isa 30:6). perverseness—in relying on Egypt, rather than on Jehovah.13. Image from a curve swelling out in a wall (Ps 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.
14. he—the enemy; or rather, God (Ps 2:9; Jer 19:11).
It—the Jewish state. potter's vessel—earthen and fragile. sherd—a fragment of the vessel large enough to take up a live coal, &c. pit—cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.15. returning and rest—turning back from your embassy to Egypt, and ceasing from warlike preparations.
quietness—answering to "wait for Him (God)" (Isa 30:18).16. flee—not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Isa 31:1). This was expressly against the Mosaic law (De 17:16; see on Isa 2:7; Ho 14:3).
shall . . . flee—literally, "before your enemies"; their sin and its punishment correspond.17. One thousand—A thousand at once, or, "As one man" [MAURER].
rebuke—the battle cry. shall ye—at the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. SMITH], or "a banner on a hill" (Isa 5:26; 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. GESENIUS (from Le 26:8; De 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."18. therefore—on account of your wicked perverseness (Isa 30:1, 2, 9, 15, 16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Isa 30:13, 14, 17) [MAURER]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [GESENIUS].
be exalted—Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. SMITH]. Or (taking the previous clause as MAURER, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Ps 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c. judgment—justice; faithfulness to His covenant. wait—compare Isa 30:15, wait, namely, for His times of having mercy.19. (Isa 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa 30:18-33).
weep no more— (Isa 25:8). thy cry— (Isa 26:8, 9; Jer 29:12-14).20. Rather, "The Lord will give"; the "though" is not in the original.
bread of adversity—He will not deny you food enough to save you in your adversity (1Ki 22:27; Ps 127:2). be removed—rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [MAURER]. Contrast with this Ps 74:9; Am 8:11.21. word—conscience, guided by the Holy Spirit (Joh 16:13).
22. covering of . . . images—rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (2Ki 23:8, 10, 14, 16; 2Ch 31:1; compare Isa 2:20; De 7:25).
23. rain of—rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.
increase—the produce. fat—bread made of the best wheat flour (compare Ge 49:20; De 32:14).24. ear—that is, till. Asses were employed in tillage, as well as oxen (De 22:10).
clean—rather, salted provender [GESENIUS]. The Arab proverb is, "Sweet provender is as bread to camels—salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt. winnowed—not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed. shovel—by which the grain was thrown up in the wind to separate it from the chaff. fan—an instrument for winnowing.25. Even the otherwise barren hills shall then be well-watered (Isa 44:3).
the day, &c.—when the disobedient among the Jews shall have been slain, as foretold in Isa 30:16: "towers," that is, mighty men (Isa 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.26. Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Isa 60:19, 20; Re 21:23, 24; 22:5).
breach—the wound, or calamity, sent by God on account of their sins (Isa 1:5).27. name of . . . Lord—that is, Jehovah Himself (Ps 44:5; 54:1); represented as a storm approaching and ready to burst over the Assyrians (Isa 30:30, 31).
burden . . . is heavy—literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. SMITH]; the gathering cloud gradually rising till it bursts.28. (Isa 11:4; 2Th 2:8).
reach . . . neck—the most extreme danger; yet as the head, or capital of Judah, was to be spared (Isa 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape. sieve of vanity—Rather, "the winnowing fan of destruction" [LOWTH] (Isa 41:16). bridle in . . . jaws—as prisoners are represented in the Assyrian inscriptions (Isa 37:29). causing . . . to err— (Isa 63:17). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (Isa 5:26).29. the night . . . solemnity—As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Ex 12:42).
goeth with a pipe—or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (De 16:16; Ezr 2:65; Ps 122:1-4).30. Jehovah's "glorious voice," raised against the enemy (Isa 30:27), is again mentioned here, in contrast to the music (Isa 30:29) with which His people shall come to worship Him.
lighting down of . . . arm— (Isa 30:32; Ps 38:2). The descent of His arm in striking. scattering—namely, a blast that scatters, or an "inundation" [MAURER].31. The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Isa 10:5, 24).
32. grounded—rather, "decreed," "appointed" [MAURER].
staff—the avenging rod. him—the Assyrian; type of all God's enemies in every age. Margin and MAURER construe, "Every passing through (infliction, Isa 28:15) of the appointed rod, which, &c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples. battles of shaking—that is, shock of battles (Isa 19:16; compare "sift . . . sieve," Isa 30:28). with it—namely, Assyria.33. Tophet—literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2Ki 23:10; Jer 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Isa 14:12-15) and his angels," and unbelieving men (Mt 5:22; 25:41; Mr 9:43, 44).
Isaiah 31
CHAPTER 31
Isa 31:1-9. THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY.
1. and stay on horses, and trust in chariots—In their level and fertile plains horses could easily be used and fed (Ex 14:9; 1Ki 10:28). In hilly Palestine horses were not so easily had or available. The Jews were therefore the more eager to get Egyptian chariots as allies against the Assyrian cavalry. In Assyrian sculptures chariots are represented drawn by three horses, and with three men in them (see Isa 36:9; Ps 20:7; Da 9:13).
2. he also is wise—as well as the Egyptian priests, so famed for wisdom (Ac 7:22), but who are "fools" before Him (Isa 19:11). He not only devises, but executes what He devises without "calling back His words" (Nu 23:19).
home—the whole race. help—the Egyptian succor sought by the Jews.3. not spirit—not of divine power (Ps 56:4; 146:3, 5; Zec 4:6).
he that helpeth—Egypt. holpen—Judah.4. (Isa 42:13; Ho 11:10).
roaring on—"growling over" his prey. abase himself—be disheartened or frightened.5. As in the image of "the lion," the point of comparison is the fearless might of Jehovah; so in that of the birds, it is His solicitous affection (De 32:11; Ps 91:4; Mt 23:37).
flying—Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [MAURER]. "Hovering over" to protect their young [G. V. SMITH]. passing over—as the destroying angel passing over, so as to spare the blood-marked houses of the Israelites on the first passover (Ex 12:13, 23, 27). He passed, or leaped forward [LOWTH], to destroy the enemy and to spare His people.6. The power and love of Jehovah, just mentioned, are the strongest incentives for returning to Him (Eze 16:62, 63; Ho 6:1).
ye . . . Israel—The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person; so long as they were revolters, God speaks of them, as more at a distance, in the third person, rather than to them.7. In the day of trial the idols will be found to render no help and will therefore be cast away. Compare as to the future restoration and conversion of Israel simultaneously with the interposition of Jehovah in its defense, Zec 12:9-14; 13:1, 2.
for a sin—that is, whereby especially you contracted guilt (1Ki 12:30).8. Assyrian—Sennacherib, representative of some powerful head of the ungodly in the latter ages [HORSLEY].
sword, not of . . . mighty . . . mean man—but by the unseen sword of God. flee—Sennacherib alone fled homewards after his army had been destroyed (Isa 37:37). young men—the flower of his army. discomfited—rather, "shall be subject to slavery"; literally, "shall be liable to tribute," that is, personal service (De 20:11; Jos 9:21) [MAURER]. Or, not so well, "shall melt away" [ROSENMULLER].9. Rather, "shall pass beyond his strongholds"; he Shall not stop to take refuge in it through fear (Jud 20:47; Jer 48:28) [GESENIUS].
ensign—the banner of Jehovah protecting the Jews [MAURER]. fire . . . furnace—"light" and "fire," namely, of Jehovah's altar at Jerusalem (Isa 29:1). Perhaps "furnace," as distinguished from "fire," may mean that His dwelling-place (His hearth) was at Jerusalem (compare Isa 4:5); or else the fiery furnace awaiting all the enemies who should attack Jerusalem.Isaiah 32
CHAPTER 32
Isa 32:1-20. MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT.
The times of purity and happiness which shall follow the defeat of the enemies of Jehovah's people (Isa 32:1-8). The period of wrath before that happy state (Isa 32:9-14). The assurance of the final prosperity of the Church is repeated (Isa 32:15-20).
1. king—not Hezekiah, who was already on the throne, whereas a future time is contemplated. If he be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (Ho 3:5; Zec 9:9; see on Isa 11:3-5). The kingdom shall be transferred from the world kings, who have exercised their power against God, instead of for God, to the rightful King of kings (Eze 21:27; Da 7:13, 14).
princes—subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, &c. (Lu 22:30; 1Co 6:2; 2Ti 2:12; Re 2:26, 27; 3:21).2. a man—rather, the man Christ [LOWTH]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Mt 26:64; Joh 5:27; 19:5). Not as MAURER explains, "every one of the princes shall be," &c.
rivers—as refreshing as water and the cool shade are to the heated traveller (Isa 35:6, 7; 41:18).3. them that see—the seers or prophets.
them that hear—the people under instruction (Isa 35:5, 6).4. rash—rather, "the hasty"; contrast "shall not make haste" (Isa 28:16); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed [HORSLEY].
stammers—those who speak confusedly on divine things (compare Ex 4:10-12; Jer 1:6; Mt 10:19, 20). Or, rather, those drunken scorners who in stammering style imitated Isaiah's warnings to mock them [MAURER] (Isa 28:7-11, 13, 14, 22; 29:20); in this view, translate, "speak uprightly" (agreeably to the divine law); not as English Version, referring to the distinctness of articulation, "plainly."5. vile—rather, "fool" [LOWTH]; that is, ungodly (Ps 14:1; 74:18).
liberal—rather, "noble-minded." churl—rather, "fraudulent" [GESENIUS]. bountiful—religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [HORSLEY].6. vile . . . villainy—rather, "the (irreligious) fool . . . (his) folly."
will speak—rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c. hypocrisy—rather, "profligacy" [HORSLEY]. error—impiety, perverse arguments. hungry—spiritually (Mt 5:6).7. churl—"the fraudulent"; this verse refers to the last clause of Isa 32:5; as Isa 32:6 referred to its first clause.
speaketh right—pleadeth a just cause (Isa 29:21); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.8. liberal—rather, "noble-minded."
stand—shall be approved under the government of the righteous King.9-20. Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (Isa 3:16-23); the failure of food through the devastations of the enemy is here foretold, being what was most likely to affect them as mothers of families, heretofore accustomed to every luxury. VITRINGA understands "women—daughters" as the cities and villages of Judea (Eze 16:1-63). See Am 6:1.
10. Many days and years—rather, "In little more than a year" [MAURER]; literally, "days upon a year" (so Isa 29:1).
vintage shall fail—through the arrival of the Assyrian invader. As the wheat harvest is omitted, Isaiah must look for the invasion in the summer or autumn of 714 B.C., when the wheat would have been secured already, and the later fruit "gathering," and vintage would be still in danger.11. strip you—of your gay clothing. (See Isa 2:19, 21).
12. lament for . . . teats—rather, shall smite on their breasts in lamentation "for thy pleasant fields" (Na 2:7) [MAURER]. "Teats" in English Version is used for fertile lands, which, like breasts, nourish life. The transition from "ye" to "they" (Isa 32:11, 12) is frequent.
13. (Isa 5:6; 7:23).
houses of joy—pleasure-houses outside of Jerusalem, not Jerusalem itself, but other cities destroyed by Sennacherib in his march (Isa 7:20-25). However, the prophecy, in its full accomplishment, refers to the utter desolation of Judea and its capital by Rome, and subsequently, previous to the second coming of the King (Ps 118:26; Lu 13:35; 19:38); "the joyous city" is in this view, Jerusalem (Isa 22:2).14. palaces—most applicable to Jerusalem (see on Isa 32:13).
multitude . . . left—the noisy din of the city, that is, the city with its noisy multitude shall lie forsaken [MAURER]. forts—rather, "Ophel" (that is, the mound), the term applied specially to the declivity on the east of Zion, surrounded with its own wall (2Ch 27:3; 33:14; 2Ki 5:24), and furnished with "towers" (or watchtowers), perhaps referred to here (Ne 3:26, 27). for ever—limited by thee, "until," &c., Isa 32:15, for a long time.15. This can only partially apply to the spiritual revival in Hezekiah's time; its full accomplishment belongs to the Christian dispensation, first at Pentecost (Joe 2:28; Ac 2:17), perfectly in coming times (Ps 104:30; Eze 36:26; 39:29; Zec 12:10), when the Spirit shall be poured on Israel, and through it on the Gentiles (Mic 5:7).
wilderness . . . fruitful field . . . forest—when Judea, so long waste, shall be populous and fruitful, and the land of the enemies of God shall be desolate. Or, "the field, now fruitful, shall be but as a barren forest in comparison with what it shall be then" (Isa 29:17). The barren shall become fruitful by regeneration; those already regenerate shall bring forth fruits in such abundance that their former life shall seem but as a wilderness where no fruits were.16. judgment—justice.
wilderness—then reclaimed. fruitful field—then become more fruitful (Isa 32:15); thus "wilderness" and "fruitful field" include the whole land of Judea.17. work—the effect (Pr 14:34; Jas 3:18).
peace—internal and external.18. sure . . . quiet—free from fear of invasion.
19. Literally, "But it shall hail with coming down of the forest, and in lowness shall the city (Nineveh) be brought low; that is, humbled." The "hail" is Jehovah's wrathful visitation (Isa 30:30; 28:2, 17). The "forest" is the Assyrian host, dense as the trees of a forest (Isa 10:18, 19, 33, 34; Zec 11:2).
20. While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity.
all waters—well-watered places (Isa 30:25). The Hebrew translation, "beside," ought rather to be translated, "upon" (Ec 11:1), where the meaning is, "Cast thy seed upon the waters when the river overflows its banks; the seed will sink into the mud and will spring up when the waters subside, and you will find it after many days in a rich harvest." Before sowing, they send oxen, &c., into the water to tread the ground for sowing. CASTALIO thinks there is an allusion to the Mosaic precept, not to plough with an ox and ass together, mystically implying that the Jew was to have no intercourse with Gentiles; the Gospel abolishes this distinction (Col 3:11); thus the sense here is, Blessed are ye that sow the gospel seed without distinction of race in the teachers or the taught. But there is no need of supposing that the ox and ass here are yoked together; they are probably "sent forth" separately, as in Isa 30:24.Isaiah 33
CHAPTER 33
Isa 33:1-24. THE LAST OF ISAIAH'S PROPHECIES AS TO SENNACHERIB'S OVERTHROW.
Isa 33:1, 8, 9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Isa 33:2-6, 10-12). The time is the autumn of 713 B.C.
1. and thou—that is, though thou wast not spoiled—though thou wast not dealt treacherously with (see on Isa 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked.
cease—When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Isa 10:12; 14:2; Hab 2:8; Re 13:10).2. us; we . . . their . . . our—He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our."
every morning—each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.3. the tumult—the approach of Jehovah is likened to an advancing thunderstorm (Isa 29:6; 30:27), which is His voice (Re 1:15), causing the people to "flee."
nation—the Assyrian levies.4. The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it.
caterpillar—rather, "the wingless locust"; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (Isa 32:10). running to and fro—namely, in gathering harvest fruits. he—rather, "they." them—rather, "it," that is, the prey.6. wisdom—sacred; that is, piety.
thy—Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry. treasure—Not so much material wealth as piety shall constitute the riches of the nation (Pr 10:22; 15:16).7-9. From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (2Ki 18:14, 18, 37). The highways deserted through fear, the cities insulted, the lands devastated.
cry— (Isa 15:4).8. broken . . . covenant—When Sennacherib invaded Judea, Hezekiah paid him a large sum to leave the land; Sennacherib received the money and yet sent his army against Jerusalem (2Ki 18:14, 17).
despised—make slight of as unable to resist him (Isa 10:9; 36:19); easily captures them.9. (Isa 24:4).
Lebanon—personified; the allusion may be to the Assyrian cutting down its choice trees (Isa 14:8; 37:24). Sharon—south of Carmel, along the Mediterranean, proverbial for fertility (Isa 35:2). Bashan—afterwards called Batanea (Isa 2:13). fruits—rather, understand "leaves"; they lie as desolate as in winter.10. The sight of His people's misery arouses Jehovah; He has let the enemy go far enough.
I—emphatic; God Himself will do what man could not.11. Ye—the enemy.
conceive chaff— (Isa 26:18; 59:4). your breath—rather, your own spirit of anger and ambition [MAURER], (Isa 30:28).12. (Isa 9:19; Am 2:1). Perhaps alluding to their being about to be burnt on the funeral pyre (Isa 30:33).
thorns—the wicked (2Sa 23:6, 7).13. far off—distant nations.
near—the Jews and adjoining peoples (Isa 49:1).14. sinners in Zion—false professors of religion among the elect people (Mt 22:12).
hypocrites—rather, "the profane"; "the abandoned" [HORSLEY]. who, &c.—If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mr 9:46-48)? Fire is a common image for the divine judgments (Isa 29:6; 30:30). among us—If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (Lu 12:47, 48; Jas 4:17)?15. In contrast to the trembling "sinners in Zion" (Isa 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Ps 15:2; 24:4).
stoppeth . . . ears . . . eyes—"Rejoiceth not in iniquity" (1Co 13:6; contrast Isa 29:20; Ps 10:3; Ro 1:32). The senses are avenues for the entrance of sin (Ps 119:37).16. on high—heights inaccessible to the foe (Isa 26:1).
bread . . . waters—image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (Isa 41:17; Ps 37:25; 34:10; 132:15).17. Thine—the saints'.
king in . . . beauty—not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (Isa 32:1) "in His beauty" (So 5:10, 16; Re 4:3). land . . . very far off—rather, "the land in its remotest extent" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (Isa 33:20, &c.), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (Isa 65:17-19; Jer 3:17; Re 21:1, 2, 10).18. meditate—on the "terror" caused by the enemy, but now past.
where, &c.—the language of the Jews exulting over their escape from danger. scribe—who enrolled the army [MAURER]; or, who prescribed the tribute to be paid [ROSENMULLER]; or, who kept an account of the spoil. "The principal scribe of the host" (2Ki 25:19; Jer 52:25). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c. receiver—"weigher," Margin. LAYARD mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils." counted . . . towers—he whose duty it was to reconnoitre and report the strength of the city to be besieged.19. fierce people—The Assyrians shall not be allowed to enter Jerusalem (2Ki 19:32). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (De 28:49, 50; Jer 5:15; Zec 14:2).
stammering—barbarous; so "deeper," &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on Isa 28:11).20. solemnities—solemn assemblies at the great feasts (see on Isa 30:29; Ps 42:4; Ps 48:12).
not . . . taken down . . . removed—image from captives "removed" from their land (Isa 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God—eternal in the heavens" (2Co 5:1; Heb 11:9, 10; compare Isa 54:2). stakes—driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mt 16:18). So individual believers (Re 3:12).21. there—namely, in Jerusalem.
will be . . . rivers—Jehovah will be as a broad river surrounding our city (compare Isa 19:6; Na 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Isa 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one. galley with oars—war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail. gallant—same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.22. Lord—thrice repeated, as often: the Trinity (Nu 6:24-26).
judge . . . lawgiver . . . king—perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Isa 11:4; 32:1; Jas 4:12).23. tacklings—Continuing the allegory in Isa 33:21, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on "the broad river" (Isa 33:21), and become the prey of Israel.
they—the tacklings, "hold not firm the base of the mast." then—when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (2Ki 18:14-16), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (2Ki 20:13-15); this wealth, probably, was in part got from the Assyrian. the lame—Even the most feeble shall spoil the Assyrian camp (compare Isa 35:6; 2Sa 5:6).24. sick—SMITH thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Isa 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Ps 103:3). The latter clause of the verse contains the cause of the former (Mr 2:5-9).