ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Ex 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

      His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

      His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

      His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

      His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

      The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Am 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; 45:1, 13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer 50:1-51:64 with Isaiah's predictions against Babylon [Is 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Ps 78:41; 89:18; Jer 50:29; 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Lu 4:17 quotes Isa 61:1, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

      The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

      Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Le 10:3; Am 3:2.

      The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Da 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

      The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

      His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

      Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; 37:30; 38:7).

      The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

      The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pr 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

      The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Ge 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

      His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

      The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

      JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

      Isa 1:1-31.

      1. THE GENERAL TITLE OR PROGRAM applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
      Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see 1Sa 9:9; Nu 12:6; and see my Introduction.
      Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Isa 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Isa 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Ps 48:2, 3, 9; Jer 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Re 5:5).
      Uzziah--called also Azariah (2Ki 14:21; 2Ch 26:1, 17, 20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Isa 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Isa 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Isa 6:1-13; the prophecies under Hezekiah follow next.

      2. The very words of Moses (De 32:1); this implies that the law was the charter and basis of all prophecy (Isa 8:20).
      Lord--Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, LORD in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
      children-- (Ex 4:22).
      rebelled--as sons (De 21:18) and as subjects, God being king in the theocracy (Isa 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jer 2:6-8; Ro 9:4, 5).

      3. (Jer 8:7).
      crib--the stall where it is fed (Pr 14:4). Spiritually the word and ordinances.
      Israel--The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
      not know--namely, his Owner, as the parallelism requires; that is, not recognize Him as such (Ex 19:5, equivalent to "my people," Joh 1:10, 11).
      consider--attend to his Master (Isa 41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).

      4. people--the peculiar designation of God's elect nation (Ho 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Ps 38:4; Mt 11:28).
      seed--another appellation of God's elect (Ge 12:7; Jer 2:21), designed to be a "holy seed" (Isa 6:13), but, awful to say, "evildoers!"
      children--by adoption (Ho 11:1), yet "evildoers"; not only so, but "corrupters" of others (Ge 6:12); the climax. So "nation--people--seed children."
      provoked--literally, "despised," namely, so as to provoke (Pr 1:30, 31).
      Holy One of Israel--the peculiar heinousness of their sin, that it was against their God (Am 3:2).
      gone . . . backward--literally, "estranged" (Ps 58:3).

      5. Why--rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Ps 38:3). There is no part in which you have not been smitten.
      head . . . sick, &c.--not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (Pr 1:31; Jer 2:19; Ho 8:11). "Sick," literally, "is in a state of sickness" [GESENIUS]; "has passed into sickness" [MAURER].

      6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See Isa 9:13-16. He first states their wretched condition, obvious to all (Isa 1:6-9); and then, not previously, their irreligious state, the cause of it.
      wounds--judicially inflicted (Ho 5:13).
      mollified with ointment--The art of medicine in the East consists chiefly in external applications (Lu 10:34; Jas 5:14).

      7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2Ch 24:24), and of Israel in Amaziah's reign (2Ch 25:13, 23, &c.). Compare Isaiah's contemporary (Am 4:6-11), where, as here (Isa 1:9, 10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."
      in your presence--before your eyes: without your being able to prevent them.
      desolate, &c.--literally, "there is desolation, such as one might look for from foreign" invaders.

      8. daughter of Zion--the city (Ps 9:14), Jerusalem and its inhabitants (2Ki 19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (Isa 12:6, Margin) [MAURER]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter."
      left--as a remnant escaping the general destruction.
      cottage--a hut, made to give temporary shelter to the caretaker of the vineyard.
      lodge--not permanent.
      besieged--rather, as "left," and Isa 1:9 require, preserved, namely, from the desolation all round [MAURER].

      9. Jehovah of Sabaoth, that is, God of the angelic and starry hosts (Ps 59:5; 147:4; 148:2). The latter were objects of idolatry, called hence Sabaism (2Ki 17:16). God is above even them (1Ch 16:26). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (2Ch 24:18). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.

      10. Sodom--spiritually (Ge 19:24; Jer 23:14; Eze 16:46; Re 11:8).

      11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (Ge 3:21; 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1Sa 15:22; Ps 50:9-13; 51:16-19; Ho 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Ps 40:6, 7; Da 9:24-27; Heb 10:1-14).
      full--to satiety; weary of
      burnt offerings--burnt whole, except the blood, which was sprinkled about the altar.
      fat--not to be eaten by man, but burnt on the altar (Le 3:4, 5, 11, 17).

      12. appear before me--in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Ps 42:2).
      who hath required this--as if you were doing God a service by such hypocritical offerings (Job 35:7). God did require it (Ex 23:17), but not in this spirit (Mic 6:6, 7).
      courts--areas, in which the worshippers were. None but priests entered the temple itself.

      13. oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Le 2:1-13). Hebrew, mincha.
      incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Ps 141:2; Re 8:3).
      new moons--observed as festivals (Nu 10:10; 28:11, 14) with sacrifices and blowing of silver trumpets.
      sabbaths--both the seventh day and the beginning and closing days of the great feasts (Le 23:24-39).
      away with--bear, MAURER translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Le 23:36; Joh 7:37).

      14. appointed--the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [HENGSTENBERG]; they alone were fixed to certain times of the year.
      weary-- (Isa 43:24).

      15. (Ps 66:18; Pr 28:9; La 3:43, 44).
      spread . . . hands--in prayer (1Ki 8:22). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (Mt 23:35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (De 10:16), that outward ritualism would satisfy God.

      16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Ps 51:2, 7, 10).
      before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jer 32:19).

      17. seek judgment--justice, as magistrates, instead of seeking bribes (Jer 22:3, 16).
      judge--vindicate (Ps 68:5; Jas 1:27).

      18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Isa 43:26).
      scarlet--the color of Jesus Christ's robe when bearing our "sins" (Mt 27:28). So Rahab's thread (Jos 2:18; compare Le 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.
      snow-- (Ps 51:7). Repentance is presupposed, before sin can be made white as snow (Isa 1:19, 20); it too is God's gift (La+5:21,Ac+5:31">Jer 31:18, end; La 5:21; Ac 5:31).
      red--refers to "blood" (Isa 1:15).
      as wool--restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.

      19, 20. Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Ex 3:17). New Testament spiritual promises derive their imagery from the former (Mt 5:5).

      20. Lord hath spoken it--Isaiah's prophecies rest on the law (Le 26:33). God alters not His word (Numbers 23. 19).

      21. faithful--as a wife (Isa 54:5; 62:5; Ho 2:19, 20).
      harlot-- (Eze 16:28-35).
      righteousness lodged-- (2Pe 3:13).
      murderers--murderous oppressors, as the antithesis requires (see on Isa 1:15; 1Jo 3:15).

      22. Thy princes and people are degenerate in "solid worth," equivalent to "silver" (Jer 6:28, 30; Eze 22:18, 19), and in their use of the living Word, equivalent to "wine" (So 7:9).
      mixed--literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.

      23. companions of thieves--by connivance (Pr 29:24).
      gifts-- (Eze 22:12). A nation's corruption begins with its rulers.

      24. Lord . . . Lord--Adonai, JEHOVAH.
      mighty One of Israel--mighty to take vengeance, as before, to save.
      Ah--indignation.
      ease me--My long tried patience will find relief in at last punishing the guilty (Eze 5:13). God's language condescends to human conceptions.

      25. turn . . . hand--not in wrath, but in grace (Zec 13:7), "upon thee," as Isa 1:26, 27 show; contrasted with the enemies, of whom He will avenge Himself (Isa 1:24).
      purely--literally, "as alkali purifies."
      thy dross--not thy sins, but the sinful persons (Jer 6:29); "enemies" (Isa 1:24); degenerate princes (see on Isa 1:22), intermingled with the elect "remnant" of grace.
      tin--Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.

      26. As the degeneracy had shown itself most in the magistrates (Isa 1:17-23), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (Isa 32:1; 52:8; Jer 33:7; Mt 19:28).
      faithful--no longer "an harlot."

      27. redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (1Pe 1:18, 19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Isa 42:21; Ro 3:26); so they become man's when "converted" (Ro 8:3, 4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.
      converts--so MAURER. But Margin, "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better.

      28. destruction--literally, "breaking into shivers" (Re 2:27). The prophets hasten forward to the final extinction of the ungodly (Ps 37:20; Re 19:20; 20:15); of which antecedent judgments are types.

      29. ashamed-- (Ro 6:21).
      oaks--Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the Greek for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
      gardens--planted enclosures for idolatry; the counterpart of the garden of Eden.

      30. oak--Ye shall be like the "oaks," the object of your "desire" (Isa 1:29). People become like the gods they worship; they never rise above their level (Ps 135:18). So men's sins become their own scourges (Jer 2:9). The leaf of the idol oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (Isa 1:29).

      31. strong--powerful rulers (Am 2:9).
      maker of it--rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."
      both--the wicked ruler, and "his work," which "is as a spark."

      Isa 2:1-22.

      1. The inscription.
      The word--the revelation.

      2. Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Mic 4:1 the original.
      last days--that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mt 13:32; Lu 2:31, 32; Ac 1:6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Ps 68:15, 16; 72:8, 11).
      mountain of the Lord's house . . . in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
      flow--as a broad stream (Isa 66:12).

      3. If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zec 8:21, 23; Joe 2:28).
      from Jerusalem-- (Lu 24:47) an earnest of the future relations of Jerusalem to Christendom (Ro 11:12, 15).

      4. judge--as a sovereign umpire, settling all controversies (compare Isa 11:4). LOWTH translates "work," "conviction."
      plowshares--in the East resembling a short sword (Isa 9:6, 7; Zec 9:10).

      5. The connection is: As Israel's high destiny is to be a blessing to all nations (Ge 12:3), let Israel's children walk worthy of it (Eph 5:8).

      6. Therefore--rather, "For": reasons why there is the more need of the exhortation in Isa 2:5.
      thou--transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.
      replenished--rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.
      soothsayers--forbidden (De 18:10-14).
      Philistines--southwest of Palestine: antithesis to "the east."
      please themselves--rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Ex 23:32; Ne 13:23, &c.).

      7. gold--forbidden to be heaped together (De 17:17). Solomon disobeyed (1Ki 10:21, 27).
      horses . . . chariots--forbidden (De 17:16). But Solomon disobeyed (1Ki 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Ps 20:7). Also horses were connected with idolatry (2Ki 23:11); hence His objection: so the transition to "idols" (Isa 2:8) is natural.

      8. (Ho 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2Ki 15:4, 35) as private.

      9. mean--in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.
      boweth--namely, to idols. All ranks were idolaters.
      forgive . . . not--a threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Re 18:6.

      10. Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Re 6:15, 16).
      dust--equivalent to "caves of the earth," or dust (Isa 2:19).
      for fear, &c.--literally, "from the face of the terror of the Lord."

      11. lofty looks--literally, "eyes of pride" (Ps 18:27).
      humbled--by calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zec 14:9).

      12. Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Co 15:28; 2Pe 3:10).
      every--not merely person, as English Version explains it, but every thing on which the nation prided itself.

      13. cedars . . . oaks--image for haughty nobles and princes (Am 2:9; Zec 11:1, 2; compare Re 19:18-21).
      Bashan--east of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Isa 1:29).

      14. high . . . hills--referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (2Ki 15:4). Also, places of strength, fastnesses in which they trusted, rather than in God; so

      15. tower . . . wall--Towers were often made on the walls of cities.
      fenced--strongly fortified.

      16. Tarshish--Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phœnician colony; hence its connection with Palestine and the Bible (2Ch 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Isa 66:19; Ps 48:7; 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Re 18:17-19).
      pictures--ordered to be destroyed (Nu 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (De 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Re 18:12, 14, 16).

      17. Repeated from Isa 2:11, for emphatic confirmation.

      18. idols--literally, "vain things," "nothings" (1Co 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zec 13:2; Re 13:15; 19:20.

      19. The fulfilment answers exactly to the threat (Isa 2:10).
      they--the idol-worshippers.
      caves--abounding in Judea, a hilly country; hiding-places in times of alarm (1Sa 13:6).
      shake . . . earth--and the heavens also (Heb 12:26). Figure for severe and universal judgments.

      20. moles--Others translate "mice." The sense is, under ground, in darkness.
      bats--unclean birds (Le 11:19), living amidst tenantless ruins (Re 11:13).

      22. The high ones (Isa 2:11, 13) on whom the people trust, shall be "brought low" (Isa 3:2); therefore "cease from" depending on them, instead of on the Lord (Ps 146:3-5).

      Isa 3:1-26.

      1. For--continuation of Isa 2:22.
      Lord of hosts--therefore able to do as He says.
      doth--present for future, so certain is the accomplishment.
      stay . . . staff--the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Isa 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; 38:9).

      2. Fulfilled (2Ki 24:14).
      prudent--the Hebrew often means a "soothsayer" (De 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Pr 16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (Ho 3:4).
      ancient--old and experienced (1Ki 12:6-8).

      3. captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.
      honourable--literally, "of dignified aspect."
      cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.
      eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Ps 58:5). See Isa 8:19, below; and on "prudent," see on Isa 3:2.

      4. children--in ability for governing; antithesis to the "ancient" (see Isa 3:12; Ec 10:16).
      babes--in warlike might; antithesis to "the mighty" and "man of war."

      5. The anarchy resulting under such imbecile rulers (Isa 3:4); unjust exactions mutually; the forms of respect violated (Le 19:32).
      base--low-born. Compare the marks of "the last days" (2Ti 3:2).

      6. Such will be the want of men of wealth and ability, that they will "take hold of" (Isa 4:1) the first man whom they meet, having any property, to make him "ruler."
      brother--one having no better hereditary claim to be ruler than the "man" supplicating him.
      Thou hast clothing--which none of us has. Changes of raiment are wealth in the East (2Ki 5:5).
      ruin--Let our ruined affairs be committed to thee to retrieve.

      7. swear--literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.
      healer--of the body politic, incurably diseased (Isa 1:6).
      neither . . . clothing--so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.

      8. Reason given by the prophet, why all shrink from the government.
      eyes of his glory--to provoke His "glorious" Majesty before His "eyes" (compare Isa 49:5; Hab 1:13). The Syriac and LOWTH, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.

      9. show--The Hebrew means, "that which may be known by their countenances" [GESENIUS and WEISS]. But MAURER translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. KIMCHI, from the Arabic, translates "their hardness" (Job 19:3, Margin), or impudence of countenance (Jer 3:3). They have lost not only the substance of virtue, but its color.
      witness--literally, "corresponds" to them; their look answers to their inner character (Ho 5:5).
      declare-- (Jude 13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Php 3:19).
      unto themselves--Compare "in themselves" (Pr 1:31; 8:36; Jer 2:19; Ro 1:27).

      10. The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [BENGEL]. (See Isa 1:19, 20).
      fruit of doings-- (Pr 1:31) in a good sense (Ga 6:8; Re 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, "Say that the righteous is blessed."

      11. ill--antithesis to "well" (Isa 3:10); emphatic ellipsis of the words italicized. "Ill!"
      hands--his conduct; "hands" being the instrument of acts (Ec 8:12, 13).

      12. (See Isa 3:4).
      oppressors--literally, "exactors," that is, exacting princes (Isa 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court.
      lead--Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.
      way of thy paths-- (Jer 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.

      13. standeth up--no longer sitting in silence.
      plead--indignant against a wicked people (Isa 66:16; Eze 20:35).

      14. ancients--Hence they are spoken of as "taken away" (Isa 3:1, 2).
      vineyard--the Jewish theocracy (Isa 5:1-7; Ps 80:9-13).
      eaten up--"burnt"; namely, by "oppressive exactions" (Isa 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mt 21:34-41).
      spoil . . . houses-- (Mt 23:14).

      15. What right have ye to beat, &c. (Ps 94:5; Mic 3:2, 3).
      grind--by exactions, so as to leave them nothing.
      faces--persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).

      16. Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (2Ch 26:5).
      stretched forth--proudly elevated (Ps 75:5).
      wanton--rather, "making the eyes to glance about," namely, wantonly (Pr 6:13) [MAURER]. But LOWTH, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jer 4:30, Margin).
      mincing--tripping with short steps.
      tinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Isa 3:18, 20).

      17. smite with a scab--literally, "make bald," namely, by disease.
      discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; compare with Isa 20:4).

      18. bravery--the finery.
      tinkling--(See Isa 3:16).
      cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jud 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.

      19. chains--rather, pendants, hanging about the neck, and dropping on the breast.
      mufflers--veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.

      20. bonnets--turbans.
      ornaments of the legs--the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Isa 3:16).
      headbands--literally, "girdles."
      tablets--rather, "houses of the breath," that is, smelling boxes [Vulgate].
      earrings--rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."

      21. nose jewels--The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.

      22. Here begin entire articles of apparel. Those before were single ornaments.
      changeable--from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zec 3:4).
      mantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet.
      wimples--that is, mufflers, or hoods. In Ru 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.
      crisping pins--rather, money bags (2Ki 5:23).

      23. glasses--mirrors of polished metal (Ex 38:8). But the Septuagint, a transparent, gauze-like, garment.
      hoods--miters, or diadems (Isa 62:3; Zec 3:5).
      veils--large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Ge 24:65). Token of woman's subjection (1Co 11:10).

      24. stink--arising from ulcers (Zec 14:12).
      girdle--to gird up the loose Eastern garments, when the person walked.
      rent--the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.
      well-set hair-- (1Pe 3:3, 4).
      baldness-- (Isa 3:17).
      stomacher--a broad plaited girdle.
      sackcloth-- (2Sa 3:31).
      burning--a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (So 1:6).

      25. Thy men--of Jerusalem.

      26. gates--The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.
      desolate . . . sit upon . . . ground--the very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, Judæa capta (Job 2:13; La 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).

      Isa 4:1-6.

      that day--the calamitous period described in previous chapter.
      seven--indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Isa 3:6) one man to marry them.
      eat . . . own bread--foregoing the privileges, which the law (Ex 21:10) gives to wives, when a man has more than one.
      reproach--of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Isa 4:2; Isa 54:1, 4; Lu 1:25.

      2. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Ex 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Isa 4:3); the means of it are the "spirit of judgment" and that of "burning" (Isa 4:4). Their "defense" by the special presence of Jesus Christ is promised (Isa 4:5, 6).
      branch--the sprout of JEHOVAH. Messiah (Jer 23:5; 33:15; Zec 3:8; 6:12; Lu 1:78, Margin). The parallel clause does not, as MAURER objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (Isa 27:6; Eze 34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (Joh 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lu 2:4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (Isa 11:1; 53:2; Re 22:16).
      excellent-- (Heb 1:4; 8:6).
      comely-- (So 5:15, 16; Eze 16:14).
      escaped of Israel--the elect remnant (Ro 11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Zec 12:2-10; 13:8, 9, &c.; 14:2; Eze 39:23-29; Joe 3:1-21).

      3. left in Zion--equivalent to the "escaped of Israel" (Isa 4:2).
      shall be called--shall be (Isa 9:6).
      holy-- (Isa 52:1; 60:21; Re 21:27).
      written--in the book of life, antitypically (Php 4:3; Re 3:5; 17:8). Primarily, in the register kept of Israel's families and tribes.
      living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Da 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).

      4. When--that is, After.
      washed-- (Zec 13:1).
      filth--moral (Isa 1:21-25).
      daughters of Zion--same as in Isa 3:16.
      purged--purified by judgments; destroying the ungodly, correcting and refining the godly.
      blood-- (Isa 1:15).
      spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Ps 104:30). Here He is represented using His power as Judge.
      burning-- (Mt 3:11, 12). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2, 3), dooms unbelievers to the fire of perdition (1Co 3:13-15).

      5. create--The "new creation" needs as much God's creative omnipotence, as the material creation (2Co 4:6; Eph 2:10). So it shall be in the case of the Holy Jerusalem to come (Isa 65:17, 18).
      upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21, 22; Ps 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Le 23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people.
      upon all the glory--"upon the glorious whole"; namely, the Lord's people and sanctuary [MAURER]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Ex 14:19, 20). So it shall be to literal Jerusalem hereafter (Zec 2:5). Also to the Church, the spiritual "Zion" (Isa 32:18; 33:15-17; Heb 12:22).
      tabernacle--Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 2:21; Heb 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Isa 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Isa 26:20, 21; 32:2).
      covert--answering to "defense" (Isa 4:5). The Hebrew for defense in Isa 4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (Isa 38:20).

      Isa 5:1-30. PARABLE OF JEHOVAH'S VINEYARD.

      A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare Isa 5:15, 16 with Isa 2:17; and Isa 5:1 with Isa 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Isa 5:26 with Isa 7:18; and Isa 5:25 with Isa 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Isa 7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.

      1. to--rather, "concerning" [GESENIUS], that is, in the person of My beloved, as His representative [VITRINGA]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Isa 5:2, 3).
      of my beloved--inspired by Him; or else, a tender song [CASTALIO]. By a slight change of reading "a song of His love" [HOUBIGANT]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (Ex 23:20, 21; 32:34; 33:14).
      vineyard-- (Isa 3:14; Ps 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mt 20:1; 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.
      fruitful hill--literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (So 6:3; 8:11, 12), in the words "His vineyard" and "my Beloved" (compare Isa 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Isa 4:2) to "vineyard" here is not unnatural.

      2. fenced--rather, "digged and trenched" the ground to prepare it for planting the vines [MAURER].
      choicest vine--Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Ge 49:11).
      tower--to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mt 21:33).
      wine-press--including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
      wild grapes--The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [MAURER], instead of "choicest" grapes. Of the poisonous monk's hood [GESENIUS]. The Arabs call the fruit of the nightshade "wolf grapes" (De 32:32, 33; 2Ki 4:39-41). JEROME tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.

      3. And now, &c.--appeal of God to themselves, as in Isa 1:18; Mic 6:3. So Jesus Christ, in Mt 21:40, 41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (De 32:6; Job 15:6; Lu 19:22; Ro 3:4).

      4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.

      5. go to--that is, attend to me.
      hedge . . . wall--It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Ps 80:12, 13).

      6. I will . . . command--The parable is partly dropped and Jehovah, as in Isa 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mt 21:43; Lu 17:22), could give such a "command."
      no rain--antitypically, the heaven-sent teachings of the prophets (Am 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.

      7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
      vineyard of the Lord--His only one (Ex 19:5; Am 3:2).
      pleasant--"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Isa 5:2); so God's election of the Jews.
      judgment--justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Isa 5:8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mt 27:23, 24).

      Isa 5:8-23. SIX DISTINCT WOES AGAINST CRIMES.

      8. (Le 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
      till there be no place--left for any one else.
      that they may be--rather, and ye be.
      the earth--the land.

      9. In mine ears . . . the Lord--namely, has revealed it, as in Isa 22:14.
      desolate--literally, "a desolation," namely, on account of the national sins.
      great and fair--houses.

      10. acres--literally, "yokes"; as much as one yoke of oxen could plow in a day.
      one--only.
      bath--of wine; seven and a half gallons.
      homer . . . ephah--Eight bushels of seed would yield only three pecks of produce (Eze 45:11). The ephah and bath, one-tenth of an homer.

      11. Second Woe--against intemperance.
      early--when it was regarded especially shameful to drink (Ac 2:15; 1Th 5:7). Banquets for revelry began earlier than usual (Ec 10:16, 17).
      strong drink--Hebrew, sichar, implying intoxication.
      continue--drinking all day till evening.

      12. Music was common at ancient feasts (Isa 24:8, 9; Am 6:5, 6).
      viol--an instrument with twelve strings [JOSEPHUS, Antiquities, 8.10].
      tabret--Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine.
      pipe--flute or flageolet: from a Hebrew root "to bore through"; or else, "to dance" (compare Job 21:11-15).
      regard not . . . Lord--a frequent effect of feasting (Job 1:5; Ps 28:5).
      work . . . operation--in punishing the guilty (Isa 5:19; Isa 10:12).

      13. are gone--The prophet sees the future as if it were before his eyes.
      no knowledge--because of their foolish recklessness (Isa 5:12; Isa 1:3; Ho 4:6; Lu 19:44).
      famished--awful contrast to their luxurious feasts (Isa 5:11, 12).
      multitude--plebeians in contradistinction to the "honorable men," or nobles.
      thirst-- (Ps 107:4, 5). Contrast to their drinking (Isa 5:11). In their deportation and exile, they shall hunger and thirst.

      14. hell--the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (Nu 16:30).
      their--that is, of the Jewish people.
      he that rejoiceth--the drunken reveller in Jerusalem.

      15. (Compare Isa 2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Isa 5:13).

      16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.
      sanctified--regarded as holy by reason of His "righteous" dealings.

      17. after their manner--literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [GESENIUS]: so the Hebrew in Mic 2:12. The lands of the Scenite tent dwellers (Jer 35:7). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage.
      waste . . . fat ones--the deserted lands of the rich ("fat," Ps 22:29), then gone into captivity; "strangers," that is, nomad tribes shall make their flocks to feed on [MAURER]. Figuratively, "the lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (Joh 21:15) are called "lambs"; being meek, harmless, poor, and persecuted. Compare Eze 39:18, where the fatlings are the rich and great (1Co 1:26, 27). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (Joh 10:16), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (Ro 11:17) which the Jews ("fat ones," Eze 34. 16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (Joh 4:23; Ga 5:1).

      18. Third Woe--against obstinate perseverance in sin, as if they wished to provoke divine judgments.
      iniquity--guilt, incurring punishment [MAURER].
      cords, &c.--cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Isa 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.
      vanity--wickedness.
      sin--substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.

      19. work--vengeance (Isa 5:12). Language of defiance to God. So Lamech's boast of impunity (Ge 4:23, 24; compare Jer 17:15; 2Pe 3:3, 4).
      counsel--God's threatened purpose to punish.

      20. Fourth Woe--against those who confound the distinctions of right and wrong (compare Ro 1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened."
      bitter . . . sweet--sin is bitter (Jer 2:19; 4:18; Ac 8:23; Heb 12:15); though it seem sweet for a time (Pr 9:17, 18). Religion is sweet (Ps 119:103).

      21. Fifth Woe--against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (Isa 29:14, 15).

      22, 23. Sixth Woe--against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [MAURER].
      mingle strong drink--not with water, but spices to make it intoxicating (Pr 9:2, 5; So 8:2).
      take away the righteousness--set aside the just claims of those having a righteous cause.

      24. Literally, "tongue of fire eateth" (Ac 2:3).
      flame consumeth the chaff--rather, withered grass falleth before the flame (Mt 3:12).
      root . . . blossom--entire decay, both the hidden source and outward manifestations of prosperity, perishing (Job 18:16; Mal 4:1).
      cast away . . . law--in its spirit, while retaining the letter.

      25. anger . . . kindled-- (2Ki 22:13, 17).
      hills . . . tremble--This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (Am 1:1; Zec 14:5). The earth trembled as if conscious of the presence of God (Jer 4:24; Hab 3:6).
      torn--rather, were as dung (Ps 83:10).
      For all this, &c.--This burden of the prophet's strains, with dirge-like monotony, is repeated at Isa 9:12, 17, 21; 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (Le 26:14, &c.).

      26. lift . . . ensign--to call together the hostile nations to execute His judgments on Judea (Isa 10:5-7; 45:1). But for mercy to it, in Isa 11:12; 18:3.
      hiss-- (Isa 7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (Zec 10:8). God will collect the nations round Judea like bees (De 1:44; Ps 118:12).
      end of the earth--the widely distant subject races of which the Assyrian army was made up (Isa 22:6). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (De 28:49, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.), Isa 5:26-29; referring to some particular nation and person [HORSLEY].

      27. weary--with long marches (De 25:18).
      none . . . slumber--requiring no rest.
      girdle--with which the ancient loose robes used to be girded for action. Ever ready for march or battle.
      nor the latchet . . . broken--The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.

      28. bent--ready for battle.
      hoofs . . . flint--The ancients did not shoe their horses: hence the value of hard hoofs for long marches.
      wheels--of their chariots. The Assyrian army abounded in cavalry and chariots (Isa 22:6, 7; 36:8).

      29. roaring--their battle cry.

      30. sorrow, and the light is darkened--Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [MAURER].
      heavens--literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. HORSLEY takes "sea . . . look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.

      Isa 6:1-13. VISION OF JEHOVAH IN HIS TEMPLE.

      Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1Ki 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Isa 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (Heb 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.

      1. In . . . year . . . Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Ch 26:19-21). 754 B.C. [CALMET] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Isa 6:9, &c., implies the tone of one who had already experience of the people's obstinacy.
      Lord--here Adonai, Jehovah in Isa 6:5; Jesus Christ is meant as speaking in Isa 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Isa 6:10 are attributed by Paul (Ac 28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Isa 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.

      2. stood--not necessarily the posture of standing; rather, were in attendance on Him [MAURER], hovering on expanded wings.
      the--not in the Hebrew.
      seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Nu 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (2Ki 2:11; 6:17; Eze 1:13; Mt 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Nu 21:8; 2Ki 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Eze 1:5-12). (But compare Re 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Da 10:13 to Michael [MAURER]; just as cherub comes from a root (changing m into b), meaning "noble."
      twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Ex 3:6; Job 4:18; 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Eze 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.

      3. (Re 4:8). The Trinity is implied (on "Lord," see on Isa 6:1). God's holiness is the keynote of Isaiah's whole prophecies.
      whole earth--the Hebrew more emphatically, the fulness of the whole earth is His glory (Ps 24:1; 72:19).

      4. posts of . . . door--rather, foundations of the thresholds.
      house--temple.
      smoke--the Shekinah cloud (1Ki 8:10; Eze 10:4).

      5. undone-- (Ex 33:20). The same effect was produced on others by the presence of God (Jud 6:22; 13:22; Job 42:5, 6; Lu 5:8; Re 1:17).
      lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Ex 15:20, 21; Isa 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Isa 6:9).
      seen--not strictly Jehovah Himself (Joh 1:18; 1Ti 6:16), but the symbol of His presence.
      Lord--Hebrew, "JEHOVAH."

      6. unto me--The seraph had been in the temple, Isaiah outside of it.
      live coal--literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2, 3).
      the altar--of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Le 9:24), and was kept continually burning.

      7. mouth . . . lips--(See on Isa 6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (Ac 2:3, 4) when they were being set apart to speak in various languages of Jesus.
      iniquity--conscious unworthiness of acting as God's messenger.
      purged--literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.

      8. I . . . us--The change of number indicates the Trinity (compare Ge 1:26; 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.
      Whom . . . who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare 1Ch 29:5).
      Here am I--prompt zeal, now that he has been specially qualified for it (Isa 6:7; compare 1Sa 3:10, 11; Ac 9:6).

      9. Hear . . . indeed--Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (Joh 7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (Isa 43:8). So in Jesus' use of parables (Mt 13:14).
      see . . . indeed--rather, "though ye see again and again," yet, &c.

      10. Make . . . fat-- (Ps 119:17). "Render them the more hardened by thy warnings" [MAURER]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (Isa 63:17). GESENIUS takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (Ro 1:28; Eph 4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Ro 11:8; 2Th 2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mr 7:21, 22); but through the eyes and ears healing reaches the heart (Ro 10:17), [BENGEL]. (Jer 5:21; Eze 12:2; Zec 7:11; Ac 7:57; 2Ti 4:4). In Mt 13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare Joh 11:45, 46; 12:10, 11). "One must love divine things in order to understand them" [PASCAL].
      be healed--of their spiritual malady, sin (Isa 1:6; Ps 103:3; Jer 17:14).

      11. how long--will this wretched condition of the nation being hardened to its destruction continue?
      until-- (Isa 5:9) --fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.

      12. (2Ki 25:21).
      forsaking--abandonment of dwellings by their inhabitants (Jer 4:29).

      13. and it shall return, and . . . be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Isa 5:25; Eze 5:1-5, 12), [MAURER and HORSLEY]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (2Ki 24:14; 25:12), which afterwards fled to Egypt in fear (2Ki 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jer 40:11, 12), and suffered under further divine judgments.
      tell--rather, "terebinth" or "turpentine tree" (Isa 1:29).
      substance . . . when . . . cast . . . leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezr 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Ro 11:5, 23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).

      Isa 7:1-9:7. PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH.

      In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (2Ch 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Isa 7:18, "Egypt"; and 2Ki 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (1Ki 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch 28:1-26 and 2Ki 15:37, with Isa 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (2Ki 16:9); and probably it was at the same time that he carried away part of Israel captive (2Ki 15:29), unless there were two assaults on Pekah--that in 2Ki 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. SMITH]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Isa 37:37; 2Ki 16:8, 17, 18; 2Ch 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [WINER].

      1. Ahaz--In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (2Ki 15:37).
      Syria--Hebrew, Aram (Ge 10:22, 23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus.
      Jerusalem--An actual siege of it took place, but was foiled (2Ki 16:5).

      2. is confederate with--rather, is encamped upon the territory of Ephraim [MAURER], or better, as Rezin was encamped against Jerusalem, "is supported by" [LOWTH] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (2Sa 8:6).
      Ephraim--the ten tribes.
      as . . . trees of . . . wood--a simultaneous agitation.

      3. Go forth--out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Isa 22:9; 2Ch 32:4.
      Shearjashub--that is, A remnant shall return (Isa 6:13). His very name (compare Isa 7:14; Isa 8:3) was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isa 7:17-25; Isa 8:6-8), be utterly destroyed (Isa 10:21, 22).
      conduit--an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (Isa 8:6; Ne 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (2Ch 32:30). Two pools were supplied from it, the Upper, or Old (Isa 22:11), or King's (Ne 2:14), and the Lower (Isa 22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.

      4. Take heed, &c.--that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).
      tails--mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, Isa 7:8), therefore harmless.
      smoking--as about to go out; not blazing.
      son of Remaliah--Pekah, a usurper (2Ki 15:25). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (1Sa 20:27, 31).

      6. vex--rather, "throw into consternation" [GESENIUS].
      make a breach--rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest.
      son of Tabeal--unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (Isa 3:6, 9, 12).

      7. (Isa 8:10; Pr 21:30).

      8. head--that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions.
      threescore and five . . . not a people--As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in Isa 7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in Isa 7:8, the words, "If ye will not believe . . . not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (2Ki 15:29). Another in the reign of Hoshea, under Shalmaneser (2Ki 17:1-6), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare Ezr 4:2, 3, 10, with 2Ki 17:24; 2Ch 33:11) [USHER]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.

      9. believe, . . . be established--There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.

      11. Ask thee--since thou dost not credit the prophet's words.
      sign--a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (Isa 37:30; 38:7, 8). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.
      ask . . . in . . . depth--literally, "Make deep . . . ask it," that is, Go to the depth of the earth or of Hades [Vulgate and LOWTH], or, Mount high for it (literally, "Make high"). So in Mt 16:1. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare Ro 10:6, 7). He offers Ahaz the widest limits within which to make his choice.

      12. neither . . . tempt--hypocritical pretext of keeping the law (De 6:16); "tempt," that is, put God to the proof, as in Mt 4:7, by seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (2Ki 16:7, 8, 3, 4, 10). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion (Isa 10:10, 11; 36:18-20).

      13. Is it a small thing?--Is it not enough for you (Nu 16:9)? The allusion to "David" is in order to contrast his trust in God with his degenerate descendant Ahaz' distrust.
      weary--try the patience of.
      men--prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.

      14. himself--since thou wilt not ask a sign, nay, rejectest the offer of one.
      you--for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.
      Behold--arresting attention to the extraordinary prophecy.
      virgin--from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mt 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Ge 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Re 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Joh 1:14; Re 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), "the Child, the Son, Wonderful (compare Isa 8:18), the mighty God." Local and temporary features (as in Isa 7:15, 16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them.
      call--that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Ge 4:1, 25; 19:37; 29:32). In Mt 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (1Ti 3:16; Col 2:9).
      name--not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Isa 9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [OLSHAUSEN].

      15. Butter--rather, curdled milk, the acid of which is grateful in the heat of the East (Job 20:17).
      honey--abundant in Palestine (Jud 14:8; 1Sa 14:25; Mt 3:4). Physicians directed that the first food given to a child should be honey, the next milk [BARNABAS, Epistle]. HORSLEY takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (Lu 2:52). Isa 7:22 shows that besides the fitness of milk and honey for children, a state of distress of the inhabitants is also implied, when, by reason of the invaders, milk and honey, things produced spontaneously, shall be the only abundant articles of food [MAURER].
      that he may know--rather, until He shall know.
      evil . . . choose . . . good--At about three years of age moral consciousness begins (compare Isa 8:4; De 1:39; Jon 4:11).

      16. For--The deliverance implied in the name "Immanuel," and the cessation of distress as to food (Isa 7:14, 15), shall last only till the child grows to know good and evil;
      for . . . the land that . . . abhorrest . . . forsaken of . . . kings--rather, desolate shall be the land, before whose two kings thou art alarmed [HENGSTENBERG and GESENIUS].
      the land--namely, Syria and Samaria regarded as one (2Ki 16:9; 15:30), just two years after this prophecy, as it foretells. HORSLEY takes it, "The land (Judah and Samaria) of (the former of) which thou art the plague (literally, 'thorn') shall be forsaken," &c.; a prediction thus, that Judah and Israel (appropriately regarded as one "land") should cease to be kingdoms (Lu 2:1; Ge 49:10) before Immanuel came.

      Isa 7:17-25. FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY.

      Though temporary deliverance (Isa 7:16; 8:4) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. After subduing Syria and Israel, the Assyrians shall encounter Egypt (2Ki 23:29), and Judah shall be the battlefield of both (Isa 7:18), and be made tributary to that very Assyria (2Ch 28:20; 2Ki 16:7, 8) now about to be called in as an ally (Isa 39:1-6). Egypt, too, should prove a fatal ally (Isa 36:6; 31:1, &c.).

      18. hiss--whistle, to bring bees to settle (see on Isa 5:26).
      fly--found in numbers about the arms of the Nile and the canals from it (Isa 19:5-7; 23:3), here called "rivers." Hence arose the plague of flies (Ex 8:21). Figurative, for numerous and troublesome foes from the remotest parts of Egypt, for example, Pharaoh-nechoh.
      bee-- (De 1:44; Ps 118:12). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.

      19. rest--image of flies and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys."
      thorns--wild, contrasted with "bushes," which were valued and objects of care (see Margin).

      20. razor--The Assyrians are to be God's instrument of devastating Judea, just as a razor sweeps away all hair before it (Isa 10:5; Eze 29:19, 20).
      hired--alluding to Ahaz' hiring (2Ki 16:7, 8) Tiglath-pileser against Syria and Israel; namely,
      by them beyond the river--namely, the Euphrates; the eastern boundary of Jewish geographical knowledge (Ps 72:8); the river which Abram crossed; the Nile also may be included (Isa 7:18) [G. V. SMITH]. GESENIUS translates, "With a razor hired in the parts beyond the river."
      head . . . feet--the whole body, including the most honored parts. To cut the "beard" is the greatest indignity to an Easterner (Isa 50:6; 2Sa 10:4, 5; Eze 5:1).

      Isa 7:21-25. THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS.

      21. nourish--that is, own.
      young cow--a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.

      22. abundance--by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range.
      butter--thick milk, or cream.
      honey--(See on Isa 7:15). Food of spontaneous growth will be the resource of the few inhabitants left. Honey shall be abundant as the bees will find the wild flowers abounding everywhere.

      23. where there were, &c.--where up to that time there was so valuable a vineyard as to have in it a 1000 vines, worth a silverling (shekel, about 2s. 3d.; a large price) each, there shall be only briers (So 8:11). Vineyards are estimated by the number of the vines, and the goodness of the kind of vine. Judea admits of a high state of cultivation, and requires it, in order to be productive; its present barrenness is due to neglect.

      24. It shall become a vast hunting ground, abounding in wild beasts (compare Jer 49:19).

      25. shall be--rather, "were once."
      digged--in order to plant and rear vines (Isa 5:6).
      there shall not come--that is, none shall come who fear thorns, seeing that thorns shall abound on all sides [MAURER]. Otherwise, "Thou shalt not come for fear of thorns" [GESENIUS]. Only cattle shall be able to penetrate the briery ground.
      lesser cattle--sheep and goats.

      Isa 8:1-9:7.

      The first seven verses of the ninth chapter belong to this section. The eighth chapter continues the subject of the seventh chapter, but at a later period (compare Isa 8:4 with Isa 7:16); implying that the interval till the accomplishment is shorter now than then. The tone of Isa 8:17, 21, 22, expresses calamity more immediate and afflictive than Isa 7:4, 15, 22.

      1. great--suitable, for letters large enough to be read by all.
      roll--rather, tablet of wood, metal, or stone (Isa 30:8; Hab 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Isa 19:7).
      man's pen--that is, in ordinary characters which the humblest can read (so Hab 2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (Re 21:17; Ro 3:5). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.
      concerning--the title and subject of the prophecy.
      Maher-shalal-hash-baz--"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [GESENIUS]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [MAURER].

      2. I took--rather, "The Lord said to me, that I should take," &c. [MAURER].
      Uriah--an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (2Ki 16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed.
      Zechariah-- (2Ch 29:13).

      3. prophetess--perhaps the same as the "virgin" (Isa 7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (Isa 7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (Isa 8:4), we have about three years in all, agreeing with Isa 7:15, 16.

      4. before, &c.--within a year.

      6. waters of Shiloah . . . softly--Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (Joh 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Isa 8:7; Re 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Isa 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Isa 7:17). Isa 8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (Isa 6:9).

      7. therefore--for the reason given in Isa 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (Isa 8:8).
      the river--Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare Isa 8:6; Isa 7:20).
      all his glory--Eastern kings travel with a gorgeous retinue.
      channels--natural and artificial in the level region, Mesopotamia.

      8. pass through--The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.
      the neck--When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (Isa 30:28).
      wings--the extreme bands of the Assyrian armies, fulfilled (Isa 36:1; 37:25).
      thy land, O Immanuel--Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (Ac 1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.

      9. Associate yourselves--rather, "Raise tumults," or, Rage, that is, Do your worst [MAURER], referring perhaps to the attack of Rezin and Pekah on Jerusalem.
      and . . . be broken in pieces--rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so Isa 6:9). The name "Immanuel" in Isa 8:8 (compare Isa 8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Isa 9:4, 6).
      give ear . . . far countries--witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [HORSLEY].
      gird yourselves . . . gird yourselves--The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").

      10. the word--of command, for the assault of Jerusalem.
      God is with us--"Immanuel" implies this (Nu 14:9; Ps 46:7).

      11. with a strong hand--or else, "when He grasped me with His hand" [HORSLEY]. MAURER, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jer 15:17; Eze 1:3; 3:14, 22; 37:1).
      way of . . . people--their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.

      12-16. The words of Jehovah.
      confederacy--rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [MAURER].
      to all . . . say--rather, of all which this people calleth a conspiracy [G. V. SMITH].
      their fear--namely, object of fear: the hostile conspiracy.
      be afraid--rather [MAURER], "nor make others to be afraid."

      13. Sanctify--Honor His holy name by regarding Him as your only hope of safety (Isa 29:23; Nu 20:12).
      him . . . fear--"fear" lest you provoke His wrath by your fear of man and distrust of Him.

      14. sanctuary--inviolable asylum, like the altar of the temple (1Ki 1:50; 2:28; Eze 11:16; compare Pr 18:10); namely, to those who fear and trust in Him.
      but . . . offence--that is, a rock over which they should fall to their hurt; namely those who would not believe.
      both . . . houses--Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time. The very stone, Immanuel, which would have been a sanctuary on belief, becomes a fatal stumbling-block through unbelief. Jesus Christ refers to this in Mt 21:44. (Compare De 32:4, 15, 18, 30, 31, 37; Da 2:34; Ro 9:33; 1Pe 2:8).
      gin--trap, in which birds are unexpectedly caught (Lu 21:35; 1Th 5:2). So at the destruction of Jerusalem under Titus.

      15. stumble . . . taken--images from the means used in taking wild animals.

      16. Bind up . . . seal--What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Isa 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Isa 6:9, 10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Ps 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Da 8:26; 12:9). "The words are closed up and sealed till the time of the end"; but Re 22:10, "Seal not the sayings of the prophecy . . . for the time is at hand" (compare Re 5:1, 5, 9),
      testimony--attested by Uriah and Zechariah (Isa 8:2).
      law--the revelation just given, having the force of a law.
      disciples--not as MAURER, Uriah and Zechariah (compare Joh 7:17; 15:15).

      17. I--Whatever the rest of the nation may do, I will look to Jehovah alone.
      that hideth . . . face--though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (Isa 50:10; 54:8; Hab 2:3; Lu 2:25, 38).

      18. I and the children--Isaiah means "salvation of Jehovah"; His children's names, also (Isa 7:3, 14; 8:3), were "signs" suggestive of the coming and final deliverance.
      wonders--that is, symbols of the future (Isa 20:3; Zec 3:8). "Behold I . . . me" is quoted in Heb 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in Isa 8:17, 18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in Isa 9:6, "Wonderful." Hence in Heb 2:13, believers are called His "children"; but in Isa 8:11, 12, His "brethren." On "the Lord hath given me," see Joh 6:37, 39; 10:29; 17:12.
      which dwelleth in . . . Zion--and will therefore protect Jerusalem.

      19. Seek unto--Consult in your national difficulties.
      them . . . familiar spirits--necromancers, spirit charmers. So Saul, when he had forsaken God (1Sa 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (2Ki 16:3, 4, 10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Le 20:6, which forbids it, Isa 19:3).
      wizards--men claiming supernatural knowledge; from the old English, "to wit," that is, know.
      peep--rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Isa 29:4).
      mutter--moan.
      should not, &c.--The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.
      for the living, &c.--"should one, for the safety of the living, seek unto (consult) the dead?" [GESENIUS]. LOWTH renders it, "In place of (consulting) the living, should one consult the dead?"

      20. To the law, &c.--the revelation of God by His prophet (Isa 8:16), to which he directs them to refer those who would advise necromancy.
      if they speak not . . . it is because--English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [MAURER and G. V. SMITH]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [KITTO].

      21, 22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Isa 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (De 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (Re 16:11; compare Jer 18:12).
      through it--namely, the land.
      hardly bestead--oppressed with anxiety.
      hungry--a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (Isa 7:15, 22; Le 26:3-5, 14-16, 20).
      their king . . . God--Jehovah, King of the Jews (Ps 5:2; 68:24).
      look upward . . . unto the earth--Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself.
      dimness of anguish--darkness of distress (Pr 1:27).
      driven to darkness--rather, "thick darkness" (Jer 23:12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.

      Isa 9:1-7. CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER.

      1. Nevertheless, &c.--rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in Isa 8:9, 10, 17, 18. Do not despair, for, &c.
      when at the first, &c.--rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, 2Ki 15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phœnician race (Jud 1:30; 1Ki 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (1Ki 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (2Ki 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Joh 1:46; 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mt 4:13, 15, 16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in De 33:18, 19; Ac 2:7; Ps 68:27, 28, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (Mt 9:13). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.

      2. the people--the whole nation, Judah and Israel.
      shadow of death--the darkest misery of captivity.

      3. multiplied . . . nation--primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
      not increased the joy--By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. HENGSTENBERG, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. HORSLEY best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times--a land dark and thinly peopled--lit up by a sudden light--filled with new inhabitants--then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.
      before thee--a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God (De 12:7; 14:26).
      as men rejoice . . . divide . . . spoil--referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.

      4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (2Ki 16:8), and of Israel's ten tribes from the oppressor (2Ki 15:19), but of the Jewish Christian Church from its last great enemy.
      hast--the past time for the future, in prophetic vision; it expresses the certainty of the event.
      yoke of his burden--the yoke with which he was burdened.
      staff of . . . shoulder--the staff which strikes his shoulder [MAURER]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [ROSENMULLER].
      day of Midian-- (Jud 7:8-22). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (Isa 9:6) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare Mic 5:2-5), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare 2Co 4:7, with Jud 7:22. As the "dividing of the spoil" (Isa 9:3) was followed by that which was "not joy," the making of the idolatrous ephod (Jud 8:24-27), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (Re 20:3, 7-9), previous to Satan's last doom (Re 20:10).

      5. every battle, &c.--rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [MAURER]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (Isa 2:4; 11:6, 7; Ps 46:9; Eze 39:9; Mic 5:5, 10; Zec 9:9, 10). Compare Mal 4:1, as to the previous burning up of the wicked.

      6. For--the ground of these great expectations,
      unto us--for the benefit of the Jews first, and then the Gentiles (compare "unto you," Lu 2:11).
      son . . . given-- (Ps 2:7). God's gratuitous gift, on which man had no claim (Joh 3:16; Ro 6:23).
      government . . . upon . . . shoulder--The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isa 22:22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (Isa 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (Da 7:13, 14).
      name . . . called--His essential characteristics shall be.
      Wonderful--(See on Isa 8:18; Jud 13:18, Margin; 1Ti 3:16).
      Counsellor-- (Ps 16:7; Ro 11:33, 34; 1Co 1:24; Col 2:3).
      mighty God-- (Isa 10:21; Ps 24:8; Tit 2:13) HORSLEY translates: "God the mighty man." "Unto us . . . God" is equivalent to "Immanuel" (Isa 7:14).
      everlasting Father--This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (Joh 10:30; 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG].
      Prince of Peace--(See on Isa 9:5; Ge 49:10; Shiloh, "The Tranquillizer"). Finally (Ho 2:18). Even already He is "our peace" (Lu 2:14; Eph 2:14).

      7. Of . . . increase . . . no end--His princely rule shall perpetually increase and be unlimited (Da 2:44).
      throne of David-- (1Ki 8:25; Ps 2:6; 132:11; Jer 3:17, 18 Eze 34:23-26; 37:16, 22; Lu 1:32, 33; Ac 2:30).
      judgment . . . justice--It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Isa 42:21; Ps 45:6, 7), attainable only in and by Messiah.
      zeal, &c.--including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (Isa 59:17; Ps 9:6-8).

      Isa 9:8-10:4. PROPHECY AS TO THE TEN TRIBES.

      Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (2Ki 16:9); Isa 9:8-11, 17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (Isa 9:12, 17, 21, and Isa 10:4).

      8. Heading of the prophecy; (Isa 9:8-12), the first strophe.
      unto Jacob--against the ten tribes [LOWTH].
      lighted upon--fallen from heaven by divine revelation (Da 4:31).

      9. know--to their cost: experimentally (Ho 9:7).
      Samaria--the capital of Ephraim (compare as to phrase, Isa 1:1).

      10. bricks--in the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God (Isa 26:11).
      hewn stones-- (1Ki 5:17).
      sycamores--growing abundantly on the low lands of Judea, and though useful for building on account of their antiseptic property (which induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots, durable, and precious (1Ki 10:27). "We will replace cottages with palaces."

      11. adversaries of Rezin--the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light (Isa 9:10) of the judgment already inflicted by God through Tiglath-pileser (2Ki 15:29). A second Assyrian invasion (see on Isa 7:1) shall follow. The reading "princes" for "adversaries" in uncalled for.
      join--rather, "arm"; cover with armor [MAURER].
      his--Rezin's.

      12. Syrians--Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in Isa 9:11, refers to this. Conquering nations often enlist in their armies the subject races (Isa 22:6; compare 2Ki 16:9; Jer 35:11), [ABEN EZRA, GESENIUS]. HORSLEY less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians.
      Philistines--of Palestine.
      behind--from the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north.
      devour--as a ravenous beast (Isa 1:20; Jer 10:25; 30:16; Nu 14:9).
      For all this, &c.--The burden of each strophe.

      13-17. Second strophe.

      turneth not--the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jer 2:20; 5:3).

      14. head and tail--proverbial for the highest and lowest (De 28:13, 44).
      branch and rush--another image for the same thought (Isa 19:15). The branch is elevated on the top of the tree: the rush is coarse and low.

      15. ancient--the older.
      honourable--the man of rank.
      prophet . . . lies, . . . tail--There were many such in Samaria (1Ki 22:6, 22, 23; compare as to "tail," Re 9:19).

      16. leaders, &c.--(See Isa 3:12, Margin, and see on Isa 3:12.)

      17. no joy--the parallelism, "neither . . . mercy," shows that this means, He shall have no such delight in their youthful warriors, however much they be the nation's delight and reliance, as to save them from the enemy's sword (Isa 31:8; compare Jer 18:21).
      fatherless, &c.--not even the usual objects of His pity (Ps 10:14, 18; 68:5; Jer 49:11; Ho 14:3) shall be spared.
      hypocrite--rather, a libertine, polluted [HORSLEY].
      folly--wickedness (Ps 14:1).
      still--Notwithstanding all these judgments, more remain.

      18-21. Third strophe.

      burneth--maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment.
      briers . . . thorns--emblem of the wicked; especially those of low rank (Isa 27:4; 2Sa 23:6).
      forest--from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.
      mount up like . . . smoke--rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, HORSLEY], in (in passing into) volumes of ascending smoke" [MAURER].

      19. darkened--namely, with smoke (Isa 9:18). The Septuagint and Chaldee render it, "is burnt up," so MAURER, from an Arabic root meaning "suffocating heat."
      no man . . . spare . . . brother--intestine discord snapping asunder the dearest ties of nature.

      20. hungry--not literally. Image from unappeasable hunger, to picture internal factions, reckless of the most tender ties (Isa 9:19), and insatiably spreading misery and death on every side (Jer 19:9).
      eat--not literally, but destroy (Ps 27:2; Job 19:22).
      flesh of . . . arm--those nearest akin: their former support (helper) (Isa 32:2) [MAURER].

      21. Manasseh, Ephraim--the two sons of Joseph. So closely united as to form between them but one tribe; but now about to be rent into factions, thirsting for each other's blood. Disunited in all things else, but united "together against their brother Judah" (2Ki 15:10, 30).

      Isa 10:1-4. Fourth strophe.

      1. them that decree--namely, unrighteous judges.
      write grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Isa 65:6) [MAURER], (Isa 1:10, 23).

      2. To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [HORSLEY]. In English Version "from judgment" means "from obtaining justice."
      take away the right--"make plunder of the right" (rightful claim) [HORSLEY].

      3. what will ye do--what way of escape will there be for you?
      visitation--of God's wrath (Isa 26:14; Job 35:15; Ho 9:7).
      from far--from Assyria.
      leave . . . glory--rather, "deposit (for safekeeping) your wealth" [LOWTH]. So Ps 49:17.

      4. Without me--not having Me to "flee to" (Isa 10:3).
      bow down--Bereft of strength they shall fall; or else, they shall lie down fettered.
      under . . . under--rather, "among" (literally, "in the place of") [HORSLEY]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [MAURER].

      Isa 10:5-34 and Isa 11:12. DESTRUCTION OF THE ASSYRIANS; COMING OF MESSIAH; HYMN OF PRAISE.

      Isa 10:9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Isa 10:27).

      5. O Assyrian, &c.--rather, "What, ho (but MAURER, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jer 51:20; Ps 17:13). In their hands is Mine indignation" [HORSLEY, after JEROME]. I have put into the Assyrians' hands the execution of Mine indignation against My people.

      6. send him--"Kings' hearts are in the hand of the Lord" (Pr 21:1).
      hypocritical--polluted [HORSLEY].
      nation--Judah, against whom Sennacherib was forming designs.
      of my wrath--objects of My wrath.
      give . . . charge-- (Jer 34:22).
      and to tread, &c.--HORSLEY translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Isa 10:12; Isa 33:1; Zec 10:5). But see Isa 37:26.

      7. meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes.
      think--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Ps 76:10; Mic 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment.
      heart to destroy . . . not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Isa 20:1-6; Zec 1:15).

      8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by HINCKS.
      princes . . . kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

      9. Is not . . . as--Was there any one of these cities able to withstand me? Not one. So Rab-shakeh vaunts (Isa 36:19).
      Calno--Calneh, built by Nimrod (Ge 10:10), once his capital, on the Tigris.
      Carchemish--Circesium, on the Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by Nebuchadnezzar: by the Euphrates (Jer 46:2).
      Hamath--in Syria, north of Canaan (Ge 10:18). Taken by Assyria about 753 B.C. From it colonists were planted by Assyria in Samaria.
      Arpad--near Hamath.
      Samaria--now overthrown.
      Damascus-- (Isa 17:1, 3).

      10, 11. found--unable to resist me: hath overcome (so Ps 21:8).
      and whose--rather, "and their." This clause, down to "Samaria," is parenthetical.
      excel--were more powerful. He regards Jerusalem as idolatrous, an opinion which it often had given too much ground for: Jehovah was in his view the mere local god of Judea, as Baal of the countries where it was adored, nay, inferior in power to some national gods (Isa 36:19, 20; 37:12). See in opposition, Isa 37:20; 46:1.
      As my hand . . . shall I not, as I have--a double protasis. Agitation makes one accumulate sentences.

      12. whole work--His entire plan is regard to the punishment of the Jews (Isa 10:5-7).
      Zion--the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.
      fruit--the result of, that is, the plants emanating from.
      stout--Hebrew, "greatness of," that is, pride of.
      glory--haughtiness.

      13. I am prudent--He ascribes his success to his own prudence, not to God's providence.
      removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8).
      treasures--"hoarded treasures" [HORSLEY].
      put down . . . inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Ps 2:4; 29:10; 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isa 36:1, 10), the inhabitants" [MAURER].

      14. nest--implying the ease with which he carried off all before him.
      left--by the parent bird.
      none . . . moved . . . wing--image from an angry bird resisting the robbery of its "nest."
      peeped--chirped even low (Isa 8:19). No resistance was offered me, of deed, or even word.

      15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.
      shaketh it--moves it back and forward.
      staff . . . lift . . . itself . . . no wood--rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare De 32:21, "that which is not God;" Isa 31:8 shows that God is meant here by "not wood" [MAURER].

      16. fat ones-- (Isa 5:17). The robust and choice soldiers of Assyria (Ps 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).
      leanness--carrying out the image on "fat ones." Destruction (Ps 106:15). Fulfilled (Isa 37:36).
      his glory--Assyria's nobles. So in Isa 5:13, Margin; Isa 8:7.
      kindle--a new image from fire consuming quickly dry materials (Zec 12:6).

      17, 18. light of Israel--carrying out the image in the end of Isa 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; Heb 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).

      18. glory of his forest--The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on Isa 9:18).
      in one day-- (Isa 37:36).
      fruitful field--literally, "Carmel," a rich mountain in the tribe of Asher. Figurative for Sennacherib's mighty army. Perhaps alluding to his own boasting words about to be uttered (Isa 37:24), "I will enter the forest of his Carmel."
      soul and body--proverbial for utterly; the entire man is made up of soul and body.
      as when a standard bearer fainteth--rather, "they shall be as when a sick man" (from a Syriac root) wastes away." Compare "leanness," that is, wasting destruction (Isa 10:16) [MAURER]. Or, "there shall be an entire dissipation, like a perfect melting" (namely, of the Assyrian army) [HORSLEY].

      19. rest--those who shall survive the destruction of the host.
      his forest--same image as in Isa 10:18, for the once dense army.
      child . . . write--so few that a child might count them.

      20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Isa 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (compare "short work" with "whole work," Isa 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Isa 6:13; 7:3; Zec 12:9, 10; 14:2, 3; Zep 3:12).

      21. mighty God-- (Isa 9:6) the God who shall have evinced such might in destroying Israel's enemies. As the Assyrians in Sennacherib's reign did not carry off Judah captive, the returning "remnant" cannot mainly refer to this time.

      22. yet--rather in the sense in which Paul quotes it (Ro 9:27), "Though Israel be now numerous as the sand, a remnant only of them shall return"--the great majority shall perish. The reason is added, Because "the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (Isa 30:28; 8:8) with justice"; that is, the infliction of just punishment (Isa 5:16) [MAURER].

      23. even determined--"A consumption, and whatever is determined," or decreed [MAURER].
      midst--Zion, the central point of the earth as to Jehovah's presence.
      land--Israel. But the Septuagint, "in the whole habitable world." So English Version (Ro 9:28), "upon the earth."

      24. Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
      O my people--God's tenderness towards His elect nation.
      after the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Isa 10:26 requires this interpretation [MAURER].

      25. For--Be not afraid (Isa 10:24), for, &c.
      indignation . . . cease--The punishments of God against Israel shall be consummated and ended (Isa 26:20; Da 11:36). "Till the indignation be accomplished," &c.
      mine anger--shall turn to their (the Assyrians') destruction.

      26. slaughter of--"stroke upon."
      Midian-- (Isa 9:4; Jud 7:25).
      as his rod was upon the sea--rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, 26). His "rod" on the Assyrian (Isa 10:24, 26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Isa 10:5).
      after the manner of Egypt--as He lifted it up against Egypt at the Red Sea.

      27. his burden--the Assyrians' oppression (Isa 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.
      because of-- (Ho 10:15).
      the anointing--namely, "Messiah" (Da 9:24). Just as in Isa 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. MAURER not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (De 32:15). So Isa 10:16 above, and Isa 5:17, "fat ones."

      28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
      come to--come upon as a sudden invader (Ge 34:27).
      Aiath--same as Ai (Jos 7:2; Ne 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.
      Michmash--nine miles northeast of Jerusalem.
      laid up . . . carriages--He has left his heavier baggage (so "carriages" for the things carried, Ac 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Sa 17:22; 25:13; 30:24 [JEROME and MAURER].

      29. passage--the jaws of the wady or defile at Michmash (1Sa 13:23; 14:4, 5).
      lodging--their quarters for the night, after having passed the defile which might have been easily guarded against them.
      Ramah--near Geba; seven miles from Jerusalem.
      Gibeah of Saul--his birthplace and residence, in Benjamin (1Sa 11:4), distinct from Gibeah of Judah (Jos 15:57).

      30. daughter of Gallim--Gallim and her sons (see on Isa 1:8; 2Ki 19:21). "Cry aloud in consternation."
      Laish--not the town in Dan (Jud 18:7), but one of the same name near Jerusalem (1 Maccabees 9:9).
      Anathoth--three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.

      31. Madmenah--not the city in Simeon (Jos 15:31), but a village near Jerusalem.
      removed--fled from fear.
      gather themselves to flee--"put their goods in a place of safety" [MAURER].

      32. that day--literally, "As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob"; northeast of Jerusalem on Olivet; a town of the priests (Ne 11:32).
      daughter--rightly substituted for the Chetib reading, house. His "shaking his hand" in menace implies that he is now at Nob, within sight of Jerusalem.

      33. bough--literally, the "beauty" of the tree; "the beautiful branch."
      high ones of stature--"the upright stem," as distinguished from the previous "boughs" [HORSLEY].

      34. This verse and Isa 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Isa 10:18, 19; Eze 31:3, 14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (2Ki 19:35). The "Mighty One" is Jehovah (Isa 10:21; Isa 9:6).

      Isa 11:1-16.

      From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy--the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare Mic 4:11, &c.; 5:1, 2; Jer 23:5, 6; 33:15, 16; Ro 15:12).

      1. rod--When the proud "boughs" of "Lebanon" (Isa 10:33, 34, the Assyrians) are lopped, and the vast "forests cut down" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian "rod" to Israel (Isa 10:5, 6, 18, 19).
      stem--literally, "the stump" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Isa 10:18, 19), when Messiah should arise from it, to raise it to more than its pristine glory. Lu 2:7 proves this (Isa 53:2; compare Job 14:7, 8; see on Isa 8:6).
      Branch--Scion. He is nevertheless also the "root" (Isa 11:10; Re 5:5; 22:16. "Root and offspring" combines both, Zec 3:8; 6:12).

      2. Spirit of the Lord--JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Isa 61:1; De 18:15, 18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare "the seven Spirits" (Re 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the "fulness" in the Son of God (Joh 1:16; 3:34; Col 1:19).
      rest--permanently; not merely come upon Him (Nu 11:25, 26).
      wisdom-- (1Co 1:30; Eph 1:17; Col 2:3).
      understanding--coupled with "wisdom," being its fruit. Discernment and discrimination (Mt 22:18; Joh 2:25).
      counsel . . . might--the faculty of forming counsels, and that of executing them (Isa 28:29). Counsellor (Isa 9:6).
      knowledge--of the deep things of God (Mt 11:27). The knowledge of Him gives us true knowledge (Eph 1:17).
      fear of the Lord--reverential, obedient fear. The first step towards true "knowledge" (Job 28:28; Ps 111:10).

      3. make him of quick understanding--literally, "quick-scented in the fear of Jehovah"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mt 12:20; Ac 10:1-48; 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Ex 30:38; Am 5:21); "smell," that is, "delight in."
      after . . . sight--according to mere external appearances (Joh 7:24; 8:15; Jas 2:1; 1Sa 16:7). Herein Messiah is represented a just Judge and Ruler (De 1:16, 17).
      reprove--"decide," as the parallelism shows.
      after . . . ears--by mere plausible hearsays, but by the true merits of each case (Joh 6:64; Re 2:23).

      4. judge--see that impartial justice is done them. "Judge" may mean here "rule," as in Ps 67:4.
      reprove--or, "argue"; "decide." But LOWTH, "work conviction in."
      earth--Compare with Mt 5:5, and Re 11:15.
      earth--its ungodly inhabitants, answering to "the wicked" in the parallel, and in antithesis to the "poor" and "meek," namely, in spirit, the humble pious (Mt 5:3). It is at the same time implied that "the earth" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (Ps 2:9-12; Lu 18:8; Re 2:27).
      rod of . . . mouth--condemning sentences which proceed from His mouth against the wicked (Re 1:16; 2:16; 19:15, 21).
      breath of . . . lips--his judicial decisions (Isa 30:28; Job 15:30; Re 19:20; 20:9-12). He as the Word of God (Re 19:13-15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the "rod" (Nu 17:2-10).

      5. righteousness . . . girdle-- (Re 1:13; 19:11). The antitypical High Priest (Ex 28:4). The girdle secures firmly the rest of the garments (1Pe 1:13). So "truth" gives firm consistency to the whole character (Eph 5:14). In Isa 59:17, "righteousness" is His breastplate.

      6. wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the "Prince of Peace" (Isa 65:25; Eze 34:25; Ho 2:18). These may be figures for men of corresponding animal-like characters (Eze 22:27; 38:13; Jer 5:6; 13:23; Mt 7:15; Lu 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Ge 2:19, 20, with Ps 8:6-8, which describes the restoration to man, in the person of "the Son of man," of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Ro 8:19-22).

      7. feed--namely, "together"; taken from the second clause.
      straw--no longer flesh and blood.

      8. play--literally, "delight" himself in sport.
      cockatrice--a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.

      9. my holy mountain--Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (Jer 3:17).
      sea--As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (Hab 2:14). As Isa 11:1-5 describe the personal qualities of Messiah, and Isa 11:6-9 the regenerating effects of His coming on creation, so Isa 11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.

      10. root--rather, "shoot from the root" (compare Note, see on Isa 11:1; Isa 53:2; Re 5:5; 22:16).
      stand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Isa 5:26; Joh 12:32).
      the people--peoples, answering to "the Gentiles" in the parallel member.
      to it . . . seek--diligently (Job 8:5). They shall give in their allegiance to the Divine King (Isa 2:2; 60:5; Zec 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zec 14:16). Compare Ro 15:12, which quotes this passage, "In Him shall the Gentiles trust."
      rest--resting-place (Isa 60:13; Ps 132:8, 14; Eze 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.

      11. set . . . hand--take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Isa 43:5-7; 49:12, 17, 18; Eze 37:21; Ho 3:5; Am 9:14, 15; Mic 4:6, 7; Zep 3:19, 20; Zec 10:10; Jer 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare Jer 46:28.
      Pathros--one of the three divisions of Egypt, Upper Egypt.
      Cush--either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
      Elam--Persia, especially the southern part of it now called Susiana.
      Shinar--Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (Ge 10:10). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Ge 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.
      islands of . . . sea--the far western regions beyond the sea [JEROME].

      12. In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Eze 37:16-19; Jer 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (Joh 7:52). The masculine and feminine conjoined express the universality of the restoration.
      from the four corners of the earth--Hebrew, "wings of the earth."

      13. envy . . . of Ephraim . . . Judah--which began as early as the time (Jud 8:1; 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (Nu 13:9; Jos 19:50); the sanctuary was with them for a time (Jos 18:1). The jealousy increased subsequently (2Sa 2:8, &c.; 19:41; 20:2; 3:10); and even before David's time (1Sa 11:8; 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (1Ki 11:26, &c.; 1Ki 12:1-33; compare 2Ki 14:9; Ps 78:56-71).
      adversaries of Judah--rather, "the adversaries from Judah"; those of Judah hostile to the Ephraimites [MAURER]. The parallelism "the envy of Ephraim," namely, against Judah, requires this, as also what follows; namely, "Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (Eze 37:15, 17, 19).

      14. With united forces they shall subdue their foes (Am 9:12).
      fly--as a bird of prey (Hab 1:8).
      upon the shoulders--This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for "shoulders" in Nu 34:11 is used also of a maritime coast ("side of the sea": Hebrew, "shoulder of the sea," Margin). They shall make a sudden victorious descent upon their borders southwest of Judea.
      them of the east--Hebrew, "children of the East," the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (Jer 49:28, 29).
      lay . . . hand upon--take possession of (Da 11:42).
      Edom--south of Judah, from the Dead Sea to the Red Sea; "Moab"--east of Jordan and the Dead Sea.
      Ammon--east of Judea, north of Moab, between the Arnon and Jabbok.

      15. There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Ps 68:22; Ex 14:22; Zec 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (Isa 48:20, 21).
      destroy--literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (Ps 106:9 Na 1:4).
      tongue--the Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.
      with . . . mighty wind--such as the "strong east wind" (Ex 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. MAURER translates, "With the terror of His anger"; that is, His terrible anger.
      in the seven streams--rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (Isa 11:16), a type of all future impediments to the restoration of the Jews.
      dry shod--Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (Re 16:12).

      16. highway--a highway clear of obstructions (Isa 19:23; 35:8).
      like as . . . Israel . . . Egypt-- (Isa 51:10, 11; 63:12, 13).

      Isa 12:1-6. THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS.

      Just as Miriam, after the deliverance of the Red Sea (Isa 11:16), celebrated it with an ode of praise (Ex 15:1-19).

      2. Lord JEHOVAH--Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character.
      strength . . . song . . . salvation--derived from Ex 15:2; Ps 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Isa 12:3). Hence the cry "Hosanna," "Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (the fifteenth of the seventh month) (Mt 21:9; compare with Ps 118:25, 26); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (Heb 9:28). "He shall appear the second time without sin unto salvation." Compare Re 21:3, "The tabernacle of God is with men." Compare Lu 9:33, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (Ps 118:15; Zec 14:16). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly "city of habitation" (Ps 107:7).

      3. draw water . . . salvation--an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on "the last day of the feast" (Joh 7:2, 37-39). The pouring out of water indicated repentance (1Sa 7:6; compare, as to the Jews' repentance hereafter, Zec 12:10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joe 2:23).
      wells--not mere streams, which may run dry, but ever-flowing fountains (Joh 4:14; 7:38), "Out of his belly (that is, in and from himself)--living water" (Isa 42:18; Ps 84:6; Zec 13:1; Re 7:17).

      4. make mention--Hebrew, "cause it to be remembered."

      5. Sing, &c.--alluding to Ex 15:21.

      6. inhabitant of Zion--Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people.
      in the midst of thee--of Jerusalem literally (Jer 3:17; Eze 48:35; Zep 3:15, 17; Zec 2:10).

      Isa 13:1-22. THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA.

      The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.

      1. burden--weighty or mournful prophecy [GROTIUS]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Nu 23:7 [MAURER].
      of Babylon--concerning Babylon.

      2. Lift . . . banner-- (Isa 5:26; 11:10).
      the high mountain--rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.
      unto them--unto the Medes (Isa 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event.
      shake . . . hand--beckon with the hand--wave the hand to direct the nations to march against Babylon.
      nobles--Babylonian. Rather, in a bad sense, tyrants; as in Isa 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [MAURER].

      3. sanctified ones--the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jer 51:27, 28; Joe 3:9, 11; where the Hebrew for prepare war is "sanctify" war).
      for mine anger--to execute it.
      rejoice in my highness--"Those who are made to triumph for My honor" [HORSLEY]. The heathen Medes could not be said to "rejoice in God's highness" MAURER translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [HERODOTUS,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.

      4. the mountains--namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.
      tumultuous noise--The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.
      nations--Medes, Persians, and Armenians composed Cyrus' army.

      5. They--namely, "Jehovah," and the armies which are "the weapons of His indignation."
      far country--Media and Persia, stretching to the far north and east.
      end of heaven--the far east (Ps 19:6).
      destroy--rather, "to seize" [HORSLEY].

      6. day of the Lord--day of His vengeance on Babylon (Isa 2:12). Type of the future "day of wrath" (Re 6:17).
      destruction--literally, "a devastating tempest."
      from the Almighty--not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.

      7. faint . . . melt--So Jer 50:43; compare Jos 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Da 5:30). Hence the sudden fainting and melting of hearts.

      8. pangs--The Hebrew means also a "messenger." HORSLEY, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." MAURER agrees with English Version, literally, "they shall take hold of pangs and sorrows."
      woman . . . travaileth-- (1Th 5:3).
      amazed--the stupid, bewildered gaze of consternation.
      faces . . . flames--"their visages have the livid hue of flame" [HORSLEY]; with anguish and indignation.

      9. cruel--not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Isa 14:17) now about to be visited on itself.
      the land--"the earth" [HORSLEY]. The language of Isa 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Isa 13:10 with Mt 24:29; Re 8:12. The sins of Babylon, arrogancy (Isa 13:11; Isa 14:11; 47:7, 8), cruelty, false worship (Jer 50:38), persecution of the people of God (Isa 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Da 11:32-37; Re 17:3, 6; 18:6, 7, 9-14, 24).

      10. stars, &c.--figuratively for anarchy, distress, and revolutions of kingdoms (Isa 34:4; Joe 2:10; Eze 32:7, 8; Am 8:9; Re 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Re 21:1).
      constellations--Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.

      11. world--the impious of the world (compare Isa 11:4).
      arrogancy--Babylon's besetting sin (Da 4:22, 30).
      the terrible--rather, tyrants [HORSLEY].

      12. man . . . precious--I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.

      13. Image for mighty revolutions (Isa 24:19; 34:4; Hab 3:6, 10; Hag 2:6, 7; Re 20:11).

      14. it--Babylon.
      roe--gazelle; the most timid and easily startled.
      no man taketh up--sheep defenseless, without a shepherd (Zec 13:7).
      every man . . . to his own people--The "mingled peoples" of foreign lands shall flee out of her (Jer 50:16, 28, 37; 51:9).

      15. found--in the city.
      joined--"intercepted" [MAURER]. "Every one that has withdrawn himself," namely, to hide in the houses [GESENIUS].

      16. (Ps 137:8, 9).

      17. Medes-- (Isa 21:2; Jer 51:11, 28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C.
      not regard silver--In vain will one try to buy his life from them for a ransom. The heathen XENOPHON (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.

      18. bows--in the use of which the Persians were particularly skilled.

      19. glory of kingdoms-- (Isa 14:4; 47:5; Jer 51:41).
      beauty of . . . excellency--Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast.
      as . . . Gomorrah--as utterly (Jer 49:18; 50:40; Am 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.

      20. Literally fulfilled.
      neither . . . Arabian pitch tent--Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare Isa 13:21).
      neither . . . shepherds--The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.

      21. wild beasts--Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [BOCHART].
      doleful creatures--"howling beasts," literally, "howlings" [MAURER].
      owls--rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [BOCHART].
      satyrs--sylvan demi-gods--half man, half goat--believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [VITRINGA]. Devil-worshippers, who dance amid the ruins on a certain night [J. WOLFF].

      22. wild beasts of the islands--rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [BOCHART and MAURER].
      cry--rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect.
      dragons--serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. MAURER understands here another species of jackal.
      her time . . . near--though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Isa 14:1, 2).

      Isa 14:1-3. THE CERTAINTY OF DELIVERANCE FROM BABYLON.

      Isa 14:4-23. THE JEWS' TRIUMPHAL SONG THEREAT.

      "It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [HERDER].

      Isa 14:24-27. CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB;

      a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Da 5:1-31).

      1. choose--"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see Ps 102:13-22).
      strangers--proselytes (Es 8:17; Ac 2:10; 17:4, 17). TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Isa 60:4, 5, 10; Mic 5:7; Zec 14:16; Ro 11:12).

      2. the people--of Babylon, primarily. Of the whole Gentile world ultimately (Isa 49:22; 66:20; 60:9).
      their place--Judea (Ezr 1:1-6).
      possess--receive in possession.
      captives--not by physical, but by moral might; the force of love, and regard to Israel's God (Isa 60:14).

      3. rest-- (Isa 28:12; Eze 28:25, 26).

      Isa 14:4-8. A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL.

      The whole earth rejoices; the cedars of Lebanon taunt him.

      4. proverb--The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (Mic 2:4; Hab 2:6).
      the king--the ideal representative of Babylon; perhaps Belshazzar (Da 5:1-31). The mystical Babylon is ultimately meant.
      golden city--rather, "the exactress of gold" [MAURER]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare Isa 3:5).

      5. staff--not the scepter (Ps 2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (Isa 9:4; 10:24; 14:29) [MAURER].
      rulers--tyrants, as the parallelism "the wicked" proves (compare see on Isa 13:2).

      6. people--the peoples subjected to Babylon.
      is persecuted--the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, JEROME, and HORSLEY].

      7. they--the once subject nations of the whole earth. HOUBIGANT places the stop after "fir trees" (Isa 14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.

      8. the fir trees--now left undisturbed. Probably a kind of evergreen.
      rejoice at thee-- (Ps 96:12). At thy fall (Ps 35:19, 24).
      no feller--as formerly, when thou wast in power (Isa 10:34; 37:24).

      Isa 14:9-11. THE SCENE CHANGES FROM EARTH TO HELL.

      Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to WARBURTON [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.

      9. moved--put into agitation.
      for thee--that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [MAURER].
      chief ones--literally, "goats"; so rams, leaders of the flock; princes (Zec 10:3). The idea of wickedness on a gigantic scale is included (Eze 34:17; Mt 25:32, 33). MAGEE derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Isa 26:14) "ghosts" (Pr 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Ge 6:4; 14:5; Eze 32:18, 21). "Rephaim," translated in the Septuagint, "giants" (compare see on Job 26:5, 6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.

      10. They taunt him and derive from his calamity consolation under their own (Eze 31:16).
      weak--as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with Isa 14:11.

      11. "Pomp" and music, the accompaniment of Babylon's former feastings (Isa 5:12; 24:8), give place to the corruption and the stillness of the grave (Eze 32:27).
      worm--that is bred in putridity.
      worms--properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.

      Isa 14:12-15. THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR.

      The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.

      12. Lucifer--"day star." A title truly belonging to Christ (Re 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. GESENIUS, however, renders the Hebrew here as in Eze 21:12; Zec 11:2, "howl."
      weaken--"prostrate"; as in Ex 17:13, "discomfit."

      13. above . . . God--In Da 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).
      mount of the congregation--the place of solemn meeting between God and His people in the temple at Jerusalem. In Da 11:37, and 2Th 2:4, this is attributed to Antichrist.
      sides of the north--namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Ps 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Isa 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [MAURER, Septuagint, Syriac].

      14. clouds--rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (Isa 4:5; Ex 13:21). So this tallies with 2Th 2:4, "above all that is called God"; as here "above . . . the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Re 17:4, 5, represents Antichrist as seated in BABYLON, to which city, literal and spiritual, Isaiah refers here.

      15. to hell--to Sheol (Isa 14:6), thou who hast said, "I will ascend into heaven" (Mt 11:23).
      sides of the pit--antithetical to the "sides of the north" (Isa 14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But MAURER here, as in Isa 14:13, translates, "the extreme," or innermost parts of the sepulchre: as in Eze 32:23 (compare 1Sa 24:3).

      Isa 14:16-20. THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE.

      16. narrowly look--to be certain they are not mistaken.
      consider--"meditate upon" [HORSLEY].

      17. opened not . . . house . . . prisoners--But MAURER, as Margin, "Did not let his captives loose homewards."

      18. All--that is, This is the usual practice.
      in glory--in a grand mausoleum.
      house--that is, "sepulchre," as in Ec 12:5; "grave" (Isa 14:19). To be excluded from the family sepulcher was a mark of infamy (Isa 34:3; Jer 22:19; 1Ki 13:22; 2Ch 21:20; 24:25; 28:27).

      19. cast out of--not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
      branch--a useless sucker starting up from the root of a tree, and cut away by the husbandman.
      raiment of those . . . slain--covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in Job 7:5, "My flesh is clothed with worms and clods of dust" [MAURER].
      thrust through--that is, "the slain who have been thrust through," &c.
      stones of . . . pit--whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."

      20. not . . . joined with them--whereas the princes slain with thee shall be buried, thou shalt not.
      thou . . . destroyed . . . land--Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [XENOPHON, Cyropædia 4.6, 3; 7.5, 32].
      seed . . . never be renowned--rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [HORSLEY].

      Isa 14:21-23. GOD'S DETERMINATION TO DESTROY BABYLON.

      21. Prepare, &c.--charge to the Medes and Persians, as if they were God's conscious instruments.
      his children--Belshazzar's (Ex 20:5).
      rise--to occupy the places of their fathers.
      fill . . . with cities--MAURER translates, "enemies," as the Hebrew means in 1Sa 28:16; Ps 139:20; namely, lest they inundate the world with their armies. VITRINGA translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.

      22. against them--the family of the king of Babylon.
      name--all the male representatives, so that the name shall become extinct (Isa 56:5; Ru 4:5).
      remnant--all that is left of them. The dynasty shall cease (Da 5:28-31). Compare as to Babylon in general, Jer 51:62.

      23. bittern--rather, "the hedgehog" [MAURER and GESENIUS]. STRABO (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
      pools--owing to Cyrus turning the waters of the Euphrates over the country.
      besom--sweep-net [MAURER], (1Ki 14:10; 2Ki 21:13).

      Isa 14:24-27. A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB.

      This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.

      24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10, 11; 1Sa 15:29; Mal 3:6).

      25. That--My purpose, namely, "that."
      break . . . yoke-- (Isa 10:27).
      my mountains--Sennacherib's army was destroyed on the mountains near Jerusalem (Isa 10:33, 34). God regarded Judah as peculiarly His.

      26. This is . . . purpose . . . whole earth--A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
      hand . . . stretched out upon--namely, in punishment (Isa 5:25).

      27. (Da 4:35).

      Isa 14:28-32. PROPHECY AGAINST PHILISTIA.

      To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2Ch 26:6); but in the reign of Ahaz (2Ch 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.

      28. In . . . year . . . Ahaz died--726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.

      29. Palestina--literally, "the land of sojourners."
      rod . . . broken--The yoke imposed by Uzziah (2Ch 26:6) was thrown off under Ahaz (2Ch 28:18).
      serpent's root--the stock of Jesse (Isa 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (2Ki 18:8).

      30. first-born of . . . poor--Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Ps 72:4, "Children of the needy," expressing those "needy in condition."
      feed--image from a flock feeding in safety.
      root--radical destruction.
      He shall slay--Jehovah shall. The change of person, "He" after "I," is a common Hebraism.

      31. gate--that is, ye who throng the gate; the chief place of concourse in a city.
      from . . . north--Judea, north and east of Palestine.
      smoke--from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Ne 9:19); or else from the region devastated by fire [MAURER]. GESENIUS less probably refers it to the cloud of dust raised by the invading army.
      none . . . alone . . . in . . . appointed times--Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Isa 5:26, 27), [LOWTH]. MAURER thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare Ps 102:7; Ho 8:9.

      32. messengers of the nation--When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord . . . (Ps 87:1, 5; 102:16).
      poor-- (Zep 3:12).

      Isa 15:1-9. THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB.

      LOWTH thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter.

      1. Because--rather, "Surely"; literally, "(I affirm) that" [MAURER].
      night--the time best suited for a hostile incursion (Isa 21:4; Jer 39:4).
      Ar--meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon.
      Kir--literally, "a citadel"; not far from Ar, towards the south.
      He--Moab personified.
      Bajith--rather, "to the temple" [MAURER]; answering to the "sanctuary" (Isa 16:12), in a similar context.
      to Dibon--Rather, as Dibon was in a plain north of the Arnon, "Dibon (is gone up) to the high places," the usual places of sacrifice in the East. Same town as Dimon (Isa 15:9).
      to weep--at the sudden calamity.
      over Nebo--rather "in Nebo"; not "on account of" Nebo (compare Isa 15:3) [MAURER]. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (compare De 34:1).
      Medeba--south of Heshbon, on a hill east of Jordan.
      baldness . . . beard cut off--The Orientals regarded the beard with peculiar veneration. To cut one's beard off is the greatest mark of sorrow and mortification (compare Jer 48:37).

      3. tops of . . . houses--flat; places of resort for prayer, &c., in the East (Ac 10:9).
      weeping abundantly--"melting away in tears." HORSLEY prefers "descending to weep." Thus there is a "parallelism by alternate construction" [LOWTH], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.

      4. Heshbon--an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jer 48:1-47).
      Elealeh--near Heshbon, in Reuben.
      Jahaz--east of Jordan, in Reuben. Near it Moses defeated Sihon.
      therefore--because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry.
      life, &c.--rather, "his soul is grieved" (1Sa 1:8) [MAURER].

      5. My--The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.
      fugitives--fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. HORSLEY translates, "her nobility," or "rulers" (Ho 4:18).
      heifer, &c.--that is, raising their voices "like a heifer" (compare Jer 48:34, 36). The expression "three years old," implies one at its full vigor (Ge 15:9), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jer 31:18; Ho 4:13. MAURER translates, "Eglath" (in English Version, "a heifer") Shelishijah (that is, the third, to distinguish it from two others of the same name).
      by the mounting up--up the ascent.
      Luhith--a mountain in Moab.
      Horonaim--a town of Moab not far from Zoar (Jer 48:5). It means "the two poles," being near caves.
      cry of destruction--a cry appropriate to the destruction which visits their country.

      6. For--the cause of their flight southwards (2Ki 3:19, 25). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.

      7. Therefore--because of the devastation of the land.
      abundance--literally, "that which is over and above" the necessaries of life.
      brook of . . . willows--The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-Petræa; now Wady-el Arabah. "Arabia" means a "desert."

      8. Eglaim-- (Eze 47:10), En-eglaim. Not the Agalum of EUSEBIUS, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them.
      Beer-elim--literally, "the well of the Princes"--(so Nu 21:16-18). Beyond the east borders of Moab.

      9. Dimon--same as Dibon (Isa 15:2). Its waters are the Arnon.
      full of blood--The slain of Moab shall be so many.
      bring more--fresh calamities, namely, the "lions" afterwards mentioned (2Ki 17:25; Jer 5:6; 15:3). VITRINGA understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters of Dimon by the streams of blood of the slain.

      Isa 16:1-14. CONTINUATION OF THE PROPHECY AS TO MOAB.

      1. lamb--advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2Ki 3:4, 5). David probably imposed this tribute before the severance of Judah and Israel (2Sa 8:2). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Ps 2:10-12; Ro 12:1).
      from Sela to--rather, "from Petra through (literally, 'towards') the wilderness" [MAURER]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-Petræa; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (Isa 15:7).
      ruler of the land--namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2Ki 14:7).

      2. cast out of . . . nest--rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the nest in which they were hatched [HORSLEY]. Compare Isa 10:14; De 32:11.
      daughters of Moab--that is, the inhabitants of Moab. So 2Ki 19:21; Ps 48:11; Jer 46:11; La 4:22 [MAURER].
      at the fords--trying to cross the boundary river of Moab, in order to escape out of the land. EWALD and MAURER make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."

      3-5. GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Isa 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Isa 16:6). VITRINGA makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Isa 16:3, 4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Isa 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Isa 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride.
      make . . . shadow as . . . night . . . in . . . noonday--emblem of a thick shelter from the glaring noonday heat (Isa 4:6; 25:4; 32:2).
      bewray . . . wandereth--Betray not the fugitive to his pursuer.

      4. Rather, "Let the outcasts of Moab dwell with thee" (Judah) [HORSLEY].
      for the extortioner, &c.--The Assyrian oppressor probably.
      is at an end--By the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it, for the Assyrian oppressor shall have been "consumed out of the land."

      5. If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."
      truth . . . judgment . . . righteousness--language so divinely framed as to apply to "the latter days" under King Messiah, when "the Lord shall bring again the captivity of Moab" (Ps 72:2; 96:13; 98:9; Jer 48:47; Ro 11:12).
      hasting--"prompt in executing."

      6. We--Jews. We reject Moab's supplication for his pride.
      lies--false boasts.
      not be so--rather, "not right"; shall prove vain (Isa 25:10; Jer 48:29, 30; Zep 2:8). "It shall not be so; his lies shall not so effect it."

      7. Therefore--all hope of being allowed shelter by the Jews being cut off.
      foundations--that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Isa 58:12). Jeremiah, in the parallel place (Jer 48:31), renders it "men," who are the moral foundations or stay of a city.
      Kirhareseth--literally, "a citadel of brick."
      surely they are stricken--rather, joined with "mourn"; "Ye shall mourn utterly stricken" [MAURER and HORSLEY].

      8. fields--vine-fields (De 32:32).
      vine of Sibmah--near Heshbon: namely, languishes.
      lords of . . . heathen--The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jer 48:32, 33). MAURER thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its generous flavor and potency) the lords of the nations" (Ge 49:11, 12, 22).
      come . . . Jazer--They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon.
      wandered--They overran in wild luxuriance the wilderness of Arabia, encompassing Moab.
      the sea--the Dead Sea; or else some lake near Jazer now dry; in Jer 48:32 called "the sea of Jazer"; but see on Jer 48:32 (Ps 80:8-11).

      9. I--will bewail for its desolation, though I belong to another nation (see on Isa 15:5).
      with . . . weeping of Jazer--as Jazer weeps.
      shouting for . . . fallen--rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Isa 16:10; Jer 25:30; 51:14). In the parallel passage (Jer 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."

      10. gladness--such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."

      11. bowels--in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Isa 63:15; compare Isa 15:5; Jer 48:36).
      sound . . . harp--as its strings vibrate when beaten with the plectrum or hand.

      12. when it is seen that--rather, "When Moab shall have appeared (before his gods; compare Ex 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 1Ki 18:26, &c.), on the high place (compare Isa 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [MAURER].

      13. since that time--rather, "respecting that time" [HORSLEY]. BARNES translates it, "formerly" in contrast to "but now" (Isa 16:14): heretofore former prophecies (Ex 15:15; Nu 21:29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.

      14. three years . . . hireling--Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (Isa 21:16). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places three thousand years ago, confirmed by modern research, is a strong testimony to the truth of prophecy.

      Isa 17:1-11. PROPHECY CONCERNING DAMASCUS AND ITS ALLY SAMARIA, that is, Syria and Israel, which had leagued together (seventh and eighth chapters).

      Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2Ki 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jer 49:23; Zec 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (2Ki 17:6; 18:10, 11) in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria.

      1. Damascus--put before Israel (Ephraim, Isa 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (Isa 7:1-25).

      2. cities of Aroer--that is, the cities round Aroer, and under its jurisdiction [GESENIUS]. So "cities with their villages" (Jos 15:44); "Heshbon and all her cities" (Jos 13:17). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (2Sa 24:5), founded by the Gadites (Nu 32:34).
      for flocks-- (Isa 5:17).

      3. fortress . . . cease--The strongholds shall be pulled down (Samaria especially: Ho 10:14; Mic 1:6; Hab 1:10).
      remnant of Syria--all that was left after the overthrow by Tiglath-pileser (2Ki 16:9).
      as the glory of . . . Israel--They shall meet with the same fate as Israel, their ally.

      4. glory of Jacob--the kingdom of Ephraim and all that they rely on (Ho 12:2; Mic 1:5).
      fatness . . . lean--(See on Isa 10:16).

      5. harvestman, &c.--The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (2Ki 18:9-11).
      with his arm--He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand.
      Rephaim--a fertile plain at the southwest of Jerusalem toward Beth-lehem and the country of the Philistines (2Sa 5:18-22).

      6. in it--that is, in the land of Israel.
      two or three . . . in the top--A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.

      7. look to his Maker--instead of trusting in their fortresses-- (Isa 17:3; Mic 7:7).

      8. groves--A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as Baal or Bel is the king. Hence the expression, "image of the grove," is explained (2Ki 21:7).
      images--literally, "images to the sun," that is, to Baal, who answers to the sun, as Astarte to the hosts of heaven (2Ki 23:5; Job 31:26).

      9. forsaken bough--rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare Isa 17:6).
      which they left because of--rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [MAURER]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.

      10. forgotten . . . God of . . . salvation . . . rock-- (De 32:15, 18).
      plants--rather, "nursery grounds," "pleasure-grounds" [MAURER].
      set in--rather, "set them," the pleasure-grounds.
      strange slips--cuttings of plants from far, and therefore valuable.

      11. In the day . . . thy plant--rather, "In the day of thy planting" [HORSLEY].
      shalt . . . make . . . grow--MAURER translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make . . . flourish," favors English Version. As soon as thou plantest, it grows.
      in the morning--that is, immediately after; so in Ps 90:14, the Hebrew, "in the morning," is translated "early."
      but . . . shall be a heap--rather, "but (promising as was the prospect) the harvest is gone" [HORSLEY].
      in . . . day of grief--rather, "in the day of (expected) possession" [MAURER]. "In the day of inundation" [HORSLEY].
      of desperate sorrow--rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [ROSENMULLER].

      Isa 17:12-18:7. SUDDEN DESTRUCTION OF A GREAT ARMY IN JUDEA (namely that of the Assyrian Sennacherib), AND ANNOUNCEMENT OF THE EVENT TO THE ETHIOPIAN AMBASSADORS.

      The connection of this fragment with what precedes is: notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (Isa 6:12, 13); the Assyrian spoilers shall perish (Isa 17:13, 14).

      12. Woe . . . multitude--rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, "many peoples," see on Isa 5:26): on the hills of Judah (so "mountains," Isa 17:13): but at the "rebuke" of God, they shall "flee as chaff."
      to the rushing . . . that make--rather, "the roaring . . . roareth" (compare Isa 8:7; Jer 6:23).

      13. shall . . . shall--rather, "God rebuketh (Ps 9:5) them, and they flee--are chased"; the event is set before the eyes as actually present, not future.
      chaff of . . . mountains--Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (Ps 88:13; Ho 13:3).
      rolling thing--anything that rolls: stubble.

      14. eventide . . . before morning--fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see Ps 90:6; 30:5.
      he is not--namely, the enemy.
      us--the Jews. A general declaration of the doom that awaits the foes of God's people (Isa 54:17).

      Isa 18:1-7.

      Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (Isa 18:3). As Isa 17:12-14 announced the presence of the foe, so Isa 18:1-7 foretells his overthrow.

      1. Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Isa 55:1; Zec 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies.
      shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Isa 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [EWALD]. "Land of the clanging sound of wings," that is, armies, as in Isa 8:8; the rendering "bark," or "ship," is rather dubious [MAURER]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Isa 37:9). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [VITRINGA]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Ps 91:4).
      beyond--Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Ac 8:27). For "beyond" others translate less literally "which borderest on."
      Ethiopia--literally, "Cush." HORSLEY is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Isa 18:2; Isa 60:9, 10; Ps 45:15; 68:31; Zep 3:10). Phœnician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Ge 2:13).

      2. ambassadors--messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (Isa 37:9).
      by . . . sea--on the Nile (Isa 19:5): as what follows proves.
      vessels of bulrushes--light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed (Ex 2:3).
      Go--Isaiah tells them to take back the tidings of what God is about to do (Isa 18:4) against the common enemy of both Judah and Ethiopia.
      scattered and peeled--rather, "strong and energetic" [MAURER]. The Hebrew for "strong" is literally, "drawn out" (Margin; Ps 36:10; Ec 2:3). "Energetic," literally, "sharp" (Hab 1:8, Margin; the verb means to "sharpen" a sword, Eze 21:15, 16); also "polished." As HERODOTUS (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. SMITH translates, "tall and comely"; literally, "extended" (Isa 45:14, "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," HORSLEY).
      terrible--the Ethiopians famed for warlike prowess [ROSENMULLER]. The Jews who, because of God's plague, made others to fear the like (De 28:37). Rather, "awfully remarkable" [HORSLEY]. God puts the "terror" of His people into the surrounding nations at the first (Ex 23:27; Jos 2:9); so it shall be again in the latter days (Zec 12:2, 3).
      from . . . beginning hitherto--so English Version rightly. But GESENIUS, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called).
      meted out--Hebrew, "of line." The measuring-line was used in destroying buildings (Isa 34:11; 2Ki 21:13; La 2:8). Hence, actively, it means here "a people meting out,--an all-destroying people"; which suits the context better than "meted," passively [MAURER]. HORSLEY, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people.
      trodden down--true of the Jews. But MAURER translates it actively, a people "treading under foot" all its enemies, that is, victorious (Isa 14:25), namely, the Ethiopians.
      spoiled--"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. SMITH translates it, "Divide." HORSLEY takes it figuratively of the conquering armies which have often "spoiled" Judea.

      3. see ye . . . hear ye--rather, "ye shall see . . . shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (Isa 5:26) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in Isa 17:12, 13. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (Isa 36:6; 37:9). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. HORSLEY takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days.

      4. take . . . rest . . . consider--I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it (Isa 18:5; Ec 8:11, 12).
      like a clear heat--rather, "at the time of the clear (serene) heat" [MAURER].
      upon herbs--answering to "harvest" in the parallel clause. MAURER translates, "in the sunlight" (Job 31:26; 37:21; Hab 3:4).
      like . . . dew--rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (Ps 50:21); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Isa 34:1-8; 57:11, end of the verse, 2Pe 3:3-10).

      5. For--rather, "But."
      perfect--perfected. When the enemy's plans are on the verge of completion.
      sour grape . . . flower--rather, "when the flower shall become the ripening grape" [MAURER].
      sprigs--the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. HORSLEY takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment (Joh 15:2; Re 14:15-20).

      6. birds . . . beasts--transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. HORSLEY translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" (Isa 18:4) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish.

      7. present . . . people scattered and peeled--For the right rendering, see on Isa 18:2. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor (Isa 16:1; Ps 68:31; 72:10). Thus translate: "a present . . . from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God (Ro 15:16). HORSLEY takes the people converted to Jehovah, as the Jews in the latter days.
      place of the name--where Jehovah peculiarly manifests His glory; Ac 2:10 and 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future.

      Isa 19:1-25.

      The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 2Ki 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, GESENIUS refers Isa 19:2; and Psammetichus, Isa 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Isa 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Isa 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Isa 19:24, 25). Thus the dissensions referred to (Isa 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. SMITH].

      1. burden--(See on Isa 13:1).
      upon . . . cloud-- (Ps 104:3; 18:10).
      come into Egypt--to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. BUNSEN observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
      idols--the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Ex 12:12; Jer 43:12).

      2. set--stir up. GESENIUS translates, "arm."
      Egyptians against the Egyptians--Lower against Upper: and Saitic against both. (See Isa 3:10). NEWTON refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.
      kingdom against kingdom--The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.

      3. spirit--wisdom, for which Egypt was famed (Isa 31:2; 1Ki 4:30; Ac 7:22); answering to "counsel" in the parallel clause.
      fail--literally, "be poured out," that is, be made void (Jer 19:7). They shall "seek" help from sources that can afford none, "charmers," &c. (Isa 8:19).
      charmers--literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on Isa 8:19).

      4. cruel lord--"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Ge 39:2). The parallel word "king" (singular) proves it. NEWTON makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.

      5. the sea--the Nile. Physical calamities, it is observed in history, often accompany political convulsions (Eze 30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [PLINY, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (Isa 18:2; Jer 51:36). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.

      6. they shall turn the rivers--rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [MAURER]. HORSLEY, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
      brooks of defence--rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." HORSLEY, as English Version translates it, "embanked canals,"
      reeds . . . flags--the papyrus. "Reed and rush"; utter withering.

      7. paper-reeds--rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [GESENIUS]. Compare Ge 13:10; De 11:10. HORSLEY translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.
      the brooks--the river.
      mouth--rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [HORSLEY].

      8. fishers--The Nile was famed for fish (Nu 11:5); many would be thrown out of employment by the failure of fishes.
      angle--a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.

      9. fine flax--GESENIUS, for "fine," translates, "combed"; fine "linen" was worn by the rich only (Lu 16:19). Egypt was famous for it (Ex 9:31; 1Ki 10:28; Pr 7:16; Eze 27:7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (Ex 26:36). The cloth now found on the mummies was linen, as is shown by the microscope. WILKINSON mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [BARNES].
      networks--rather, white cloth (Es 1:6; 8:16).

      10. in the purposes--rather, "the foundations," that is, "the nobles shall be broken" or brought low: so Isa 3:1; Ps 11:3; compare Isa 19:13, "The princes--the stay of the tribes. The Arabs call a prince "a pillar of the people" [MAURER]. "Their weaving-frames" [HORSLEY]. "Dykes" [BARNES].
      all that make sluices, &c.--"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [HORSLEY]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [MAURER].

      11. Zoan--The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (Nu 13:22), the scene of Moses' miracles (Ps 78:12, 43). It, or else Memphis, was the capital under Sethos.
      I am . . . son of the wise . . . kings--Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (HERODOTUS, 2.141; compare Am 7:14; Ac 23:6; Php 3:5). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.

      12. let them know--that is, How is it that, with all their boast of knowing the future [DIODORUS, 1.81], they do not know what Jehovah of hosts . . .

      13. Noph--called also Moph; Greek, Memphis (Ho 9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [PLUTARCH]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.
      stay of . . . tribes--rather, "corner-stone of her castes" [MAURER], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on Isa 19:10; Isa 28:16; Ps 118:22; Nu 24:17, Margin; Jud 20:2; 1Sa 14:28, Margin; Zec 10:4).

      14. err in every work thereof--referring to the anarchy arising from their internal feuds. HORSLEY translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (Isa 5:22; Pr 9:2, 5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."

      15. work for Egypt--nothing which Egypt can do to extricate itself from the difficulty.
      head or tail--high or low (Isa 19:11-15, and Isa 19:8-10).
      branch or rush--the lofty palm branch or the humble reed (Isa 9:14, 15; 10:33, 34).

      16. like . . . women--timid and helpless (Jer 51:30; Na 3:13).
      shaking of . . . hand--His judgments by means of the invaders (Isa 10:5, 32; 11:15).

      17. Judah . . . terror unto Egypt--not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is 2Ki 23:29, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. SMITH]. VITRINGA explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
      thereof--of Judah.
      it--Egypt.

      18-22. In that day, &c.--Suffering shall lead to repentance. Struck with "terror" and "afraid" (Isa 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isa 18:7; 23:18).
      five cities--that is, several cities, as in Isa 17:6; 30:17; Ge 43:34; Le 26:8. Rather, five definite cities of Lower Egypt (Isa 19:11, 13; 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.
      language of Canaan--that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zep 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Ac 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zec 14:9; Joh 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Isa 45:23; 65:16; De 6:13).
      city of destruction--Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Isa 19:20), to "deliver them."

      19. altar--not for sacrifice, but as the "pillar" for memorial and worship (Jos 22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.
      pillar--such as Jacob reared (Ge 28:18; 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events.
      at the border--of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.

      20. it--the altar and pillar.
      a sign--(of the fulfilment of prophecy) to their contemporaries.
      a witness--to their descendants.
      unto the Lord--no longer, to their idols, but to Jehovah.
      for they shall cry--or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Ac 2:10, "Egypt").

      21. oblation--unbloody.

      22. return--for heathen sin and idolatry are an apostasy from primitive truth.
      heal--as described (Isa 19:18-20).

      23. highway--free communication, resting on the highest basis, the common faith of both (Isa 19:18; Isa 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
      serve with--serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).

      24. third--The three shall be joined as one nation.
      blessing--the source of blessings to other nations, and the object of their benedictions.
      in the midst of the land--rather, "earth" (Mic 5:7). Judah is designed to be the grand center of the whole earth (Jer 3:17).

      25. Whom--rather, "Which," namely, "the land," or "earth," that is, the people of it [MAURER].
      my people--the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (Ro 9:24-26; 1Pe 2:9, 10).
      work of my hands--spiritually (Ho 2:23; Eph 2:10).

      Isa 20:1-6. CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA.

      In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (Isa 18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (Isa 20:3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in Isa 19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 2Ki 18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 2Ki 17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (Na 3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. SMITH].

      1. Tartan--probably the same general as was sent by Sennacherib against Hezekiah (2Ki 18:17). GESENIUS takes "Tartan" as a title.
      Ashdod--called by the Greeks Azotus (Ac 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.
      sent--Sargon himself remained behind engaged with the Phœnician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].

      2. by--literally, "by the hand of" (compare Eze 3:14).
      sackcloth--the loose outer garment of coarse dark hair-cloth worn by mourners (2Sa 3:31) and by prophets, fastened at the waist by a girdle (Mt 3:4; 2Ki 1:8; Zec 13:4).
      naked--rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Am 2:16; Joh 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.

      3. three years--Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [ROSENMULLER]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [BARNES], (Isa 8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.
      wonder--rather, "omen"; conveying a threat as to the future [G. V. SMITH].
      upon--in reference to, against.

      4. buttocks uncovered--BELZONI says that captives are found represented thus on Egyptian monuments (Isa 47:2, 3; Na 3:5, 8, 9), where as here, Egypt and Ethiopia are mentioned as in alliance.

      5. they--the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (Isa 30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (Isa 13:19); for the alliance with it was completed.

      6. isle--that is, coast on the Mediterranean--Philistia, perhaps Phœnicia (compare Isa 23:2; 11:11; 13:22; Ps 72:10).
      we--emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?

      Isa 21:1-10. REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED.

      He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.

      1. desert--the champaign between Babylon and Persia; it was once a desert, and it was to become so again.
      of the sea--The plain was covered with the water of the Euphrates like a "sea" (Jer 51:13, 36; so Isa 11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh.
      whirlwinds in the south-- (Job 37:9; Zec 9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (Job 1:19).
      desert--the plain between Babylon and Persia.
      terrible land--Media; to guard against which was the object of Nitocris' great works [HERODOTUS, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, De 1:29.

      2. dealeth treacherously--referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, "is repaid with treachery"; then the subject of the verb is Babylon. She is repaid in her own coin; Isa 33:1; Hab 2:8, favor this.
      Go up--Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (Isa 13:3, 17).
      Elam--a province of Persia, the original place of their settlement (Ge 10:22), east of the Euphrates. The name "Persia" was not in use until the captivity; it means a "horseman"; Cyrus first trained the Persians in horsemanship. It is a mark of authenticity that the name is not found before Daniel and Ezekiel [BOCHART].
      thereof--the "sighing" caused by Babylon (Isa 14:7, 8).

      3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Isa 15:5; 16:11).
      pain--(Compare Isa 13:8; Eze 30:4, 19; Na 2:10).
      at the hearing--The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Ge 16:2; Ps 69:23) [MAURER].

      4. panted--"is bewildered" [BARNES].
      night of my pleasure--The prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (Isa 14:11; Jer 51:39; Da 5:1-31).

      5. Prepare the table--namely, the feast in Babylon; during which Cyrus opened the dykes made by Semiramis to confine the Euphrates to one channel and suffered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (compare Isa 22:13). MAURER translates, "They prepare the table," &c. But see Isa 8:9.
      watch in . . . watchtower--rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.
      anoint . . . shield--This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. HORSLEY translates, "Grip the oiled shield."

      6. Go, set a watchman, let him declare what he seeth--God's direction to Isaiah to set a watchman to "declare" what he sees. But as in Isa 21:10, Isaiah himself is represented as the one who "declared." HORSLEY makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."

      7. chariot, &c.--rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare Isa 21:9; Isa 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Isa 21:7, as in Isa 21:9, "a body of men riding." The Persians used asses and camels for war [MAURER]. HORSLEY translates, "One drawn in a car, with a pair of riders, drawn by an ass, drawn by a camel"; Cyrus is the man; the car drawn by a camel and ass yoked together and driven by two postilions, one on each, is the joint army of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts that drew them; Isa 21:9 favors this.

      8. A lion--rather, "(The watchman) cried, I am as a lion"; so as is understood (Isa 62:5; Ps 11:1). The point of comparison to "a lion" is in Re 10:3, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place (Hor. Apollo) [HORSLEY].

      9. chariot of men--chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Isa 21:7 [MAURER]. But HORSLEY, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between Isa 21:7 and Isa 21:9, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. HERODOTUS (1.131) says that one part of the city was captured some time before the other received the tidings of it.
      answered--not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (Job 3:2, Margin; Da 2:26; Ac 5:8).
      fallen . . . fallen--The repetition expresses emphasis and certainty (Ps 92:9; 93:3; compare Jer 51:8; Re 18:2).
      images--Bel, Merodach, &c. (Jer 50:2; 51:44, 52). The Persians had no images, temples, or altars, and charged the makers of such with madness [HERODOTUS 1.131]; therefore they dashed the Babylonian "images broken unto the ground."

      10. my threshing--that is, my people (the Jews) trodden down by Babylon.
      corn of my floor--Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [MAURER]. HORSLEY translates, "O thou object of my unremitting prophetic pains." See Isa 28:27, 28. Some, from Jer 51:33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.

      Isa 21:11, 12. A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY.

      One out of Seir asks, What of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (to us); but night is also coming (to you). Compare Ps 137:7. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come" [BARNES].

      11. Dumah--a tribe and region of Ishmael in Arabia (Ge 25:14; 1Ch 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.
      Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."
      to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.
      Watchman--the prophet (Isa 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Hab 2:1, 2).
      what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

      12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as BARNES, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (Isa 34:5-7). This view is favored by Ob 10-21.
      if ye will inquire, inquire--If ye choose to consult me again, do so (similar phrases occur in Ge 43:14; 2Ki 7:4; Es 4:16).
      return, come--"Be converted to God (and then), come" [GESENIUS]; you will then receive a more favorable answer.

      Isa 21:13-17. PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR.

      Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.

      13. upon--that is, respecting.
      forest--not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.
      travelling companies--caravans: ye shall be driven through fear of the foe to unfrequented routes (Isa 33:8; Jud 5:6; Jer 49:8 is parallel to this passage).
      Dedanim--In North Arabia (Ge 25:3; Jer 25:23; Eze 25:13; 27:20; a different "Dedan" occurs Ge 10:7).

      14. Tema--a kindred tribe: an oasis in that region (Jer 25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce.
      prevented--that is, anticipated the wants of the fugitive Dedanites by supplying bread (Ge 14:18).
      their bread--rather, "his (the fugitive's) bread"; the bread due to him, necessary for his support; so "thy grave" (Isa 14:19), [MAURER].

      15. they--the fugitive Dedanites and other Arabs.

      16. years of . . . hireling--(See on Isa 16:14).
      Kedar--a wandering tribe (Ps 120:5). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.

      17. residue . . . diminished--The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.

      Isa 22:1-14. PROPHECY AS TO AN ATTACK ON JERUSALEM.

      That by Sennacherib, in the fourteenth year of Hezekiah; Isa 22:8-11, the preparations for defense and securing of water exactly answer to those in 2Ch 32:4, 5, 30. "Shebna," too (Isa 22:15), was scribe at this time (Isa 36:3) [MAURER]. The language of Isa 22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's reign, and cannot be restricted to Hezekiah's time [LOWTH].

      1. of . . . valley of vision--rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [JEROME], (Isa 2:3; 29:1; Eze 23:4, Margin; Lu 13:33). It lay in a "valley" surrounded by hills higher than Zion and Moriah (Ps 125:2; Jer 21:13).
      thee--the people of Jerusalem personified.
      housetops--Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (Jud 9:51, &c.).

      2. art--rather, "wert"; for it could not now be said to be "a joyous city" (Isa 32:13). The cause of their joy (Isa 22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (2Ki 18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (Isa 56:12).
      not slain with the sword--but with the famine and pestilence about to be caused by the coming siege (La 4:9). MAURER refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (Isa 37:36; 38:1). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. BARNES refers it to those slain in flight, not in open honorable "battle"; Isa 22:3 favors this.

      3. rulers--rather, "generals" (Jos 10:24; Jud 11:6, 11).
      bound--rather, "are taken."
      by the archers--literally, "by the bow"; so Isa 21:17. Bowmen were the light troops, whose province it was to skirmish in front and (2Ki 6:22) pursue fugitives (2Ki 25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib.
      all . . . in thee--all found in the city (Isa 13:15), not merely the "rulers" or generals.
      fled from far--those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.

      4. Look . . . from me--Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Mic 1:8, 9).
      daughter, &c.--(see on Isa 1:8; La 2:11).

      5. trouble . . . by the Lord--that is, sent by or from the Lord (see on Isa 19:15; Lu 21:22-24).
      valley of vision--(See on Isa 22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Isa 32:13,14).
      breaking . . . walls--that is, "a day of breaking the walls" of the city.
      crying to the mountains--the mournful cry of the townsmen "reaches" to (MAURER translates, towards) the mountains, and is echoed back by them. JOSEPHUS describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the "cry" is that of those escaping to the mountains, compare Mt 13:14; 24:16, with this.

      6. Elam--the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on Isa 21:2). Later, Elam was a province of Persia (Ezr 4:9). In Sennacherib's time, Elam was subject to Assyria (2Ki 18:11), and so furnished a contingent to its invading armies. Famed for the bow (Isa 13:18; Jer 49:35), in which the Ethiopians alone excelled them.
      with chariots of men and horsemen--that is, they used the bow both in chariots and on horseback. "Chariots of men," that is, chariots in which men are borne, war chariots (compare see on Isa 21:7; Isa 21:9).
      Kir--another people subject to Assyria (2Ki 16:9); the region about the river Kur, between the Caspian and Black Seas.
      uncovered--took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes--light and heavy armed troops.

      7. valleys--east, north, and south of Jerusalem: Hinnom on the south side was the richest valley.
      in array at the gate--Rab-shakeh stood at the upper pool close to the city (Isa 36:11-13).

      8. he discovered the covering--rather, "the veil of Judah shall be taken off" [HORSLEY]: figuratively for, exposing to shame as a captive (Isa 47:3; Na 3:5). Sennacherib dismantled all "the defensed cities of Judah" (Isa 36:1).
      thou didst look--rather, "thou shalt look."
      house of . . . forest--The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (1Ki 7:2; 10:17; Ne 3:19). Isaiah says (Isa 22:8-13) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.

      9. Ye have seen--rather, "Ye shall see."
      city of David--the upper city, on Zion, the south side of Jerusalem (2Sa 5:7, 9; 1Ki 8:1); surrounded by a wall of its own; but even in it there shall be "breaches." Hezekiah's preparations for defense accord with this (2Ch 32:5).
      ye gathered--rather, "ye shall gather."
      lower pool--(See on Isa 22:11). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on Isa 7:3; 2Ki 20:20; 2Ch 32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.

      10. numbered--rather, "ye shall number," namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (2Ch 32:5).
      have ye broken down--rather, "ye shall break down."

      11. Ye made . . . a ditch--rather, "Ye shall make a reservoir" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on Isa 22:9; Isa 7:3; 2Ki 20:20; 2Ch 32:3-5, 30; Ecclesiasticus 48:17). Both were southwest of Jerusalem.
      have not looked . . . neither had respect--answering by contrast to "Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches" (Isa 22:8, 9).
      maker thereof--God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. SMITH translates, "Him who doeth it," that is, has brought this danger on you--"Him who hath prepared it from afar," that is, planned it even from a distant time.

      12. did the Lord God call--Usually the priests gave the summons to national mourning (Joe 1:14); now JEHOVAH Himself shall give it; the "call" shall consist in the presence of a terrible foe. Translate, "shall call."
      baldness--emblem of grief (Job 1:20; Mic 1:16).

      13. Notwithstanding Jehovah's "call to mourning" (Isa 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Isa 5:11, 12, 14; Jer 18:12; 1Co 15:32).

      Isa 22:15-25. PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE.

      In Isa 36:3, 22; 37:2, we find Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (Isa 28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.

      15. Go, get thee unto--rather, "Go in to" (that is, into the house to).
      treasurer--"him who dwells in the tabernacle" [JEROME]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (1Ki 4:5; 18:3; 1Ch 27:33, "the king's counsellor") [MAURER]. "This" is prefixed contemptuously (Ex 32:1).
      unto Shebna--The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.

      16. What . . . whom--The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare Isa 14:18; Ge 23:1-20; 49:29; 50:13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &c., seeing that thou art soon to be deposed from office and carried into captivity? [MAURER].
      on high--Sepulchres were made in the highest rocks (2Ch 32:33, Margin).
      habitation for himself--compare "his own house" (Isa 14:18).

      17. carry . . . away with . . . captivity--rather, "will cast thee away with a mighty throw" [MAURER]. "Mighty," literally, "of a man" (so Job 38:3).
      surely cover--namely, with shame, where thou art rearing a monument to perpetuate thy fame [VITRINGA]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [MAURER]. Compare Isa 22:18.

      18. violently turn and toss--literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [MAURER]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [LOWTH].
      large country--perhaps Assyria.
      chariots . . . shall be the shame of thy lord's house--rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [NOYES]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.

      19. state--office.
      he--God. A similar change of persons occurs in Isa 34:16.

      20. son of Hilkiah--supposed by KIMCHI to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (1Ch 6:13).

      21. thy robe--of office.
      girdle--in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.
      father--that is, a counsellor and friend.

      22. key--emblem of his office over the house; to "open" or "shut"; access rested with him.
      upon . . . shoulder--So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (Isa 9:6) uses the same language as the former clause of this verse. In Re 3:7, the same language as the latter clause is found (compare Job 12:14).

      23. nail . . . sure place--Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.
      throne--resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Lu 1:32, 33).

      24. Same image as in Isa 22:23. It was customary to "hang" the valuables of a house on nails (1Ki 10:16, 17, 21; So 4:4).
      offspring and the issue--rather, "the offshoots of the family, high and low" [VITRINGA]. Eliakim would reflect honor even on the latter.
      vessels of cups--of small capacity: answering to the low and humble offshoots.
      vessels of flagons--larger vessels: answering to the high offshoots.

      25. nail . . . fastened--Shebna, who was supposed to be firmly fixed in his post.
      burden . . . upon it--All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Ex 20:5).

      Isa 23:1-18. PROPHECY RESPECTING TYRE.

      MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.

      1. Tyre--Hebrew, Tsur, that is, "Rock."
      ships of Tarshish--ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Phœnicians had much commerce (Eze 27:12-25). "Ships of Tarshish" is a phrase also used of large and distant-voyaging merchant vessels (Isa 2:16; 1Ki 10:22; Ps 48:7).
      no house--namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege.
      no entering--There is no house to enter (Isa 24:10) [G. V. SMITH]. Or, Tyre is so laid waste, that there is no possibility of entering the harbor [BARNES]; which is appropriate to the previous "ships."
      Chittim--Cyprus, of which the cities, including Citium in the south (whence came "Chittim"), were mostly Phœnician (Eze 27:6). The ships from Tarshish on their way to Tyre learn the tidings ("it is revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (Da 11:30).

      2. Be still--"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (La 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still.
      isle--strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Isa 23:6; Isa 20:6).
      Zidon--of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning.
      replenished--with wealth and an industrious population (Eze 27:3, 8, 23). Here "Zidon," as the oldest city of Phœnicia, includes all the Phœnician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [JOSEPHUS, Antiquities, 8.3,2], is called king of the Sidonians (1Ki 16:31); and on coins Tyre is called the metropolis of the Sidonians.

      3. great waters--the wide waters of the sea.
      seed--"grain," or crop, as in 1Sa 8:15; Job 39:12.
      Sihor--literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jer 2:18).
      harvest of the river--the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Ge 41:1-57; 42:1-38; 43:1-34).
      her revenue--Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits.
      mart-- (Eze 27:3). No city was more favorably situated for commerce.

      4. Zidon--called on, as being the parent country of Tyre (Isa 23:12), and here equivalent to Phœnicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (Eze 26:4, 14-17; so Venice was called "Bride of the sea"; Zec 9:3).

      5. As, &c.--rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So JEROME, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [LOWTH, &c.].

      6. Pass . . . over--Escape from Tyre to your colonies as Tarshish (compare Isa 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.

      7. Is this silent ruin all that is left of your once joyous city (Isa 23:12)?
      antiquity--The Tyrian priests boasted in HERODOTUS' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then.
      her own feet--walking on foot as captives to an enemy's land.

      8. Who--answered in Isa 23:9, "The Lord of hosts."
      crowning--crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Eze 27:33).
      traffickers--literally, "Canaanites," who were famed for commerce (compare Ho 12:7, Margin).

      9. Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Isa 10:5-7).
      stain--rather, "to profane"; as in Ex 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to ARRIAN (Isa 2:16); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. SMITH]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (Isa 2:11).

      10. a river--Hebrew, "the river," namely, Nile.
      daughter of Tarshish--Tyre and its inhabitants (Isa 1:8), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [LOWTH]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (Eze 26:17): but now "the bond of restraint" (for so "strength," Margin, "girdle," that is, bond, Ps 2:3, ought to be translated) is removed, since Tyre is no more.

      11. He--Jehovah.
      kingdoms--the Phœnician cities and colonies.
      the merchant city--rather, Canaan, meaning the north of it, namely, Phœnicia. On their coins, they call their country Canaan.

      12. he--God.
      rejoice--riotously (Isa 23:7).
      oppressed--"deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare Na 3:5, &c.).
      daughter of Zidon--Tyre: or else, sons of Zidon, that is, the whole land and people of Phœnicia (see on Isa 23:2) [MAURER].
      Chittim--Citium in Cyprus (Isa 23:1).
      there also . . . no rest--Thy colonies, having been harshly treated by thee, will now repay thee in kind (see on Isa 23:10). But VITRINGA refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Ge 9:25-27).

      13. Behold--Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre.
      was not--had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1:17).
      Assyrian founded it--The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in Ge 10:22, refers to such a region of Assyria near Armenia), north and east of Assyria proper. Some may have settled in Mesopotamia and Babylonia very early and given origin to the astrologers called Chaldees in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "Founded it," means "assigned it (the land) to them who had (heretofore) dwelt in the wilderness" as a permanent settlement (so in Ps 104:8) [MAURER]. It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained the supremacy and established the later or Chaldean empire. HORSLEY refers it to Tyre, founded by an Assyrian race.
      towers thereof--namely, of Babylon, whose towers, HERODOTUS says, were "set up" by the Assyrians [BARNES]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. SMITH].
      raised up--rather, "They lay bare," namely, the foundations of "her (Tyre's) palaces," that is, utterly overthrew them (Ps 137:7).

      14. strength--stronghold (compare Eze 26:15-18).

      15. forgotten--Having lost its former renown, Tyre shall be in obscurity.
      seventy years--(so Jer 25:11, 12; 29:10).
      days of one king--that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the middle of that period, but it is classed in common with the rest, some conquered sooner and others later, all, however, alike to be delivered at the end of the period. So "king" is used for dynasty (Da 7:17; 8:20): Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (Jer 25:11, 12; 27:7; 29:10).
      shall Tyre sing as . . . harlot--It shall be to Tyre as the song of the harlot, namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (Na 3:4; Re 18:3). Covetousness is closely akin to idolatry and licentiousness, as the connection (Eph 5:5; Col 3:5) proves (compare Isa 2:6-8, 16).

      16. Same figure [Isa 23:15] to express that Tyre would again prosper and attract commercial intercourse of nations to her, and be the same joyous, self-indulging city as before.

      17. visit--not in wrath, but mercy.
      hire--image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.

      18. merchandise . . . holiness--Her traffic and gains shall at last (long after the restoration mentioned in Isa 23:17) be consecrated to Jehovah. Jesus Christ visited the neighborhood of Tyre (Mt 15:21); Paul found disciples there (Ac 21:3-6); it early became a Christian bishopric, but the full evangelization of that whole race, as of the Ethiopians (Isa 18:1-7), of the Egyptians and Assyrians (Isa 19:1-25), is yet to come (Isa 60:5).
      not treasured--but freely expended in His service.
      them that dwell before the Lord--the ministers of religion. But HORSLEY translates, "them that sit before Jehovah" as disciples.
      durable clothing--Changes of raiment constituted much of the wealth of former days.

      Isa 24:1-23. THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR.

      The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (Isa 24:1-12); the preaching of the Gospel by the first Hebrew converts throughout the world (Isa 24:13-16); the judgments on the adversaries of the Church and its final triumph (Isa 24:16-23); thanksgiving for the overthrow of the apostate faction (Isa 25:1-12), and establishment of the righteous in lasting peace (Isa 26:1-21); judgment on leviathan and entire purgation of the Church (Isa 27:1-13). Having treated of the several nations in particular--Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)--he passes to the last times of the world at large and of Judah the representative and future head of the churches.

      1. the earth--rather, "the land" of Judah (so in Isa 24:3, 5, 6; Joe 1:2). The desolation under Nebuchadnezzar prefigured that under Titus.

      2. as with the people, so with the priest--All alike shall share the same calamity: no favored class shall escape (compare Eze 7:12, 13; Ho 4:9; Re 6:15).

      4. world--the kingdom of Israel; as in Isa 13:11, Babylon.
      haughty--literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.

      5. earth--rather, "the land."
      defiled under . . . inhabitants--namely, with innocent blood (Ge 4:11; Nu 35:33; Ps 106:38).
      laws . . . ordinance . . . everlasting covenant--The moral laws, positive statutes, and national covenant designed to be for ever between God and them.

      6. earth--the land.
      burned--namely, with the consuming wrath of heaven: either internally, as in Job 30:30 [ROSENMULLER]; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doomed land (so Joe 1:10, 12), [MAURER].

      7. mourneth--because there are none to drink it [BARNES]. Rather, "is become vapid" [HORSLEY].
      languisheth--because there are none to cultivate it now.

      8. (Re 18:22).

      9. with a song--the usual accompaniment of feasts.
      strong drink--(See on Isa 5:11). "Date wine" [HORSLEY].
      bitter--in consequence of the national calamities.

      10. city of confusion--rather, "desolation." What Jerusalem would be; by anticipation it is called so. HORSLEY translates, "The city is broken down; it is a ruin."
      shut up--through fear; or rather, "choked up by ruins."

      11. crying for wine--to drown their sorrows in drink (Isa 16:9); Joe 1:5, written about the same time, resembles this.

      12. with destruction--rather "crash" [GESENIUS]. "With a great tumult the gate is battered down" [HORSLEY].

      13. the land--Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree"; as in gathering olives, a few remain on the highest boughs (Isa 17:5, 6).

      14. They--those who are left: the remnant.
      sing for the majesty of the Lord--sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them.
      from the sea--from the distant lands beyond the sea, whither they have escaped.

      15. in the fires--VITRINGA translates, "in the caves." Could it mean the fires of affliction (1Pe 1:7)? They were exiles at the time. The fires only loose the carnal bonds off the soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. LOWTH reads, in the islands (Eze 26:18). Rather translate for "fires," "in the regions of morning light," that is, the east, in antithesis to the "isles of the sea," that is, the west [MAURER]. Wheresoever ye be scattered, east or west, still glorify the Lord (Mal 1:11).

      16. Songs to God come in together to Palestine from distant lands, as a grand chorus.
      glory to the righteous--the burden of the songs (Isa 26:2, 7). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry, "My leanness." HORSLEY translates, "glory to the Just One"; then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (Jer 5:11), to crucify the Just One; and his deficiency of righteousness which made him need to be clothed with the righteousness of the Just One (Ps 106:15).
      treacherous dealers--the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in Isa 21:2) [BARNES].

      17. This verse explains the wretchedness spoken of in Isa 24:16. Jeremiah (Jer 48:43, 44) uses the same words. They are proverbial; Isa 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Am 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. HORSLEY makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.

      18. noise of . . . fear--the shout designed to rouse the game and drive it into the pitfall.
      windows . . . open--taken from the account of the deluge (Ge 7:11); the flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (2Pe 3:5-7).

      19. earth--the land: image from an earthquake.

      20. removed like a cottage--(See on Isa 1:8). Here, a hanging couch, suspended from the trees by cords, such as NIEBUHR describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind.
      heavy upon it--like an overwhelming burden.
      not rise again--not meaning, that it never would rise (Isa 24:23), but in those convulsions it would not rise, it would surely fall.

      21. host of . . . high ones--the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Isa 65:17; 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Da 10:13, 20, 21).

      22. in the pit--rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon.
      prison--that is, as in a prison. This sheds light on the disputed passage, 1Pe 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. HORSLEY takes "visited" in a bad sense, namely, in wrath, as in Isa 26:14; compare Isa 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Isa 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."

      23. (Jer 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge.
      his ancients--the elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (Isa 60:19, 20).

      Isa 25:1-12. CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION.

      The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this.

      1. wonderful-- (Isa 9:6).
      counsels of old-- (Isa 42:9; 46:10). Purposes planned long ago; here, as to the deliverance of His people.
      truth--Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (Re 3:14).

      2. a city . . . heap--Babylon, type of the seat of Antichrist, to be destroyed in the last days (compare Jer 51:37, with Re 18:1-24, followed, as here, by the song of the saints' thanksgiving in Re 19:1-21). "Heaps" is a graphic picture of Babylon and Nineveh as they now are.
      palace--Babylon regarded, on account of its splendor, as a vast palace. But MAURER translates, "a citadel."
      of strangers--foreigners, whose capital pre-eminently Babylon was, the metropolis of the pagan world. "Aliens from the commonwealth of Israel, strangers from the covenants of promise" (Isa 29:5; Eph 2:12; see in contrast, Joe 3:17).
      never be built-- (Isa 13:19, 20, &c.).

      3. strong people--This cannot apply to the Jews; but other nations on which Babylon had exercised its cruelty (Isa 14:12) shall worship Jehovah, awed by the judgment inflicted on Babylon (Isa 23:18).
      city--not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations.

      4. the poor . . . needy--the Jews, exiles from their country (Isa 26:6; 41:17).
      heat--calamity (Isa 4:6; 32:2).
      blast--that is, wrath.
      storm--a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house.

      5. Translate, "As the heat in a dry land (is brought down by the shadow of a cloud, so) thou shalt bring down the tumult (the shout of triumph over their enemies) of strangers (foreigners); and as the heat by the shadow of the cloud (is brought low), so the branch (the offspring) of the terrible ones shall be brought low." PARKHURST translates the Hebrew for "branch," the exulting song. JEROME translates the last clause, "And as when the heat burns under a cloud, thou shalt make the branch of the terrible ones to wither"; the branch withering even under the friendly shade of a cloud typifies the wicked brought to ruin, not for want of natural means of prosperity, but by the immediate act of God.

      6. in this mountain--Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (Isa 2:2, &c.).
      all people-- (Isa 56:7; Da 7:14; Lu 2:10).
      feast--image of felicity (Ps 22:26, 27; Mt 8:11; Lu 14:15; Re 19:9; compare Ps 36:8; 87:1-7).
      fat things--delicacies; the rich mercies of God in Christ (Isa 55:2; Jer 31:14; Job 36:16).
      wines on the lees--wine which has been long kept on the lees; that is, the oldest and most generous wine (Jer 48:11).
      marrow--the choicest dainties (Ps 63:5).
      well refined--cleared of all dregs.

      7. face of . . . covering--image from mourning, in which it was usual to cover the face with a veil (2Sa 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Eph 4:18) and the unbelieving Jew (2Co 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Ps 102:13, 15, 16, 21, 22; Ro 11:12).

      8. Quoted in 1Co 15:54, in support of the resurrection.
      swallow up . . . in victory--completely and permanently "abolish" (2Ti 1:10; Re 20:14; 21:4; compare Ge 2:17; 3:22).
      rebuke--(Compare Mr 8:38; Heb 11:26).

      9. And it shall be said in that day, &c.--"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [JEROME]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [VITRINGA]. The Jews, however, have a special share in the words, This is our God (see on Isa 25:6).
      we have waited--"Waited" is characteristic of God's people in all ages (Ge 49:18; Tit 2:13).
      we will be glad and rejoice in his salvation--compare Ps 118:24, which refers to the second coming of Jesus (compare Ps 118:26, with Lu 13:35).

      10. rest--as its permanent protector; on "hand" in this sense; compare Ezr 7:6, 28.
      Moab--while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people.
      under him--Rather, "in his own place" or "country" (Ex 10:23; 16:29).
      for the dunghill--Rather, "in the water of the dung heap," in which straw was trodden to make it manure (Ps 83:10). HORSLEY translates either, "in the waters of Madmenah," namely, for the making of bricks; or as the Septuagint, "as the threshing-floor is trampled by the corn-drag" (see Margin; Mic 4:11-13).

      11. he--Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [CALVIN]. (Zec 5:3). LOWTH takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Isa 16:6).
      with the spoils of . . . hands--literally, "the craftily acquired spoils" of his (Moab's) hands [BARNES]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [LOWTH]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [MAURER].

      12. fortress--the strongholds of Moab, the representative of the foes of God's people [BARNES]. Babylon [MAURER]. The society of infidels represented as a city (Re 11:8).

      Isa 26:1-21. CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND.

      As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city.

      1. strong city--Jerusalem, strong in Jehovah's protection: type of the new Jerusalem (Ps 48:1-3), contrasted with the overthrow of the ungodly foe (Isa 26:4-7, 12-14; Re 22:2, 10-12, &c.).
      salvation . . . walls-- (Isa 60:18; Jer 3:23; Zec 2:5). MAURER translates, "Jehovah makes His help serve as walls" (Isa 33:20, 21, &c.).
      bulwarks--the trench with the antemural earthworks exterior to the wall.

      2. Address of the returning people to the gates of Jerusalem (type of the heavenly city, Heb 12:22); (Ps 24:7, 9; 118:19). Antitypically (Re 22:14; 21:25, 27).
      righteous nation--that had not apostatized during the captivity. HORSLEY translates, "The nation of the Just One," namely, the Jews.

      3. mind . . . stayed-- (Ps 112:7, 8). Jesus can create "perfect peace" within thy mind, though storms of trial rage without (Isa 57:19; Mr 4:39); as a city kept securely by a strong garrison within, though besieged without (so Php 4:7). "Keep," literally, "guard as with a garrison." HORSLEY translates, (God's) workmanship (the Hebrew does not probably mean "mind," but "a thing formed," Eph 2:10), so constantly "supported"; or else "formed and supported (by Thee) Thou shalt preserve (it, namely, the righteous nation) in perpetual peace."

      4. Lord JEHOVAH--Hebrew, Jah, Jehovah. The union of the two names expresses in the highest degree God's unchanging love and power (compare Ps 68:4). This passage, and Isa 12:2; Ex 6:3; Ps 83:18, are the four in which the English Version retains the JEHOVAH of the original. MAURER translates, "For JAH (the eternal unchangeable One, Ex 3:14) is JEHOVAH, the rock of ages" (compare Isa 45:17; De 32:15; 1Sa 2:2).

      5. lofty city--Babylon; representative of the stronghold of the foes of God's people in all ages (Isa 25:2, 12; 13:14).

      6. poor-- (Isa 25:4), the once afflicted Jewish captives. "Foot shall tread," is figurative for exulting in the fall of God's enemies (Re 18:20).

      7. uprightness--rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (Ps 34:19; Pr 3:6; 11:5), [MAURER]: thus "way" means God's dealings with the righteous (Ps 37:23).
      most upright-- (De 32:4).
      dost weigh-- (1Sa 2:3; Pr 5:21). Rather, "thou dost make plain and level" [MAURER], removing all obstacles (Isa 40:3, 4).

      8. way of thy judgments--We have waited for Thy proceeding to punish the enemy (Isa 26:9, 10) [MAURER]. HORSLEY translates Isa 26:7, 8, "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee."
      name . . . remembrance--the manifested character of God by which He would be remembered (Isa 64:5; Ex 3:15).

      9. With, . . . soul . . . I--literally, "I . . . my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (Isa 62:1-4, 6, 7; Ps 102:13-17).
      in the night-- (Ps 63:6; So 3:1).
      world . . . learn . . . righteousness--the remnant left after judgments (Ps 58:10, 11; Zec 14:16).

      10. uprightness--rather, as in Isa 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Isa 26:9); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [MAURER].

      11. lifted up--to punish the foes of God's people. They who will not see shall be made to "see" to their cost (Isa 5:12).
      their envy at the people--that is, "Thy people." LOWTH translates, "They shall see with confusion Thy zeal for Thy people."
      fire of . . . enemies--that is, the fire to which Thine enemies are doomed (Isa 9:18).

      12. peace--God's favor, including all blessings, temporal and spiritual, opposed to their previous trials (Ps 138:8).

      13. other lords--temporal; heathen kings (2Ch 12:8; 28:5, 6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Ro 6:16-18).
      by thee only--It is due to Thee alone, that we again worship Thee as our Lord [MAURER]. "(We are) Thine only, we will celebrate Thy name" [HORSLEY]. The sanctifying effect of affliction (Ps 71:16; 119:67, 71).

      14. They--The "other lords" or tyrants (Isa 26:13).
      shall not live--namely, again.
      deceased--Hebrew, "Rephaim"; powerless, in the land of shades (Isa 14:9, 10).
      therefore--that is, inasmuch as. Compare "therefore" (Ge 18:5; 19:8).

      15. hast--prophetical preterite (Isa 9:3).
      hast removed . . . far . . . ends of . . . earth--rather, "Thou hast extended far all the borders of the land" [VITRINGA].

      16. visited--sought.
      poured out-- (Ps 62:8), as a vessel emptying out all its contents.
      prayer--literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare Jer 13:17; De 8:16).

      17. An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (Mic 4:9, 10-13; 5:1-3; Joh 16:21, 22).

      18. brought forth wind--MICHAELIS explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" (Isa 26:19), what we vainly attempt, God will accomplish.
      not wrought . . . deliverance in . . . earth--literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies.
      neither . . . world fallen--The "world" at large, is in antithesis to "the earth," that is, Judea. The world at enmity with the city of God has not been subdued. But MAURER explains "fallen," according to Arabic idiom, of the birth of a child, which is said to fall when being born; "inhabitants of the world (Israel, Isa 24:4; not the world in general) are not yet born"; that is, the country as yet lies desolate, and is not yet populated.

      19. In antithesis to Isa 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Isa 54:1-3), civilly and nationally (Isa 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Eze 37:1-14; Da 12:2).
      together with my dead body--rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Isa 26:9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [HORSLEY]. However, as Jesus is the antitype to Israel (Mt 2:15), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (1Co 15:20-22).
      Awake-- (Eph 5:14), spiritually.
      in dust--prostate and dead, spiritually and nationally; also literally (Isa 25:12; 47:1).
      dew--which falls copiously in the East and supplies somewhat the lack of rain (Ho 14:5).
      cast out . . . dead--that is, shall bring them forth to life again.

      20. enter . . . chambers--When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Ge 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Ex 12:22, 23; Ps 31:20; 83:3). The saints are calmly and confidently to await the issue (Ex 14:13, 14).

      21. (Mic 1:3; Jude 14).
      disclose . . . blood-- (Ge 4:10, 11; Job 16:18; Eze 24:7, 8). All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (Re 16:6).

      Isa 27:1-13. CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS.

      At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church.

      1. sore--rather, "hard," "well-tempered."
      leviathan--literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In Eze 29:3; 32:2; Da 7:1, &c. Re 12:3, &c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (Re 20:10).
      piercing--rigid [LOWTH]. Flying [MAURER and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [HOUBIGANT].
      crooked--winding.
      dragon--Hebrew, tenin; the crocodile.
      sea--the Euphrates, or the expansion of it near Babylon.

      2. In that day when leviathan shall be destroyed, the vineyard (Ps 80:8), the Church of God, purged of its blemishes, shall be lovely in God's eyes; to bring out this sense the better, LOWTH, by changing a Hebrew letter, reads "pleasant," "lovely," for "red wine."
      sing--a responsive song [LOWTH].
      unto her--rather, "concerning her" (see on Isa 5:1); namely, the Jewish state [MAURER].

      3. lest any hurt it--attack it [MAURER]. "Lest aught be wanting in her" [HORSLEY].

      4. Fury is not in me--that is, I entertain no longer anger towards my vine.
      who would set . . . in battle--that is, would that I had the briers, &c. (the wicked foe; Isa 9:18; 10:17; 2Sa 23:6), before me! "I would go through," or rather, "against them."

      5. Or--Else; the only alternative, if Israel's enemies wish to escape being "burnt together."
      strength--rather, "the refuge which I afford" [MAURER]. "Take hold," refers to the horns of the altar which fugitives often laid hold of as an asylum (1Ki 1:50; 2:28). Jesus is God's "strength," or "refuge" which sinners must repair to and take hold of, if they are to have "peace" with God (Isa 45:24; Ro 5:1; Eph 2:14; compare Job 22:21).

      6. He--Jehovah. Here the song of the Lord as to His vineyard (Isa 27:2-5) ends; and the prophet confirms the sentiment in the song, under the same image of a vine (compare Ps 92:13-15; Ho 14:5, 6).
      Israel . . . fill . . . world-- (Ro 11:12).

      7. him . . . those--Israel--Israel's enemies. Has God punished His people as severely as He has those enemies whom He employed to chastise Israel? No! Far from it. Israel, after trials, He will restore; Israel's enemies He will utterly destroy at last.
      the slaughter of them that are slain by him--rather, "Is Israel slain according to the slaughter of the enemy slain?" the slaughter wherewith the enemy is slain [MAURER].

      8. In measure--not beyond measure; in moderation (Job 23:6; Ps 6:1; Jer 10:24; 30:11; 46:28).
      when it shooteth--image from the vine; rather, passing from the image to the thing itself, "when sending her away (namely, Israel to exile; Isa 50:1, God only putting the adulteress away when He might justly have put her to death), Thou didst punish her" [GESENIUS].
      stayeth--rather, as Margin, "when He removeth it by His rough wind in the day," &c.
      east wind--especially violent in the East (Job 27:21; Jer 18:17).

      9. By this--exile of Israel (the "sending away," Isa 27:8).
      purged--expiated [HORSLEY].
      all the fruit--This is the whole benefit designed to be brought about by the chastisement; namely, the removal of his (Israel's) sin (namely, object of idolatry; De 9:21; Ho 10:8).
      when he--Jehovah; at the destruction of Jerusalem by Nebuchadnezzar, His instrument. The Jews ever since have abhorred idolatry (compare Isa 17:8).
      not stand up--shall rise no more [HORSLEY].

      10. city--Jerusalem; the beating asunder of whose altars and images was mentioned in Isa 27:9 (compare Isa 24:10-12).
      calf feed-- (Isa 17:2); it shall be a vast wild pasture.
      branches--resuming the image of the vine (Isa 27:2,6).

      11. boughs . . . broken off--so the Jews are called (