Isaiah 30 commentary

It was often the fault and folly of the Jews, that when troubled by their neighbours on one side, they sought for succour from others, instead of looking up to God. Nor can we avoid the dreadful consequences of adding sin to sin, but by making the righteousness of Christ our refuge, and seeking for the sanctification of the Holy Spirit. Men have always been prone to lean to their own understandings, but this will end in their shame and misery. They would not trust in God. They took much pains to gain the Egyptians. The riches so spent turned to a bad account. See what dangers men run into who forsake God to follow their carnal confidences. The Creator is the Rock of ages, the creature a broken reed; we cannot expect too little from man, or too much from God. Our strength is to sit still, in humble dependence upon God and his goodness, and quiet submission to his will.

The Jews were the only professing people God then had in the world, yet many among them were rebellious. They had the light, but they loved darkness rather. The prophets checked them in their sinful pursuits, so that they could not proceed without fear; this they took amiss. But faithful ministers will not be driven from seeking to awaken sinners. God is the Holy One of Israel, and so they shall find him. They did not like to hear of his holy commandments and his hatred of sin; they desired that they might no more be reminded of these things. But as they despised the word of God, their sins undermined their safety. Their state would be dashed in pieces like a potter's vessel. Let us return from our evil ways, and settle in the way of duty; that is the way to be saved. Would we be strengthened, it must be in quietness and in confidence, keeping peace in our own minds, and relying upon God. They think themselves wiser than God; but the project by which they thought to save themselves was their ruin. Only here and there one shall escape, as a warning to others. If men will not repent, turn to God, and seek happiness in his favour and service, their desires will but hasten their ruin. Those who make God alone their confidence, will have comfort. God ever waits to be gracious to all that come to him by faith in Christ, and happy are those who wait for him.

God's people will soon arrive at the Zion above, and then they will weep no more for ever. Even now they would have more comfort, as well as holiness, if they were more constant in prayer. A famine of bread is not so great a judgment as a famine of the word of God. There are right-hand and left-hand errors; the tempter is busy courting us into by-paths. It is happy if, by the counsels of a faithful minister or friend, or the checks of conscience, and the strivings of God the Spirit, we are set right when doubting, and prevented from going wrong. They shall be cured of their idolatry. To all true penitents sin becomes very hateful. This is shown daily in the conversion of souls, by the power of Divine grace, to the fear and love of God. Abundant means of grace, with the influences of the Holy Spirit, would be extended to places destitute of them. The effect of this should be comfort and joy to the people of God. Light, that is, knowledge, shall increase. This is the light which the gospel brought into the world, and which proclaims healing to the broken-hearted.

God curbs and restrains from doing mischief. With a word he guides his people into the right way, but with a bridle he turns his enemies upon their own ruin. Here, in threatening the ruin of Sennacherib's army, the prophet points at the final and everlasting destruction of all impenitent sinners. Tophet was a valley near Jerusalem, where fires were continually burning to destroy things that were hurtful and offensive, and there the idolatrous Jews caused their children to pass through the fire to Moloch. This denotes the certainty of the destruction, as an awful emblem of the place of torment in the other world. No oppressor shall escape the Divine wrath. Let sinners then flee to Christ, seeking to be reconciled to Him, that they may be safe and happy, when destruction from the Almighty shall sweep away all the workers of iniquity.

1. Woe to the rebellious children. The Prophet exclaims against the Jews, because, when they were unable to bear the burden, when they were hard pressed by the Assyrians and other enemies, they fled to Egypt for help. This reproof might appear to be excessively severe, were we merely to consider that weak and miserable men, especially when they are unjustly oppressed, have a right to ask assistance even from wicked persons; for it is a principle implanted in us by nature, that all human beings should willingly, and of their own accord, endeavour to assist each other. But when we come to the very sources, we shall find that no ordinary or inconsiderable guilt had been contracted by the people.

First, it is no light offense, but wicked obstinacy, to disregard and even despise God’s government, and follow their own inclinations. But God had strictly forbidden them to enter into any alliance or league with the Egyptians. (Exodus 13:17; Deuteronomy 17:16.) There were chiefly two causes of this prohibition. One was general, and related to alliances and leagues with other nations; for God did not wish that his people should be corrupted by the superstitions of the Gentiles. (Exodus 23:32; 34:15; Deuteronomy 7:2.) We are gradually infected, I know not how, by the vices of those with whom we have intercourse and familiarity; and as we are more prone by nature to copy vices than virtues, we easily become accustomed to corruptions, and, in short, the infection rapidly spreads from one person to another. This has happened to our own country, France, in consequence of having intercourse with many nations, which leads her too eagerly to imitate their vices, and has covered her with frightful pollution. This immoderate desire of forming alliances unlocked Asia to the Mahometans, and next laid Europe open to them; and though they still retain their moderation in eating and drinking, all that has been subdued by their arms has contracted nothing but filth and debasement. This is what we Frenchmen have also derived from our intercourse with other nations.

The second reason was special and peculiar to this nation; for, since the Lord had delivered the Jews out of Egypt, and commanded them to remember so remarkable a benefit, he forbade them to have any intercourse with the Egyptians. And if they had entered into an alliance with the Egyptians, the remembrance of that benefit might easily have been obliterated; for they would not have been at liberty to celebrate it in such a manner as had been commanded. (Exodus 13:3, 8,14.) It was excessively base to disregard the glory of God for the purpose of cultivating friendship with an irreligious and wicked nation. Since God intended also to testify to his people that he alone was more than sufficient to secure their safety, they ought to have valued that promise so highly as to exclude themselves willingly from other assistance. It was a very heinous crime to endeavour to gain the favour of heathen nations on all sides, and to deprive God of the honour due to him; for if they had been satisfied with having God’s protection alone, they would not have been in such haste to run down to Egypt. Their noisy eagerness convicted them of infidelity.

Yet I have no doubt that the Prophet directed his indignation against that sacrilege, because, by laboring earnestly to obtain the assistance of the nations around them, they withheld from God the praise of almighty power. Hence also the Spirit elsewhere compares that ardor to the extravagances of love, and even to licentious courses. (Jeremiah 5:8.) Ezekiel shews that, by joining the Egyptians, they acted as if a woman, shamefully transgressing the bounds of decency, not only ran furiously after adulterers, but even desired to associate with horses and asses. (Ezekiel 16:26.) And yet here he does not absolutely condemn all leagues that are made with idolaters, but has especially in view that prohibition by which the law forbade them to enter into alliance with the Egyptians. It is chiefly on account of the prohibition that he kindles into such rage; for it was not without pouring grievous contempt on God that they ran trembling into Egypt. For this reason he calls them סוררים, (sōrĕrīm,) obstinate and rebellious. We have explained this word at the first chapter. See Commentary on Isaiah, vol. 1 p. 75.

FT541 The phrase לנסך מסכה (lĭnsōch măssēchāh) has been variously explained. The Peshito makes it mean to pour out libations, probably with reference to some ancient mode of ratifying covenants, and the Septuagint accordingly translates it ἐποιήσατε συνθή᾿κας, ‘you made covenants.’ Cocceius applies it to the casting of molten images, (ad fundendum fusile,) De Dieu to the molding of designs or plots. Kimchi and Calvin derive the words from the root to cover, and suppose the idea here expressed to be that of concealment. Ewald follows J. D. Michaelis in making the phrase mean to weave a web, which agrees well with the context, and is favored by the similar use of the same verb and noun in Isaiah 25:7. Knobel’s objection, that this figure is suited only to a case of treachery, has no force, as the act of seeking foreign aid was treasonable under the theocracy, and the design appears to have been formed and executed secretly. (Compare Isaiah 29:15, where the reference may be to the same transaction.)” — Alexander

FT542 See page 345

FT543 The allusion is to the concluding clause of the fifth verse.” — Ed

FT544 “For the Egyptians shall help in vain.” — Eng. Ver.

FT545 See Commentary on Isaiah, vol. 1 p. 32

FT546 “Disant qu’ils demandent d’estre flattez;” — “When he says that they ask to be flattered.”

FT547 נלוז (nālōz) seems to denote perverseness or moral obliquity in general. It is rendered in a strong idiomatic form by Hitzig, (verschmitztheit, craftiness,) and Ewald, (querwege, crossway.) — Alexander. Luther’s term, (muthwillen, wantonness,) conveys the same general idea. — Ed

FT548 See Commentary on John’s Gospel, vol. 1 p. 223 note 1.

FT549 “Estans pleins de vent;” — “Being full of wind.”

FT550 Here the Author departs from his usual manner, by omitting all mention of the concluding and highly expressive clause of the verse. “For גבה, (gĕbĕh,) the English version has ‘pit,’ Lowth, ‘cistern,’ and most other writers ‘well;’ but in Ezekiel 47:11, it denotes a ‘marsh’ or ‘pool.’ Ewald supposes a particular allusion to the breaking of a poor man’s earthen pitcher, an idea which had been suggested long before by Gill: ‘as poor people are wont to do, to take fire from the hearth, and water out of a well in a piece of broken pitcher.’” — Alexander. All must admit, that when one cannot find a “sherd” fit for the meanest purpose, the vessel is broken in pieces. — Ed

FT551 Jarchi says, that in this passage שובה (shūbāh) “signifies rest and quietness,” and adduces as a parallel passage one in which the word is commonly viewed as the imperative of שוב, (shūb,) with He paragogic. “Give rest, O Lord, to the many thousands of Israel.” (Numbers 10:36.) Breithaupt supports that interpretation, and derives the word from ישב, (yāshăb,) “to sit, to rest.” — Ed

FT552 See Commentary on Isaiah, vol. 1 p. 29

FT553 “תרן (tōrĕn) is taken as the name of a tree by Augusti (Tannenbaum, the fir-tree) and Rosenmüller, (pinus, the pine-tree,) by Gesenius and Ewald as a signal or a signal-pole. In the only two cases where it occurs elsewhere, it has the specific meaning of a mast. The allusion may be simply to the similar appearance of a lofty and solitary tree, or the common idea may be that of a flag-staff, which might be found in either situation. The word ‘Beacon,’ here employed by Gataker and Barnes, is consistent neither with the Hebrew nor the English usage.” — Alexander

FT554 The latter quotation may appear to be inaccurate, for in the English version it runs thus, “I will correct thee in measure;” but Calvin adheres closely to the Hebrew original, which employs in both passages the word משפט (mĭsphāt) “judgment.” — Ed

Ft555 “Thou shalt weep no more.” — Eng. Ver.

FT556 “Yet shall not thy teachers be removed.” — Eng. Ver.

FT557 “Though ye find yourselves reduced to extremities usual in long sieges, though ye be stinted to a short allowance of ‘bread and water,’ and are forced to undergo a great many other inconveniences, yet use not my prophets ill, make them not to run into corners to hide themselves from the violence of an impatient multitude; but be glad to see them among you, and let their examples encourage you to bear up handsomely under the short afflictions which shall then be upon you. This is the plain meaning of the words, without running to the whimsical expositions of some who by ‘Panis Angustiæ,’ as the Vulgate renders לחם צר (lĕchĕm tzār,) make the prophet mean the compendious doctrine of the gospel, or Christ himself, or the eucharist, and like dreams.” — Samuel White

FT558 “Kimchi’s explanation of the word (מורה, mōrĕh, or rather מורים, mōrīm,) as meaning the early rain, (which sense it has in Joel 2:23, and perhaps also in Psalm 84:6,) has been retained only by Calvin and Lowth. The great majority of writers adhere not only to the sense of ‘teacher,’ but to the plural import of the form, (מורים with 2 Sing. Affix.,) and understand the word as a designation or description of the prophets, with particular reference, as some suppose, to their reappearance after a period of severe persecution or oppression.” — Alexander

FT559 “The ephods of your molten images, — short cassocks, without sleeves, with which the heathens adorned their idols.” — Stock. Cicero tells a story about Dionysius, who found in the temple of Jupiter Olympius a golden cloak of great weight, with which the statue of Jupiter had been ornamented by Gelo out of the spoils of the Carthaginians, and, after making the witty observation that it was too heavy for summer and too cold for winter, carried it off, and threw around the statue a woolen mantle, which, he said, was adapted to every season of the year. (Cic. de Nat. Deor. l. iii.) — Ed

FT560 “De his.” “De ces miracles-là.”

FT561 “Isaie parle de ceste faveur speciale.”

FT562 “Qui puras nubes, et cœli numen adorant.”

FT563 “And the burden thereof (or, And the grievousness of flame) shall be heavy.” — Eng. Ver. “And heavy the column of flame.” — Stock. “And the burning is heavy: for so ought we to translate משאה, (măssāāh,) in the same sense as in Judges 20:40, and in other passages, from נשא, (nāsā,) ‘to lift up,’ because flame and smoke naturally ascend.” — Rosenmüller It denotes men of hardened wickedness, who knowingly and willingly revolt from God, or whose obstinacy renders them objects of disgust, so that no integrity or sincerity is left in them. At first he reproves that vice on this ground, that they neglected the word of God, and were devoted to their own counsels.

That they may cover the secret. The words לנסך מסכה, (lĭnsōch măssēchāh,) are explained by some commentators to mean, “to pour out the pouring out.” Though this is not at variance with the Prophet’s meaning, yet it is more correctly, in my opinion, translated by others, “that they may cover a covering.” I have followed that version, because the words relate to counsels held secretly and by stealth, by which they cunningly endeavored to deceive the prophets, and, as it were, to escape from the eyes of God. Another rendering, “that they may hide themselves by a covering,” is absurd; for although it was for the sake of protection that they sought the Egyptians, yet he rather alludes to that craftiness of which I have spoken. Both expositions amount to the same thing. {Bogus footnote}

By three modes of expression he makes nearly the same statement; that they “cover their counsels,” that is, keep them apart from God; that they do not ask at “the mouth of the Lord;” and that they do not suffer themselves to be governed by “his Spirit.” They who are guided by their own views turn aside to cunning contrivances, that they may conceal their unbelief and rebellion; and because they have resolved not to obey the word of God, neither do they ask his Spirit. Hence arises that miserable and shameful result. Wretchedly and ruinously must those deliberations and purposes end, over which the Lord does not preside. There is no wisdom that is not obtained from “his mouth;” and if we “ask at his mouth,” that is, if we consult his word, we shall also be guided by his Spirit, from whom all prudence and wisdom proceeds.

Let it be observed that two things are here connected, the word and the Spirit of God, in opposition to fanatics, who aim at oracles and hidden revelations without the word; for they wish to come to God, while they neglect and forsake the word, and thus they do nothing else than attempt, as the saying is, to fly without wings. First of all, let it be held as a settled principle, that whatever we undertake or attempt, without the word of God, must be improper and wicked, because we ought to depend wholly on his mouth. And indeed, if we remember what feebleness of understanding, or rather, what lack of understanding, is found in all mankind, we shall acknowledge that they are excessively foolish who claim for themselves so much wisdom, that they do not even deign to ask at the mouth of God.

If it be objected, that the Scriptures do not contain everything, and that they do not give special answers on those points of which we are in doubt, I reply, that everything that relates to the guidance of our life is contained in them abundantly. If, therefore, we have resolved to allow ourselves to be directed by the word of God, and always seek in it the rule of life, God will never suffer us to remain in doubt, but in all transactions and difficulties will point out to us the conclusion. Sometimes, perhaps, we shall have to wait long, but at length the Lord will rescue and deliver us, if we are ready to obey him. Although, therefore, we are careful and diligent in the use of means, as they are called, yet we ought always to attend to this consideration, not to undertake anything but what we know to be pleasing and acceptable to God.

The Prophet condemns the presumption of those who attempt unlawful methods, and think that they will succeed in them, when they labor, right or wrong, to secure their safety, as if it could be done contrary to the will of God. It is certain that this proceeds from unbelief and distrust, because they do not think that God alone is able to protect them, unless they call in foreign though forbidden assistance. Hence come unlawful leagues, hence come tricks and cheating, by which men fully believe that their affairs will be letter conducted than if they acted towards each other with candour and fairness. There are innumerable instances of this unbelief in every department of human life; for men think that they will be undone, if they are satisfied with the blessing of God, and transact all their affairs with truth and uprightness. But we ought to consider that we are forsaken, rejected, and cursed by God, whenever we have recourse to forbidden methods and unlawful ways. In all our undertakings, deliberations, and attempts, therefore, we ought to be regulated by the will of God. We ought always to consider what he forbids or commands, so as to be fully disposed to obey his laws, and to submit ourselves to be guided by his Spirit, otherwise our rashness will succeed very ill.

That they may add sin to sin. The Prophet says this, because the Jews, by those useless defences which they supposed to fortify them strongly, did nothing else than stumble again on the same stone, and double their criminality, which already was very great. Our guilt is increased, and becomes far heavier, when we endeavor, by unlawful methods, to escape the wrath of God. But we ought especially to consider this expression as applicable to the Jews, because, after having brought the Assyrians into Judea, (for they had called them to their assistance against Israel and Syria,) they wished to drive them out by the help of the Egyptians. (2 Kings 16:7, 17:4, 18:21.) The Jews were hard pressed by the Assyrians, and were justly punished for their unbelief, because they resorted to men, and not to God, for aid; and we see that this happened to many nations who called the Turk to their assistance. So far were the Jews from repenting of their conduct, and acknowledging that they had been justly punished, that they even added evil to evil, as if crime could be washed out by crime. On this account they are more severely threatened; for they who persevere in their wickedness, and rush with furious eagerness against God, and do not allow themselves to be brought back to the right path by any warnings or chastisements, deserve to be more sharply and heavily punished.

2. They walk that they may go down into Egypt. The reason why the Prophet condemns this “going down” has been already explained; {Bogus footnote} but as their guilt was aggravated by open and heinous obstinacy, he again repeats that they did this without asking at the mouth of God, and even in the face of his prohibition.

Strengthening themselves with the strength of Pharaoh. He again draws their attention to the source of the evil, when he says that it was done for the purpose of acquiring strength, because they placed confidence in the forces of the Egyptians. Hence arose that lawless desire of entering into a league. In this way they shewed that they cared little about the power of God, and did not greatly trust in him; and they openly displayed their unbelief.

It might be objected, that men are the servants of God, and that it is lawful for any one to make use of their services, whenever they are needed. I reply, that while we make use of the labors and services of men, it ought to be in such a manner as to depend on God alone. But there was another reason peculiar to the Jews, for they knew that God had forbidden them to call the Egyptians to their assistance, and, by doing so, they withheld from God all that they ascribed to Pharaoh and to his forces. Thus it is not without good reason that Isaiah contrasts Pharaoh with God; for the creatures are opposed to God, and enter, as it were, into contest with him when they rise up against God, or whenever men abuse them, or place their hearts and confidence in them, or desire them more than is lawful.

3. But to you shall the strength of Pharaoh be shame. He now shews what shall be the end of the wicked, who despise God and his word, and follow those schemes which are most agreeable to their own views. All that they undertake shall tend to their ruin. He threatens not only that they shall be disappointed of their hope, but also that they are seeking with great toil, destruction and ruin, from which they will gain nothing but sorrow and disgrace. To all wicked men it must unavoidably happen that, although for a time they appear to gain their object, and though everything succeeds to their wish, yet in the end all shall be ruinous to them. It is the just reward of their rashness, when they go beyond the limits of the word; for nothing that has been acquired by wicked and unlawful methods can be of advantage to any person.

By way of admission he calls it “the strength of Pharaoh,” as if he had said, “You think that you gain much protection from Pharaoh, but it will yield you reproach and disgrace. The shadow of Egypt, by which you hoped to be covered, will make you blush for shame.” Accordingly, both expressions, “shame” and “disgrace,” have the same meaning; and as חרפה, (chĕrpāh,) {Bogus footnote} reproach, is a stronger expression than “shame,” it is afterwards added for the purpose of bringing out the meaning more fully.

4. For his princes were in Zoan. The Prophet not only says that the aid of the Egyptians was sought, and that they were invited to assist, but expresses something more, namely, that the Jews obtained it with great labor and expense. They had to perform long and painful journeys, to endure much toil, and to expend vast sums of money, in order to arrive, loaded with presents, at the most distant cities of Egypt, which are here named by the Prophet. On this embassy were sent, not persons of mean or ordinary rank, but “princes” and nobles; and therefore the censure was more severe, because they slavishly solicited an alliance with Egypt, and wandered like suppliants through various countries. It is proper also to bear in mind the contrast which we have already pointed out. They did not need to go far to seek God; they did not need to endure much toil, or spend large sums of money, in calling on him. He invited them by his promise, “This is my rest,” and assured them that in that place they would not call upon him in vain. (Psalm 132:14; Isaiah 28:12.) But those wretched persons despised God, and chose rather to torment themselves, and to run to the very ends of the world, than to receive the assistance which was offered to them.

5. They shall all be ashamed. He confirms the former statement; for it was very difficult to convince ungodly men that all that they undertook without the word of God would be ruinous to them. In order to punish them more severely, God sometimes bestows on them prosperity, that they may be more and more deceived, and may throw themselves down headlong; for by the righteous judgment of God it is brought about, that Satan draws them by these allurements, and drives them into his nets. Yet the final result is, that not only are they deprived of the assistance which they expected, but they are likewise severely punished both for their presumption and for their unbelief.

Of a people that will not profit them. He threatens not only that the Egyptians will prove false, as wicked men often forsake at the utmost need, or even treacherously ruin, those whom they have fed with empty promises, but that even though they endeavor to the utmost to fulfill the promises which they have made, still they will be of no use. Whatever may be the earnestness with which men endeavor to help us, yet, as events are in the hand of God, they will “profit nothing” without his blessing. It was difficult to believe when the Prophet spoke, that a nation so powerful could yield no assistance; but we ought always to hold it as a principle fully settled, that all the advantage that dazzles us in the world will vanish away, except in so far as God is gracious and kind, and makes it sure for our advantage.

6. The burden of the beasts of the south. After having spoken loudly against the consultations of the Jews about asking assistance from the Egyptians, he ridicules the enormous cost and the prodigious inconveniences which they endured on that account; for at so high a price did they purchase their destruction; and he threatens the same curse as formerly, because unhappily they acted in opposition to the word of God. He mentions “the south,” because they journeyed through a southern region, Egypt being situated to “the south” of Judea. He therefore calls them “beasts of burden” on account of the journey, and addresses them in order to pour contempt on men, because it was in vain to speak to them, and they were deaf to all exhortations. Accordingly, he threatens that the effect of this prediction shall reach the very “beasts of burden,” though men do not understand it.

In the land of trouble and distress. The people having proudly disregarded the threatenings, the Prophet seasonably turns to the horses and camels; and declares that, although they are void of reason, yet they shall perceive that God hath not spoken in vain, and that, though the people imagined that there was uninterrupted prosperity in Egypt, it would be a land of anguish and affliction even to the brute animals. The journey was labourious and difficult, and yet they shrunk from no exertion in order to satisfy their mad desire; and to such a pitch of madness was their ardor carried, that they were not discouraged by the tediousness of the journey.

The young lion and the strong lion. In addition to the inconveniences already mentioned, Isaiah threatens the special vengeance of God, that they shall encounter “lions” and beasts of prey. There was nothing new or uncommon in this to persons who traveled from Judea into Egypt; but here he threatens something extraordinary and more dangerous. In addition to the inconveniences and toils, and to the sums of money which they shall expend, God will also send disastrous occurrences, and at length they shall be miserably ruined.

This doctrine ought to be applied to us, who are chargeable with a fault exceedingly similar; for in dangers we fly to unlawful remedies, and think that they will profit us, though God disapproves of them. We must therefore experience the same result and fall into the same dangers, if we do not restrain our unbelief and wickedness by the word of God. We ought also to observe and guard against that madness which hurries us along to spare no expense and to shrink from no toil, while we obey with excessive ardor our foolish desire and wish. We had abundant experience of this in Popery, when we were held captives by it, running about in all directions, and wearying ourselves with long and toilsome pilgrimages to various saints; yet the greatest possible annoyances were reckoned by us to be light and trivial. But now, when we are commanded to obey God and to endure “the light yoke” of Christ, (Matthew 11:30,) we find that we cannot endure it.

7. Surely the Egyptians are vanity. {Bogus footnote} This verse contains the explanation of the former statement; for he repeats and threatens the same thing, that the Egyptians, after having worn out the Jews by various annoyances and by prodigious expense, will be of no service to them. “The strength of Egypt” will do them no good, even though he be earnest in assisting them, and employ all his forces. Thus shall the Jews be disappointed of their hope, and deceive themselves to their great vexation. The particle ו (ū) signifies here either for or surely, as I have translated it.

Therefore have I cried to her. He now shews that the Jews have no excuse for fleeing with such haste into Egypt, and that they are willingly foolish and unworthy of any pardon, because they do not repent when they are warned. When he says that he “cried” to Jerusalem, I consider this to refer to God himself, who complains that his distinct warnings and instructions produced no effect, and that his exhortation to them to sit still was not without foundation, but was intended to meet the troubles and calamities which he foresaw. Whence came that restlessness, but because they refused to believe the words of the Lord? In a word, he shews that it is mere obstinacy that drives them to flee into Egypt; for by “sitting still” they might provide for their safety.

By the word “cry” he means that he not only warned them by words, but likewise chastised them; and this makes it evident that their obstinacy and rebellion were greater. “To sit still” means here “to remain and to stay at home,” though he will afterwards shew (verse 15) that they ought to have peaceable dispositions. The cause of their alarm and impassioned exertions was, that they were terrified and struck with dismay, and did not think that God’s protection was sufficient, if they had not also the Egyptians on their side. Thus, they who do not give sufficient honor to God have their hearts agitated by unbelief, so that they tremble and never find peace.

8. Now go, and write this vision on a tablet. After having convicted the Jews of manifest unbelief, he means that it should be attested and sealed by permanent records, that posterity may know how obstinate and rebellious that nation was, and how justly the Lord punished them. We have said that it was customary with the prophets to draw up an abridgment of their discourses and attach it to the gates of the temple, and that, after having allowed full time to all to see and read it, the ministers took it down, and preserved it among the records of the temple; and thus the book of the prophets was collected and compiled. {Bogus footnote} But when any prediction was remarkable and peculiarly worthy of being remembered, then the Lord commanded that it should be written in larger characters, that the people might be induced to read it, and to examine it more attentively. (Isaiah 8:1; Habakkuk 2:2.) The Lord now commands that this should be done, in order to intimate that this was no ordinary affair, that the whole ought to be carefully written, and deserved the closest attention, and that it ought not only to be read, but to be engraven on the remembrance of men in such a manner that no lapse of time can efface it.

Yet there can be no doubt that Isaiah, by this prediction, drew upon himself the intense hatred of all ranks, because he intended to expose and hold them up for abhorrence, not only among the men of his own age, but also among posterity. There is nothing which men resent more strongly than to have their crimes made publicly known and fastened on the remembrance of men; they reckon it ignominious and disgraceful, and abhor it above all things. But the Prophet must obey God, though he should become the object of men’s hatred, and though his life should be in imminent danger. Here we ought to observe his steadfastness in dreading nothing, that he might obey God and fulfill his calling. He despised hatred, dislike, commotions, threatenings, false alarms, and immediate dangers, that he might boldly and fearlessly discharge the duties of his office. Copying his example, we ought to do this, if we wish to hear and follow God who calls us.

Before them. אתם (ĭttām) is translated by some, “with them,” but it is better to translate it “before them,” or, “in their sight;” for it was proper that he should openly irritate the Jews, to whom he presented this prediction written “on a tablet.” Hence we ought to infer, that wicked men, though they cannot bear reproof and are filled with rage, ought nevertheless to be reproved sharply and openly; and that threatenings and reproofs, though they be of no advantage to them, will yet serve for an example to others, when those men shall be stamped with perpetual infamy. In them will be fulfilled what is written elsewhere,

“The sin of Judah is written with a pen of iron, and with the point of a diamond engraven on their hearts.” (Jeremiah 17:1.)

They must not think that they have escaped, when they have despised the prophets and shut their ears against them; for their wickedness shall be manifest to men and to angels. But as they never repent willingly or are ashamed of their crimes, God commands that a record of their shame shall be prepared, that it may be placed continually before the eyes of men. As victories and illustrious actions were commonly engraved on tables of brass, so God commands that the disgrace which the Jews brought upon themselves by their transgressions, shall be inscribed on public tablets.

That it may be till the last day. It was very extraordinary, as I remarked a little before, that the Prophet was charged by a solemn injunction to pronounce infamy on his countrymen. For this reason he adds “till the last day,” either that they may be held up to abhorrence through an uninterrupted succession of ages, or because, at the appearance of the Judge, the crimes of the wicked shall be fully laid open when he shall “ascend his judgment seat, and the books shall be opened;” for those things which formerly were hidden and wrapped in darkness will then be revealed. (Daniel 7:10; Revelation 20:12.)

Here it ought to be carefully observed, that prophecies were not written merely for the men of a single age, but that their children and all posterity ought to be instructed by them, that they may know that they ought not to imitate their fathers.

“Harden not your hearts as your fathers did.” (Psalm 95:8.)

What Paul affirms as to the whole of Scripture is applicable to prophecy, that it

“is profitable for warning, for consolation, and for instruction,” (2 Timothy 3:16;)

and this is proper and necessary in every age. We must therefore reject the fancies of fanatics and wicked men, who say that this doctrine was adapted to those times, but affirm that it is not adapted to our times. Away with such blasphemies from the ears of the godly; for, when Isaiah died, his doctrine must flourish and yield fruit.

9. For this is a rebellious people. The word for or because points to the explanation of what has been already said; for the Prophet explains what the Lord intends to declare to posterity, namely, that the perverseness of this nation is desperate, because they cannot submit to be restrained by any doctrine. That the honorable appellation of the “people” wounded to the quick the hearts both of the ordinary ranks and of the nobles, may be inferred from their loud vaunting; for they boasted that they were the holy and elect seed of Abraham; as if God’s adoption had been a veil to cover the grossest crimes. But God commands that their crimes shall nevertheless be brought to light and openly proclaimed.

Who refuse to hear the law of Jehovah. By accusing them of this, he points out the source of all evils, namely, contempt of the word, which discovers their wickedness and their contempt of God himself; for it is idle to pretend that they worship God, when they are disobedient to his word. Isaiah likewise aggravates their guilt, by saying that they reject the remedy which doctrine offers for curing their diseases. On this account he calls them not only “rebellious,” and untameable or abandoned, but liars or treacherous persons; for they who refuse to obey the word of God, openly revolt from him, as if they could not endure his authority; and at the same time, they shew that they are given up to vanity and the delusions of Satan, so that they take no pleasure in sincerity.

10. Who say to the seers, See not. He now describes more clearly, and shews, as it were, to the life, the contempt of God and obstinacy which he formerly mentioned; for wicked men not only pour ridicule on doctrine, but furiously drive it away, and would even wish to have it utterly crushed and buried. This is what Isaiah intended to express. Not only do they turn away their ears, and eyes, and all their senses, from doctrine, but they would even wish that it were destroyed and taken out of the way; for wickedness is invariably attended by such rage as would lead them to wish the destruction of that which they cannot endure. The power and efficacy of the word wounds and enrages them to such a degree, that they give vent to their fierceness and cruelty like wild and savage beasts. They would gladly escape, but whether they will or not, they are constrained to hear God speaking, and to tremble at his majesty. This bitterness is followed by hatred of the prophets, snares, alarms, persecutions, banishment, tortures, and deaths, by which they think that they can overturn and root out both the doctrine and the teachers; for men are more desirous to have dreams and fabulous tales told them than to be faithfully instructed.

See not, prophesy not to us right things. The Prophet does not relate the words of wicked men, as if they openly made use of these words, but he describes the state of the fact and their actual dispositions; for he had not to do with men who were such fools as to make an intentional discovery of their wickedness. They were singularly cunning hypocrites, who boasted of worshipping God, and complained that they were unjustly reproached by the prophets. Isaiah tears off the mask by which they concealed themselves, and discovers what they are, because they refused to give place to the truth; for whence came the murmurs against the prophets, but because they could not bear to hear God speaking?

The prophets were called seers, because the Lord revealed to them what would afterwards be made known to others. They were stationed, as it were, in a lofty place, that they might behold from on high, and as if from “a watch-tower,” (Habakkuk 2:1,) the prosperous or adverse events which were approaching. The people wished that nothing of an adverse nature should be told them; and therefore they hated the prophets, because, while they censured and sharply reproved the vices of the people, they at the same time were witnesses of the approaching judgment of God. Such is the import of those words, “Do not see, do not prophesy right things.” Not that they spoke in this manner, as we have already said, but because such was the state of their feelings, and because they desired that the prophets should speak with mildness, and could not patiently bear the sharpness of their reproofs. Not one of them was so impudent as to say that he wished to be deceived, and that he abhorred the truth; for they declared that they sought it with the greatest eagerness, as all our adversaries boast of doing at the present day; but they denied that what Isaiah and the other prophets told them was the word of God. In like manner they plainly told Jeremiah that he was “a liar,” (Jeremiah 43:2,) and threatened him more insolently,

“Thou shalt not prophesy in the name of the Lord, lest thou die by our hand.” (Jeremiah 11:21.)

To them the truth was intolerable; and when they departed from it, they could find nothing but falsehood, and thus they willingly chose to be deceived and to have falsehood told them.

Speak to us smooth things. When he says that they desire “smooth things,” {Bogus footnote} he points out the very source; for they were ready to receive flatterers with unbounded applause, and would willingly have allowed their ears to be tickled in the name of God. And this is the reason why the world is not only liable to be carried away by delusions, but earnestly desires them; for almost all wish to have their vices treated with forbearance and encouragement. But it is impossible that the servants of God, when they endeavor faithfully to discharge their duty, should be chargeable with being severe reprovers; and hence it follows that it is an idle and childish evasion, when wicked men pretend that they would willingly be God’s disciples, provided that he were not rigorous. It is as if they bargained that, for their sake, he should change his nature and deny himself; as Micah also says, that no prophets were acceptable to the Jews, but such as “prophesied of wine and strong drink.” (Micah 2:11.)

11. Depart from the way. The amount of what is stated is, that when the prophets are set aside, the Lord is also rejected and set aside, and no regard is paid to him. Wicked men pretend the contrary, for they are ashamed to acknowledge so great wickedness. But they gain nothing by it; for God wishes that we should listen to him by means of those to whom he gave injunctions to declare his will to us, and to administer the doctrine of the word. If therefore it is our duty to listen to God, if we are bound to pay him any homage, we ought to shew it by embracing his word, as it is contained in the writings of the prophets and evangelists. This ought to be carefully observed in commendation of the word; for they who set it aside act as if they denied that he is God.

Cause the Holy One of Israel to depart. Here he again points out the cause of so great wickedness, which doubles their guilt; namely, that God does not spare or flatter their vices, but acts the part of a good and skillful physician. Men desire to be flattered, and cannot patiently endure that God should threaten them. Hence it comes that men hate and reject the word. Hence proceeds the furious attack on the prophets, whose reproofs and threatenings they cannot endure; for there is no reason why men should revolt from the government of God, but because they take delight in what is wrong and crooked, and abhor the right way. Appropriately, therefore, does the Prophet join these two things, dislike of heavenly doctrine and hatred of uprightness.

12. Because you have disdained this word. He next declares the punishment of ungodliness, threatening that they shall not pass unpunished for refusing to hear God speaking; and he expresses their contempt more strongly by the word “disdain.” He calls it “this word,” making use of the demonstrative; for men would willingly contrive some word adapted to their manner of life, but refuse to listen to God when he speaks.

And trusted in violence and wickedness. God’s gentle invitation, and his exhortation to quiet rest, are here contrasted with their disorderly pursuits. The Hebrew word עשק (gnōshĕk) denotes “robbery,” and “seizing property which belongs to another.” Others render it “ill-gotten wealth.” Those who render it “calumny,” do not sufficiently express the Prophet’s meaning. For my own part, I do not view it as referring to riches gained by unlawful methods, but rather to that rebelliousness in which that nation insolently indulged.

The word “wickedness,” {Bogus footnote} which is added, ought not to be limited to decisions of courts of law; for, in my opinion, it has a more extensive signification; and by these two words he intended to express the presumption of wicked men, by which they fiercely and wantonly rose up against God, because they always dared to follow their own lawless desires, and to do what was forbidden. And as the poets feign that the giants made war with God, {Bogus footnote} so those men resisted God’s threatenings, and thought that they would speedily overcome his power by their fierceness and presumption.

13. Therefore shall your iniquity be like a breach falling. This is a threatening of punishment, and Isaiah expresses it by a very appropriate metaphor. He compares wicked men to a wall that is rent, or that bulges out. As the “swelling out” of a wall threatens the ruin of it, because it cannot stand unless all the parts of it adhere closely to each other, so the haughtiness and insolence of wicked men are a sign and very sure proof of their approaching ruin; because the more they are puffed up and swelled without any solid value, {Bogus footnote} the more readily do they throw themselves down headlong, and it is impossible for them not to fall speedily by their own weight. “Rise up,” says he, “and act insolently against God; he will quickly put down your presumption and insolence, for it is but an empty swelling.” Hence we learn that nothing is better for us than to submit wholly to God, and to keep charge of all our senses, so as to remain chained and bound by his authority; for they who raise themselves by shaking off all humility, destroy themselves by collecting much wind. For a time, indeed, the Lord permits wicked men to swell and utter their big words, that at length, by their “swelling” and idle boasting, they may bring upon themselves ruin and destruction.

14. And the breaking of it shall be. When a wall has fallen, some traces of the ruin are still to be seen, and the stones of it may be applied to use, and to some extent the wall may even be rebuilt. But here the Prophet threatens that they who are puffed up with obstinacy against God shall perish in such a manner that they cannot be restored, and all that is left of them shall be utterly useless. Accordingly, he employs the metaphor of a potter’s vessel, the broken fragments of which cannot be repaired or put together. These threatenings ought to make a deep impression upon us, that we may embrace with reverence the word of God, when we learn that punishments so severe are prepared for those who despise it; for the Prophet threatens that they shall be utterly destroyed and ruined, and takes away all hope of their being restored. Nor is the threatening groundless; for we see how they that despise God, when they have been twice and three times cast down, still do not cease to raise their crests; for nothing is more difficult than to root out the false confidence from their hearts. {Bogus footnote}

15. For thus saith the Lord. Here he describes one kind of contempt of God; for when warnings are addressed to hypocrites in general terms, they commonly produce little effect. In addition to the general doctrine, therefore, the prophets specify particular instances, which they specially accommodate to the conduct of those with whom they have to do, so as always to aim at a definite object. They might have wrangled and urged, “Why do you accuse us of so great impiety, as if we rejected the word of the Lord?” He therefore brings forward this class, in order to strike their consciences and cut short their idle sophistry. “Was it not the word of the Lord, In hope and silence shall be your strength? why did you not rely on God? why did you raise a commotion?” Thus the Prophet holds them to be convicted, so that they cannot cavil without the grossest impudence, or, if they do so, will derive no advantage.

The Holy One of Israel. He makes use of this appellation, in order to reproach them the more for their ingratitude, that they may know how great protection they would have found in God: for God wished to be their protector and guardian. When they had forsaken him, their distrust carried them away to solicit the aid of the Egyptians, which was very great and intolerable wickedness. This title contains a bitter complaint, that they shut out God from entering, when he drew near to them.

In rest and quietness shall you be safe. Some render שובה (shūbāh) “repentance.” Others render it “rest,” {Bogus footnote} and I am more disposed to adopt that rendering; for I think that the Prophet intended frequently to impress upon the people, that the Lord demands more from them than to rely fully upon him. Nor is the repetition of the statement by two words superfluous; for he expressly intended to bring together the words “rest and quietness,” in order to reprove the people the more sharply for their distrust and unbelief.

This verse consists of two clauses, a command and a promise. He enjoins the people to be of a quiet disposition, and next promises that their salvation shall be certain. The people do not believe this promise, and consequently they do not obey the command; for how would they render obedience to God, whom they do not believe, and on whose promises they do not rely? We need not wonder, therefore, that they do not enjoy peace and repose; for these cannot exist without faith, and faith cannot exist without the promises, and as soon as the promises have been embraced, souls that were restless and uneasy are made calm. Thus, unbelief alone produces that uneasiness; and therefore the Prophet justly reproves it, and shews that it is the source of the whole evil.

Though our condition be not entirely the same with that of the Jews, yet God commands us to wait for his assistance with quiet dispositions, not to murmur, or be troubled or perplexed, or to distrust his promises. This doctrine must belong equally to all believers; for the whole object of Satan’s contrivances is to distress them, and to cast them down from their condition. In like manner had Moses long before addressed them,

“You shall be silent, and the Lord will fight for you.” (Exodus 14:14.)

Not that he wished them to sleep or to be idle, but he enjoined them to have this peace in their hearts. If we have it, we shall feel that it yields us sufficient protection; and if not, we shall be punished for our levity and rashness.

16. We will flee on horses; therefore shall you flee. He shews how they refused to wait calmly for the salvation of the Lord; for they chose rather to “flee” to the Egyptians. This is a very beautiful instance of (ἀντανάκλασις) throwing back an expression, by which he causes their words, so full of confidence, to recoil on themselves. In the first of these clauses, “to flee” means “to escape,” and in the second it means “to take flight.” The Jews said that it would be better for them, if they adopted timely measures for guarding against the danger which was close at hand, and consequently, that they would best provide for their safety by calling in the aid of the Egyptians. “You shall certainly flee,” says Isaiah, “not to find a place of refuge, but to turn your back and to be pursued by horses swifter than yours.”

We now perceive more clearly what is the fault which Isaiah describes. By the distinct reply, No, he shews how obstinately they refused to comply with the advice which was given to them by the prophets, and chose rather to provide for their safety in another manner. Thus, by despising God, they gave a preference to a groundless appearance of safety, which they had allowed themselves to imagine. We ought, therefore, to turn away our minds from looking at present appearances and outward assistance, that they may be wholly fixed on God; for it is only when we are destitute of outward aid that we rely fully on him. It is lawful for us to use the things of this world for our assistance, but we altogether abuse them by our wickedness in forsaking God.

It is proper also to observe how unhappy is the end of those who rely more on outward aids than on God; for everything must be unsuccessful and contrary to their expectation; as we see that these men, in their attempts to find safety, are constrained to undertake a flight which is highly disgraceful, and from which they obtain no advantage. At first there is some appearance of prosperity; but the only effect is, that the change of condition makes the final result more bitter and distressing. And yet Isaiah does not affirm that they will receive no assistance from Egypt, but forewarns them that the Lord will find new methods of thwarting that assistance, so that they will not be able to escape his hand; for, although all men agree together, yet they will not succeed in opposition to God and to his purposes.

17. A thousand, as one, shall flee at the rebuke of one. Because the Jews, on account of their vast numbers, relied on their forces, as men are wont to do when they possess any power, therefore the Prophet threatens that all the protection which they have at home will be of no more avail to them than foreign aid, because the Lord will break and take away their courage, so that they shall not be able to make use of their forces. For what avail arms and a vast multitude of men? What avail fortresses and bulwarks, when men’s hearts fail and are dismayed? It is therefore impossible for us to be strong and powerful, unless the Lord strengthen and uphold us by his Spirit. This statement occurs frequently in the law, that when they should revolt from God, a vast number of them would be put to flight by a very small number of enemies. But there is this difference between the law and the prophets, that the prophets apply to a particular subject what Moses announced in general terms, as we have formerly explained. {Bogus footnote}

Here two observations must be made. First, we shall have just as much courage as the Lord shall give us; for we immediately lose heart, if he do not support us by his power. Secondly, it is the result of the righteous vengeance of God, that we are terrified by men, when he could not prevail upon us to fear him; that, when we have despised God’s word and warnings, we fall down in terror at the words and threatenings of men. But we must also add, thirdly, God needs not extensive preparations to chastise us; for, if he lift up but a finger against us, we are undone. A small and feeble army will be sufficient to destroy us, even though we be well prepared, and have great numbers on our side. Next, he threatens that there will be no end to these calamities till they have been reduced to the last extremity, and until, amidst the frightful desolation of the earth, but few tokens of God’s compassion are left.

As the mast of a ship on the top of a mountain. This may be explained in two ways. Some consider the metaphor to be taken from trees which have been cut down; for, when a forest is cut down, lofty trees are left which may be of use for building ships. But הר, (hār,) “a mountain,” probably denotes also a rock or promontory, against which ships are dashed, and to which they adhere, and on which a “mast,” the emblem of shipwreck, is afterwards seen. {Bogus footnote}

As a banner on a hill. Another metaphor is now added, borrowed from trophies erected to commemorate the defeat of enemies. In short, the Prophet declares that they will be so few that all that remains shall be an indication of very great ruin. As if he had said, “This great multitude which you now have dazzles your eyes; but there will be such ruin and decrease that you shall no longer have the face of a people.” We are thus reminded how humbly and modestly we ought to conduct ourselves, even though we have great wealth and numerous forces; for if our mind be puffed up, God will speedily beat down our pride, and render us more feeble and cowardly than women and children, so that we shall not be able to bear the sight even of a single enemy, and all our strength shall melt away like snow.

18. Therefore will Jehovah wait. The Prophet now adds consolation; for hitherto he threatened to such an extent that almost all the godly might be thrown into despair. He intended therefore to soothe their minds, and encourage them to hope for better things, that they might embrace the mercy of God in the midst of those miseries, and might thus nourish their souls by his word. He contrasts this “waiting” with the excessive haste against which he spoke loudly at the beginning of the chapter, where he reproved the people for noisy haste, and condemned them for unbelief; but now, on the contrary, he reproaches them by saying that the Lord will not render like for like in consequence of the contempt with which they have treated him, and will not in that manner hasten to punish them. Others explain it, “He commands you to wait,” or “he will cause you to wait.” But the meaning which I have brought forward appears to me to be more appropriate.

For Jehovah is a God of judgment. To make the former statement more plain, we must lay down this principle, that God exercises moderation in inflicting punishment, because he is inclined to mercy. This is what he means by the word “judgment;” for it denotes not only punishment, but also the moderation which is exercised in chastening. In like manner, Jeremiah says,

“Chasten me, O Lord, but in judgment, not in thy wrath, lest thou crush me.” (Jeremiah 10:24.)

And again, I will not consume thee, but will chastise thee in judgment. {Bogus footnote} (Jeremiah 30:11.) “Judgment” is thus contrasted with severity, when the Lord observes a limit in punishing believers, that he may not ruin those whose salvation he always promotes; and, accordingly, as Habakkuk says, “in the midst of wrath he remembers his mercy.” (Habakkuk 3:2.) He is not like us, therefore; he does not act with bustling or hurry, otherwise at every moment we must perish, but he calmly waits. Nor is it a slight confirmation of this when he adds, that God gives a proof of his glory by pardoning his people.

And therefore will he be exalted, that he may be gracious to you. Others translate the words, “till he be gracious to you;” but I think that the former translation is more appropriate, and it agrees better with the meaning of the particle ל (lamed.) The Lord appears to lie still or to sleep, so long as he permits his Church to be assailed by the outrages of wicked men; and the customary language of Scripture is to say that he sits, or lies unemployed, when he does not defend his Church. It might be thought that he lay still when he gave loose reins to the Chaldeans to oppress the Jews; and therefore the Prophet says, that the Lord will arise and ascend his judgment-seat. Why? “That he may be gracious to you.”

Blessed are all that wait for him. This is an inference from the former statement, in which he called Jehovah “a God of judgment.” While he thus restrains himself, he draws from it an exhortation to patience and “waiting,” and makes use of a part of the same verb, “wait,” which he had formerly used. They were chargeable with distrust, and were distressed by strange uneasiness and restlessness of mind; for they were fearfully harassed by their unbelief, so that they could not “wait” for God calmly. To cure this vice, he enjoins them to “wait,” that is, to hope. Now, hope is nothing else than steadfastness of faith, that is, when we wait calmly till the Lord fulfil what he has promised. When he says that they who shall patiently “wait” for him will be “blessed,” he declares, on the other hand, that they who allow themselves to be hurried away by impatience, and do not repent of their crimes and their wickedness, are wretched and miserable, and will at length perish; for without hope in God there can be no salvation or happiness.

19. Surely the people in Zion shall dwell in Jerusalem. He confirms the former statement, that the people will indeed be afflicted, but will at length return to “Zion.” Now, this might be thought incredible after the desolation of the city and of the whole country, for it seemed as if the whole nation had perished; yet Isaiah promises that the Church shall be preserved. He begins with Mount “Zion,” on which the temple was built, and says that there men will henceforth call on the Lord. He likewise adds, “in Jerusalem,” by which he means that the Church shall be enlarged and increased, and that all that had formerly been laid waste shall be restored. Yet he intimates that “Jerusalem” shall again be populous, because God had chosen it to be his sanctuary.

Weeping thou shalt not weep. {Bogus footnote} The meaning is, that this mourning shall not be perpetual. The Church, that is, all believers, while they were in this wretched and distressed condition, must have been exceedingly sorrowful; but he says that those tears shall come to an end. To the same purport is it said by the Psalmist, “They who sow in tears shall reap in joy.” (Psalm 126:5.) The Lord permits us indeed to be afflicted with great anguish; but at length he cheers us, and gives us reason for gladness, when he restores his Church; for that is the true joy of believers. Besides, as it is difficult to taste any consolation when the mind is overwhelmed by a conviction of God’s vengeance, he holds out a ground of consolation in the mercy of God, because, when he is appeased, there is no reason to dread that joy and peace shall not immediately return. But, as the Prophet Habakkuk says in the passage already quoted, “in his wrath the Lord remembers mercy;” and he never punishes believers with such severity as not to restrain and moderate his strokes, and put a limit to his chastisements. (Habakkuk 3:2.)

At the voice of thy cry. The Prophet points out the manner of obtaining pardon, in order to arouse believers to pray earnestly, and to supplicate with earnest groanings; for if there be no repentance, if we do not ask pardon from God, we are altogether unworthy of his mercy. If, therefore, we wish that the Church should be gathered together, and rescued from destruction by a kind of resurrection, let us cry to God to listen to our sighs and groanings; and if there be no sorrow of heart that excites us to prayer, we have no right to expect any alleviation.

He will answer thee. This means nothing else than that he will give evidence of his kindness and aid; for the Lord “answers,” not by word, but by deed. Yet let us not think that he will instantly comply with our wishes, which are often hasty and unseasonable. He will undoubtedly assist us when the proper time arrives, so that we shall know that he had in view our salvation.

20. When the Lord shall have given you. He continues the same subject, and strengthens believers, that they may not faint; for patience springs from the hope of a more prosperous issue. Accordingly, he prepares them for enduring future chastisement, for the wrath of God will press hard on them for a time; but he immediately promises that a joyful issue awaits them, when they shall have endured those calamities and distresses; for God will restrain his severity. Thus, I consider ו (vau) to mean “When” or “After;” as if he had said, “When you shall have endured those troubles, then will the Lord bless you; for he will change your condition for the better.”

Thy rain shall no longer be restrained. {Bogus footnote} The word מורה (mōrĕh) is viewed by some commentators as meaning “a teacher.” But this does not agree with the context; for, although the chief fruit of our reconciliation to God is to have faithful “teachers,” yet, as the ignorant multitude was more deeply affected by the want of food, Isaiah accommodates his language to their ignorance, and gives them a taste of God’s fatherly kindness under the emblem of abundance of food.

By the words “bread” and “water,” he means extreme want and scarcity of all things, and therefore he calls it “bread of anguish and water of affliction.” {Bogus footnote} Instead of this famine, he says that he will send them plenty and abundance. This is what he means by the word rain; for he describes the cause instead of the effect, as if he had said, “The earth shall yield fruit in abundance.” This had a literal and special reference to a country, the fertility of which depended entirely on heaven; for it was not watered by rivers or fountains, but by rains.

“The land whither ye go to possess it,” says Moses, “is a land of hills and valleys, and drinketh water of the rain of heaven.” (Deuteronomy 11:11.)

He declares that the fruits of the earth, which the Lord took away or diminished by barrenness, will return; because, in consequence of the copious “rains,” {Bogus footnote} there will be large and abundant produce. Thus, when the Lord shall punish us, let us comfort our hearts with these statements and promises.

21. Then shall thine ears hear. It was indeed no despicable promise which he made of an abundant produce of the fruits of the earth, but the chief ground of gladness and joy is, when God restores to us pure and sound doctrine; for no scarcity of wheat ought to terrify and alarm us so much as a scarcity of the word; and indeed, in proportion as the soul is more excellent than the body, so much the more ought we to dread this kind of famine, as another prophet also reminds us. (Amos 8:11.) Isaiah promises this to the Jews as the most valuable of all blessings, that they shall be fed with the word, by the want of which they had formerly been heavily afflicted. The false prophets also boast of the word, and in a more haughty and disdainful manner than godly teachers: they wish to be reckoned and declared to be the best guides; but they lead men into error, and at length plunge them into destruction. But the word which points out the right path comes from God alone, though it would be of little service to us, if he did not also promise that he would give us ears; for otherwise he would speak to the deaf, and we should hear nothing but a confused sound.

A word behind thee. These words must be extended so far as to mean that he will not permit what he speaks to us to be useless, but will inwardly move our understandings and hearts, so as to train them to true obedience; for by nature we are not willing to learn, and must be altogether formed anew by his Spirit. The word hear is very emphatic. He compares God to a schoolmaster, who places the children before his eyes, that he may more effectually train and direct them; by which he expresses the wonderful affection and care manifested towards us by God, who does not reckon it enough to go before us, but also “with his eye upon us gives us direction.” (Psalm 32:8.) But the Prophet declares that they who follow God as their guide will be in no danger of going astray.

Walk ye in it. This is an exhortation to cheerful progress, so that their journey may not be retarded, as frequently happens, by any uncertainty. What he adds, about the right hand and the left, might be thought absurd; for when Moses pointed out to the people the way in which they should walk, he at the same time charged them “not to turn aside to the right hand or to the left.” (Deuteronomy 5:32; 17:20.) The road is straight and we ought not to seek any departures from it.

What then does the Prophet mean? I reply, he uses the words “Right” and “Left” in a different sense; for he means by them every kind of transactions which we must undertake to perform. These are various, as there are also various modes of living; and every person meets with difficulties of many kinds, and is under the necessity of deliberating about them. By the “right and left hand,” therefore, he means all the actions of human life, whatever they are, so that, in all that we undertake, we may have God for our guide, and may always regulate our transactions by his authority, whether we must go “to the right hand or to the left.” And hence we derive very great consolation, that the Lord will favor our undertakings, and will direct our steps, to whatever hand we turn, provided only that we do not turn aside from the path which he points out to us.

22. Then shall you profane the covering. This shews that the heavenly direction will not be without effect; for they will bid adieu to their errors, and devote their minds to the pure worship of God; and the Prophet expressly mentions the outward profession of true godliness, by which they will openly proclaim that they have renounced idolatry. For, since statues and images are instruments of idolatry and superstition, they who are truly converted to God detest and abhor them, and, as far as lies in their power, profane them as we read that Jehu did, who profaned the altars of Baal, and turned his temple into a common sewer. (2 Kings 10:27.) The example given by him and by others of the same class ought to be followed by godly princes and magistrates, if they wish to give a genuine proof of their repentance; for, although repentance is seated in the heart, and has God for a witness, it is shewn by its fruits. Isaiah has mentioned one class of them instead of the whole; for in general he shews that the proof of true repentance is, when men make it appear that they hold in abhorrence everything that is opposed to the worship of God. When he says that the idols are profaned, he does not mean that they were formerly sacred; for how could anything be sacred that dishonors God, and defiles men by its pollution? But, as men falsely imagine that they possess some sacredness, that is the reason why he says that they are “profaned,” and that they ought to be despised and rejected as things of no value and altogether unclean.

The covering {Bogus footnote} of the graven images of thy silver. When he speaks of the “silver” and “gold” of the graven images, he means that no loss or damage prevents believers from abhorring the worship of idols. Such considerations restrain many from casting away idols altogether, because they see that “gold” or “silver” or something else is lost, and they choose rather to keep their idols than to sustain the smallest loss. Covetousness holds them in its net, so that they are more willing to sin of their own accord, and to pollute themselves with these abominations, than to lose this or that. But we ought to prefer the worship of God to everything else, to set little value on gold, to cast away pearls, and to loathe everything that is accounted precious, rather than defile ourselves with such crimes. In short, nothing can be so valuable that it ought not to be despised and reckoned worthless by us, when it comes into competition with overturning the kingdom of Satan and restoring the worship of God. In this manner we actually shew whether the love of God and of religion dwells in our hearts, when a sincere abhorrence of our wicked ignorance drives us to throw away all that is polluted.

23. Then will he give rain to thy seed. From the fruit he again shews how desirable it is to be converted to God; for the fruit of repentance is, that he receives converted persons into favor, and bestows his blessing on them, so that they are in want of nothing, but, on the contrary, are loaded with every kind of blessings. As troubles and distresses proceed from the wrath of God, whom we provoke by our crimes, so, when he is pacified, everything goes on prosperously with us, and we obtain every sort of kindness, as the Law more fully testifies. (Leviticus 26:3-13; Deuteronomy 28:3-14.) A little before, he had spoken of “rain,” from which they were led to expect an abundant supply of food; but because he had not observed order in beginning with earthly and fading blessings, he therefore now adds to doctrine, which is spiritual nourishment, those things which belong to the use of this corruptible life; for, although godliness has the promise of the present life as well as “of that which is to come,” (1 Timothy 4:8,) yet first of all it aims at heaven. (Matthew 6:33.)

Hence also let us learn that it is in vain for men to toil in cultivating their fields, if the Lord do not send rain from heaven. Our labors must be watered by him, and he must “give the increase;” otherwise they will be of no service. Yet we must not expect rain but from the blessing of God; and if we receive abundant produce, we ought to give to him the glory. Hence learn also that we shall be in want of nothing, and shall obtain very abundant fruits of our labors, if we are converted to God, and that it is our own fault that we often suffer poverty and want, because by our wickedness we drive away from us the blessing of God. Let us not therefore ascribe barrenness and famine to any other causes than to our own fault; for it is impossible that there should be so great a multitude of men as to be incapable of deriving support and nourishment from the earth; but by our iniquities and transgressions we shut the bosom of the earth, which would otherwise be laid open to us, and would abundantly yield fruits of every description, that we might lead a prosperous and happy life.

And thy cattle shall feed. What he now adds about the “cattle” tends greatly to magnify the grace of God; for if his kindness overflows even on the dumb cattle, (Psalm 36:6,) how much more on men whom “he created after his image.” (Genesis 1:27.) But we need not wonder if brute beasts, which were created for the use of men, suffer hunger along with their masters, and that they have a share in the bestowal of favor when God is reconciled to men.

24. Thine oxen also. When he promises that the oxen and the asses shall eat abundant and clean provender, this is a repetition and confirmation of what was stated in the preceding verse. This passage is taken from the Law, (Deuteronomy 28:11,) and is gladly and frequently quoted by the prophets, in order that we may learn to discern in the sickness and death of cattle the indignation of God, and to desire more earnestly to be reconciled to him, that our houses may be filled with his goodness.

25. And it shall come to pass. When the prophets describe the kingdom of Christ, they commonly draw metaphors from the ordinary life of men; for the true happiness of the children of God cannot be described in any other way than by holding out an image of those things which fall under our bodily senses, and from which men form their ideas of a happy and prosperous condition. It amounts therefore to this, that they who obey God, and submit to Christ as their king, shall be blessed. Now, we must not judge of this happiness from abundance and plenty of outward blessings, of which believers often endure scarcity, and yet do not on that account cease to be blessed. But those expressions are allegorical, and are accommodated by the Prophet to our ignorance, that we may know, by means of those things which are perceived by our senses, those blessings which have so great and surpassing excellence that our minds cannot comprehend them.

And on every high hill there shall be streams. When he says that “on the mountains” there shall be “streams and rivulets,” he gives a still more striking view of that plenty and abundance with which the Lord will enrich his people. Water is not plentiful on the peaks of the mountains, which are exceedingly dry; the valleys are indeed well moistened, and abound in water; but it is very uncommon for water to flow abundantly on the tops of the mountains. Yet the Lord promises that it shall be so, though it appear to be impossible; but by this mode of expression he foretells that, under the reign of Christ, we shall be happy in every respect, and that there will be no place in which there shall not be an abundant supply of blessings of every description; that nothing will be so barren as not to be rendered fruitful by his kindness, so that everywhere we may be happy. This is what we should actually experience, if we were fully under the authority of Christ. We should plainly see his blessing on all sides, if we sincerely and honestly obeyed him; everything would go on to our wish; and the whole world and everything in it would contribute to our comfort; but, because we are very far from yielding that obedience, we have only a slight taste of those blessings, and enjoy them so far as we have advanced in newness of life.

By the day of slaughter, is denoted another mark of the divine favor, that God will keep his people safe and sound against the violence of enemies; and in this way the Prophet gives credibility to the former prediction; for otherwise it would have been difficult to believe that captives and exiles would enjoy such prosperity. Here he speaks therefore of the slaughter of the wicked; as if he had said, “The Lord will not only do you good, but will also drive out your enemies.” It is generally thought that the Prophet now speaks of the defeat which befell the wicked king Sennacherib when he besieged Jerusalem. (2 Kings 19:35; Isaiah 37:36.) But when I examine it more closely, I am more disposed to view this passage as referring to the destruction of Babylon; for although a vast multitude of persons was slain, when Sennacherib was shamefully put to flight, yet still the people were not delivered. This reminds us that we ought not to despair, even though our enemies be very numerous, and have abundance of garrisons, troops, and fortifications; for the Lord can easily put them to flight and defend his Church. Let us not be terrified at their power or rage, or be discouraged because we are few in number; for neither their troops, nor their bulwarks, nor their rage and insolence, will hinder them from falling into the hands of God.

26. And the light of the moon shall be. The Prophet was not satisfied with describing an ordinary state of prosperity, without adding something extraordinary; for he says that the Lord will go beyond the course of nature in this kindness and liberality. It never happened that the brightness of “the sun” was increased, unless when “the sun” stood still in the days of Joshua, in order to give time for pursuing the enemies, (Joshua 10:12,13,) and when, for the sake of Hezekiah, the dial went backward. (2 Kings 20:11; Isaiah 38:8.) But on this occasion nothing is said about those miracles. {Bogus footnote} Besides, the Prophet does not speak about prolonging the course of “the sun” above our horizon, but about increasing its brightness sevenfold. He shews what will be the condition of the godly under the reign of Christ; for in other respects the Lord

“maketh his sun to shine on the bad as well as on the good.” (Matthew 5:45.)

But here he speaks of happiness in which ungodly men can have no share. There is one kind of liberality which is bestowed indiscriminately on all, and another kind which is peculiar to believers alone; as it is said, “Great is the abundance of thy goodness which thou hast laid up for them that fear thee.” (Psalm 31:19.) Isaiah speaks of this special favor, {Bogus footnote} and, in order to describe it, borrows metaphors from well-known objects. Accordingly, he declares that God will enlighten believers with so great brightness that, if “seven” suns were brought together, their brightness would be far inferior to this.

When the Lord shall have bound up the breach of his people. That the weight of afflictions, by which the people were soon afterwards overwhelmed, might not hinder them from believing this statement, he likewise adds another promise, that the Lord will be like a physician to heal their wounds. Hence it follows, that the people must be chastened, and, in some measure, prepared for repentance by wounds, and must even be crushed and bruised in such a manner as to be reduced almost to nothing.

And healed the stroke of their wound. What he now adds about a “stroke,” is intended to shew that this bruising will not be slight; for it resembles a body beaten and wounded by many strokes. If therefore we shall be ready at any time to think that the Lord deals harshly with us, let us call to remembrance those predictions, that the Lord will “bind up our wounds,” which otherwise might appear to be mortal. And if any one ask why the Lord chastises his people so severely, I reply, that it produces no good effect on us when he treats us mildly; our vices are deeply rooted, and adhere to our very marrow, and cannot be separated but by a razor which has a sharp and keen edge.

27. Behold the name of the Lord cometh. He threatens the destruction of the Assyrians, who were at that time the chief enemies of the Church. From almost all their neighbors, indeed, the Jews received annoyance; but as the Assyrians were greatly superior to others in wealth and power, so the prophets, when they speak of enemies, mention them almost exclusively, and afterwards the Babylonians, who obtained the monarchy; though, as we have already seen, they frequently, by a figure of speech in which a part is taken for the whole, include the Chaldeans under the name of Assyrians. By “the name of God” he unquestionably means God himself; but he makes use of this circumlocution, because the Assyrians and other nations worshipped gods made of gold and silver, and held up the Jews to ridicule, because they did not worship him under any image, or statue, or resemblance; as one who wrote against them says that “they worship the bright clouds and the deity of the sky.” {Bogus footnote} Thus wicked and ungodly men always judge of God according to outward appearances; while the prophets, on the other hand, remind believers of “the name of God.” “That God who revealed himself to you by his name, whom you do not feel, whom you do not see, will take vengeance on your insults.”

From afar. He adds this as if he granted what was said by them; for ungodly men, when they do not perceive the hand of God, think that he is at a great distance, and mock at the confidence of believers as groundless. Accordingly, the Prophet, adapting his language to the views of unbelievers, shews that God, whom they thought to be at a great distance, will come, or rather, has already come, and is at hand. This is what he means by the particle הנה, (hĭnnĕh,) behold, which he contrasts with the word ממרהק, (mĭmmĕrhŏk,) “from afar,” directing believers, in this manner, to rise above all obstructions, that by their hope they may arrive at that assistance which he promised.

His face burneth. In order to shew that the celebration of the name of God in Judea is not vain or groundless, the Prophet describes the power of God, that is, the power which he will employ in driving out the enemies of the Church, as dreadful. When he addresses those who believe in him, in order to encourage them to the exercise of faith, he shews himself to be kind, gentle, patient, slow to anger, and merciful; but to the ungodly he holds out nothing but fear and terror. (Exodus 34:6.) And as the ungodly are terrified when God is mentioned, so believers, drawn by a conviction of his goodness, rely on him, and are not distressed by such fears. This shews us that we ought continually to persevere in the fear of God, that we may not find God to be what he is here described by the Prophet.

His burden is heavy. {Bogus footnote} That is, the Lord will bring with him dreadful calamities, which the ungodly will not be able to endure; for by “burdens” he means the punishments which are inflicted on the ungodly. He expresses the same thing by the words lips and tongue. But why did he speak of them rather than of the hands? It is, because ungodly men mock at all the threatenings which are uttered by the word of God, and treat as fabulous all that is declared by the prophets. To their own cost, therefore, they shall learn that the sound which proceedeth from the sacred name of God is not without meaning, and is not idle thunder intended merely to strike the ears, but shall at length know by experience what is the power of that word which they despised.

28. And his Spirit. “And his breath.” — Eng. Ver.

FT565 “Grotius renders רוח (rūăch) anger, Luther and the English version breath; but there is no sufficient reason for excluding an allusion to the Holy Spirit as a personal agent.” — Alexander

FT566 “The sieve of emptiness. A sieve full of holes, that suffers both corn and chaff to pass together to the ground. So shall Jehovah make no distinction among the enemies of Israel.” — Stock

FT567 “And a misleading bridle.” — Alexander

FT568 “His glorious voice. (Heb. The glory of his voice.)” — Eng. Ver. “The majesty of his voice.” — Stock

FT569 Calvin’s phrase, baculus fundatas, is followed by almost all the Latin interpreters, including Vitringa, and appears to have suggested the rendering, grounded staff, which is given in our common version, and has been followed by other translators. Almost all the commentators treat מוסדה (mūsādāh) as the particple Hophal of יסד (yāsăd); but there are strong reasons for viewing it as an abstract noun, for Rosenmüller has justly remarked that מטה (măttēh,) with Tzere instead of Segol, is in the construct state. Availing himself, as it would seem, of this suggestion, Professor Alexander very felicitously renders it “the rod of doom.” “The common version, grounded staff,” says he, “is almost unintelligible. It is now very generally agreed that מוסדה (mūsādāh) denotes the divine determination or decree, and that the whole phrase means the rod appointed by him, or, to put it in a form at once exact and poetical, the rod of destiny or doom.” Diodati’s Italian version gives “Ed ogni passagio della verga ferma,” “and every passage of the firm staff.” — Ed

FT570 “Que la playe a esté attachee au dos de l’Assyrien;” — “That the wound has been fastened to the back of the Assyrian.”

FT571 גיא הנום, (gēhĭnnōm,) “the Valley of Hinnom.”

FT572 “Of old.” — Eng. Ver. He proceeds with that threatening which he had begun to utter, namely, that the Church will indeed be chastised, but yet that the Assyrians shall utterly perish; for he says that they will be plunged into the deep by the “Spirit” of God, or rather, that the “Spirit” himself is like a deep torrent which shall swallow them up. Others translate רוה, {Bogus footnote} (rūăch,) by “blowing,” and think that the allusion is to a storm or violent wind.

And with a useless sieve. The next metaphor employed is that of a “sieve,” which is very frequent in Scripture (Matthew 3:12.) He says that he will shake the Assyrians with a sieve, in order to thrash and scatter them; and therefore he calls it “the sieve of vanity,” that is, a useless sieve, {Bogus footnote} intended not to preserve, but to destroy; for, in another sense, the Lord is wont to “sift” his own people also, so as to gather them like good grain into the barn.

And a bridle causing to err. {Bogus footnote} The third metaphor is that of a “bridle,” by which the Lord continually restrains the pride and rebelliousness of wicked men, and, in a word, shews that he is their Judge. True, indeed, the Lord commonly restrains and subdues his own people by a “bridle,” but it is in order to bring them to obedience; while, on the other hand, he restrains wicked men in such a manner as to cast them down headlong to destruction. This is what he means by the phrase “causing to err.” As furious horses are driven about in all directions by their riders, and, the more they kick are more violently struck and beaten; so the ungodly, when they are kept back, rush eagerly in the opposite direction, as it is beautifully described by David. (Psalm 32:9.)

The object of these metaphors is to shew that we must not sport with the Lord; for, although he appear for a time to act differently, we shall at length know by experience the truth of what the Prophet says, that his “breath” alone will be like a torrent to cast down the wicked, that they may be suddenly overwhelmed. Next, when he gives warning that the nations shall be winnowed with “a useless sieve,” we ought to fear lest the Lord, if he find in us nothing but chaff, throw us on the dunghill. Lastly, we must observe the difference that exists between the children of God and the reprobate; for the Lord chastises both, but in different ways — the children of God, that they may be purified and preserved — and the reprobate, that they may be cast down headlong and destroyed.

29. And you shall have a song as in the night. Here he declares that all the punishments which he threatened against the Assyrians shall tend to the advantage of the Church, because the Lord punishes the outrages committed against his people not less severely than if they had been committed against himself. In this way he testifies his infinite love and kindness towards his own people, when he deigns to take up arms on their behalf. Hence we ought to conclude, that all the threatenings which are found in any part of Scripture tend to the consolation of believers.

When a festival is kept. He says that this “song” will be sacred, and compares it to a “holy solemnity,” in order to excite believers to thankfulness, and to shew that their joy should be directed to God; for it is not enough to rejoice, unless our joy look straight towards God, and unless we keep him alone always in our view; otherwise our joy will be fruitless and irreligious, and will not promote our salvation, or be acceptable to God. He calls it “a song of the night,” because the Jews began the day at sunset, and, as soon as the evening came, celebrated the festival.

To the mountain. He explains more fully of what nature this joy shall be. They shall not dance, as irreligious men do, but shall raise and fix their eyes on God, whom they acknowledge to be the author of every blessing. By “the mountain” he means the temple which was built “on the mountain.” He calls God The Mighty One of Israel, because it was by his assistance that they had been redeemed and preserved; and hence he reminds them that in future they will not be safe in any other way than by placing their hope in God alone. And indeed, when we cherish any conviction of our own strength, we rob God of this title, which is truly and sincerely bestowed on him by none but the lowly and humble, who have laid aside all confidence in their own strength.

30. And Jehovah shall cause to be heard. He confirms what he formerly said about the judgment of God on the Assyrians, and he describes it figuratively, as is very customary both with himself and with the other prophets. When God delays, and does not immediately punish the wicked, we think that he is either asleep or not powerful, and are distracted by doubt and uncertainty. And if we behold some of his judgments, yet such is our natural stupidity, or rather our ingratitude, that we keep before us those masks which hinder us from perceiving the glory of God; for we ascribe it to fortune, or to the plans and contrivances and strength of men, and never, unless when we are compelled, acknowledge that we owe anything to God.

The power of his voice. {Bogus footnote} For the reasons now stated, the Prophet was not satisfied with having once foretold the vengeance of God against the Assyrians; but he likewise describes it in a lively manner, and repeats it with great earnestness. He declares that the destruction shall be such that men will be constrained to hear “the voice of God;” that is, to acknowledge his judgment, and to confess that this calamity hath proceeded from him, as if he had spoken openly. The matter, therefore, may be thus summed up. The event will be so manifest, that there shall be no one who does not understand that this calamity proceeded from “the mouth,” that is, from the decree of God.

And the descent of his arm shall he cause to be seen. He begins with “the voice of God,” that we may know that he directs by his authority everything that is done on the earth. Yet at the same time he applauds the power of his doctrine, on which it was necessary that his people should rely, in order that the effect might be openly displayed at the proper time. But as the work quickly follows the decree and “voice of God,” he adds “the descent of his arm.” These two things ought always to be joined together; for we ought not to imagine that God is like men, or that he suddenly undertakes anything, and then leaves it defective or incomplete. Whatever he has decreed he likewise executes, and his hand can never be separated from his mouth. On the other hand, he executes nothing at random, but all must have been previously decreed, so that all the punishments which he inflicts are so many displays of righteous judgment.

With deluge and hailstone. That vengeance is illustrated, in the conclusion of the verse, by figures, in order that its terrific character may lead the Jews more cheerfully to raise their faith on high; for it was highly consolatory to them to know that, though they were heavily afflicted, a far more dreadful judgment would soon fall on their enemies. And yet we must not dream, as the Rabbins do, that the Assyrians were struck by a thunderbolt, for their conjecture is excessively frivolous. On the contrary, the Prophet follows the ordinary custom, and, by means of these comparisons, describes the judgment of God, which our prodigious dulness makes us excessively slow to comprehend. Conflagrations, thunderbolts, inundations, and deluges, are somewhat unusual and monstrous events, and thus produce a stronger impression on our own minds. For this reason, the prophets draw a comparison from them, that men may perceive the dreadful and avenging hand of God against the wicked.

31. Surely by the voice of Jehovah. He added this for two reasons; first, to shew why the Assyrian must be bruised; for, since he was cruel and savage to others, it is proper that

“the same measure which he meted should be measured to him again.” (Matthew 7:2.)

This is the ordinary judgment of God against tyrants, as the Prophet says in a subsequent passage of this book,

“Woe to thee that spoilest, for thou shalt be spoiled.” (Isaiah 33:1.)

The second reason is, because the power of the Assyrian king appeared to be so great that he could not fall. Although, therefore, he was fortified on every hand, not only to defend himself, but also to attack others, yet the Prophet says, that “by the voice of God” alone he shall be bruised. Hence we learn how groundless is the confidence of wicked men, who rely on their garrisons and arms, and presumptuously despise God, as if they had not been liable to his judgment. But in order to destroy them, the Lord will have no need of any other arms than his own “voice;” for by the slightest expression of his will he will lay them low. Nor can it be doubted that the Prophet intends to withdraw the minds of believers from earthly means, that they may not inquire how it shall be done, but may be satisfied with the bare promise of God, who is fully able to execute his word as soon as it has gone forth from him.

32. And there shall be in every passage. He means that the Assyrians will in vain try every method of escaping from the hand of God; for wherever they go, whether they attempt to go forward or to turn back, the hand of God shall pursue them. As to the phrase, fastened staff, {Bogus footnote} I readily adopt the opinion of those who think that the metaphor is taken from those on whom have been inflicted strokes so heavy, that the marks of the instrument of punishment remain, as if a rod or staff were “fastened” in the wound. It will perhaps be thought preferable to interpret it to mean, that the wound is “fastened” {Bogus footnote} on the Assyrian, as a foundation is fixed in the earth; for what is not “fastened” may be moved out of its place and carried away. But he shews that that wound is so deeply fixed that it cannot be shaken off or removed. In like manner, the weight of God’s wrath lies on the reprobate, and holds them weighed down to the end. To shew that there is no hope of being able to derive advantage from a change of place, he says everywhere, thus declaring that there shall be no retreat. The clause ought to be thus arranged, “wherever the staff shall pass, there it will stick firmly.”

With tabrets and harps. He means that the issue of the battle will not be doubtful, as when the combatants meet on equal terms; for he says that the victory will be certain; because, as soon as God determines to go forth to fight, he already holds the victory in his hand. “Tabrets and harps,” hands spread out and lifted up, are expressive of the joy of conquerors, when they shout aloud and chant the song of victory.

Shall fight against her. The feminine pronoun בה (bāhh) is viewed by some commentators as referring to the army; but the Prophet undoubtedly intended to express something higher, namely, the head of the army, that is, Babylon, as contrasted with Jerusalem, which also he formerly denoted by a similar pronoun.

From these statements we ought to infer, that the wicked shall at length be destroyed, though they appear to have many means of escape; for wherever they turn, whatever road they take, the “staff” of the Lord shall pursue them, and shall ever remain “fastened” to their back; they shall never escape his hand or get quit of their wounds. We, too, are chastened by the hand of God, but the wounds do not always last; our pains are soothed and abated, and “our grief is turned into joy.” (John 16:20.) Besides, God carries on war against the reprobate in such a manner that they cannot resist him, or gain anything by their attempts. He joins battle with them, indeed, but it is as a conqueror; he even allows them to obtain some advantages, but represses their insolence whenever he thinks proper. If, therefore, we fight under his banner, let us entertain no doubt of obtaining the victory; for, when we have him as our leader, we shall be safe from all danger, and shall undoubtedly come off conquerors.

33. For Tophet is ordained. The Prophet goes on to threaten the vengeance of God, and says that not only a temporary calamity, but also everlasting destruction awaits the wicked; for hell is prepared for them, and not merely for persons of ordinary rank, but likewise for the king himself and the nobles. By “Tophet” he unquestionably means Hell; not that we must fancy to ourselves some place in which the wicked are shut up, as in a prison, after their death, in order to endure the torments which they deserve; but it denotes their miserable condition and excruciating torments. In the book of Kings, it denotes that place where the Jews sacrificed their children to the idol Moloch. (2 Kings 23:10.) It is also mentioned by Jeremiah, (Jeremiah 19:6;) and that place was destroyed and profaned by Josiah on account of the detestable superstition committed in it. (2 Kings 23:10.) The prophets, I have no doubt, intended to give the name of this place to the punishments and torments of the wicked, in order that the bare mention of it might excite horror in godly persons, and that idolatry might be universally regarded with greater abhorrence. The word “Gehenna” {Bogus footnote} has the same etymology; for “the Valley of Hinnom” was a name given to Hell (Gehenna) on account of the abominable sacrilege practiced in it.

Since yesterday. {Bogus footnote} When we see that all goes well with the wicked, and that they have everything to their wish, we think that they will pass unpunished. For this reason the Prophet, on the contrary, exclaims: “Since yesterday, that is, of old since the beginning of the world, the Lord hath determined what punishments he shall inflict on them.” Though this decree is still hidden from us, yet it must be certain, and cannot fail. Let us not, therefore, judge of the lot of the wicked according to outward appearances; let us wait for the Lord, who in due time will execute his righteous judgment. Yet let us not be rash, or think that God hath forgotten to take vengeance; for he had determined what he should do before it could enter into our mind; nor can we so speedily desire the destruction of the wicked as not to have our thoughts and desires anticipated long before by the Lord, for from the beginning he determined to inflict on them punishments and torments. Some think that it is a parallel passage to that of the Apostle, “Christ yesterday, to-day, and for ever.” (Hebrews 13:8.) But I consider “yesterday” to be here used simply as contrasted with our thoughts, that we may not think that we possess so much wisdom as to be capable of anticipating God: for there is nothing sudden in his purposes, but all were long ago settled and determined by him. He speaks of the punishments of the life to come, as I have already said, that is, of the punishments which the wicked shall endure, in addition to the distresses which they suffer in this life. On this subject it is strange that the Sadducees (Matthew 22:23; Acts 23:8) were so dull and stupid as to confine rewards and punishments within the limits of this life, as if the judgment of God did not extend beyond this world; for the modes of expression which immediately follow would not apply to temporal punishments, and the very name “Tophet,” taken metaphorically, could denote nothing else than God’s highest curse.

Yea, for the king it is prepared. He shews that not even “kings,” who are supposed to be entitled, on account of their majesty and power, to enjoy some peculiar privilege, are exempted from this punishment. Their greatness dazzles the eyes of men, but will yield them no defense, so as to prevent the Lord from punishing them as they deserve.

He says that the slaughter of them will be in a deep place, that we may know that they cannot escape or be rescued from it; and he calls hell broad, that we may know that however numerous they may be, though they all conspire together, they shall likewise perish; for the Lord will not be exhausted by punishing, and he will have a place so large as to contain all his enemies.

The pile of it is fire. He speaks metaphorically concerning the destruction of the reprobate, which otherwise we cannot sufficiently comprehend, in the same manner as we do not understand the blessed and immortal life, unless it be shadowed out by some figures adapted to our capacity. Hence it is evident how foolish and absurd the sophists are, who enter into subtle arguments about the nature and quality of that fire, and torture themselves by giving various explanations of it. Such gross imaginations must be banished, since we know that the Prophet speaks figuratively; and in another passage (Isaiah 66:24) we shall see that “fire” and the “worm” are joined together.

CHAPTER 31

Isaiah 31:1-9

1. Woe to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong: but they look not to the Holy One of Israel, neither seek the Lord!

1. Væ descendentibus in Ægyptum ad auxilium, et qui equis innituntur; et qui curribus confidunt, quia multi sunt; et equitibus, quia prævalidi; et non respexerunt ad Sanctum Israel, nec Iehovam inquisierunt.

2. Yet he is also is wise, and will bring evil, and will not call back his words: but will arise against the house of evil-doers, and against the help of them that work iniquity.

2. Atqui ipse quoque sapiens est. Itaque adducet malum, nec verba sua faciet irrita; insurgent, inquam, contra domum malignorum, et contra auxilium opificum vanitatis.

3. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they shall fail together.

3. Et certe Ægyptius homo est, non Deus; et equi eorum caro, et non spiritus. Itaque simulac extenderit Iehova manum suam, ruet auxiliator, et cadet adjutus, omnesque simul deficient.

4. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof.

4. Quoniam sic dixit Iehova ad me: Ut leo rugit et catulus leonis ad prædam suam, contra quem si convocetur cœtus pastorum, a clamore eorum non commovebitur, neque ob eorum tumultum humiliabitur; sic descendet Iehova exercituum ad præliandum pro monte Sion, et pro colle ejus.

5. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it

5. Sicut aves quæ volant, ita proteget Iehova exercituum Ierusalem; protegens liberabit, transiliens servabit.

6. Turn ye unto him from whom the children of Israel have deeply revolted.

6. Revertimini ut profundam fecistis defectionem, filii Israel.

7. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.

7. Quoniam in die illa abjicit homo idola argenti sui, et idola auri sui, quæ fecerunt vobis manus vestræ peccatum.

8. Then shall the Assyrians fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.

8. Tum cadet Assur per gladium, non viri; et gladius non hominis devorabit eum; et fuga sibi consulet a facie gladii, et juvens ejus in liquefactionem erunt.

9. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem.

9. In arcem suam præ formidine transibit, et pavebunt Principes ejus a vexillo, dicit Iehova, cui ignis est (vel, qui ignis illi est) in Sion, et cui fornax in Ierusalem.

CHAPTER 30

Is 30:1-32. The Thirtieth Through Thirty-second Chapters Refer Probably to the Summer of 714 B.C., AS THE Twenty-ninth Chapter to the Passover of That Year.

Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Is 30:2-6, 15; 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Ex 23:32; De 7:2).

1. take counsel--rather, as Is 30:4, 6 imply, "execute counsels."

cover ... covering--that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Is 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Ex 24:8; Zec 9:11), translate, "who make a league."

not of--not suggested by My Spirit" (Nu 27:21; Jos 9:14).

that they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (De 29:19).

2. walk--are now setting out, namely, their ambassadors (Is 30:4).

Egypt--See on Is 19:1; Is 20:1.

Pharaoh--the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [Josephus, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king.

shadow--image from shelter against heat: protection (Psa 121:5, 6).

3. shame--disappointment. Egypt, weakened by its internal dissensions, can give no solid help.

4. his--Judah's (compare Is 9:21).

at Zoan--are already arrived there on their errand to Pharaoh (see Is 19:11).

came to Hanes--are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of Herodotus (2.137); according to Grotius, Tahpanhes contracted (Jr 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.

5. (Jr 2:36.)

6. burden--the prophecy as to, &c. [Maurer]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Da 11:5, 6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Ho 8:9; 12:1).

land of trouble--the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (De 8:15; Jr 2:6).

flying serpent--(Is 14:29), a species which springs like a dart from trees, on its prey.

will carry--rather, present, "carry," namely, as presents to Egypt (1Ki 15:19).

young asses--rather, "full-grown asses" [Maurer].

7. "Egypt is vanity, and to no purpose will they help" [G. V. Smith].

strength--Hebrew, Rabah, a designation for Egypt (Is 51:9; Psa 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Is 36:6). English Version agrees with Is 30:15; Is 7:4.

8. table--a tablet (Ha 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all.

a book--namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Is 8:1; Is 8:16.

for ever and ever--rather read, "For a testimony for ever" [Chaldee, Jerome, Lowth]: "testimony is often joined to the notion of perpetuity (De 31:19, 21, 26).

9. lying--unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Is 59:13; Pr 30:9).

10. (Mi 2:6, 11; 3:5).

See not--as you now do, foretelling misfortune.

Prophesy not ... right things--Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (1Ki 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."

11. Depart from the true "way" (so in Ac 19:9, 23) of religion.

cause ... to cease--Let us hear no more of His name. God's holiness is what troubles sinners most.

12. Holy One--Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.

this word--Isaiah's exhortation to reliance on Jehovah.

oppression--whereby they levied the treasures to be sent to conciliate Egypt (Is 30:6).

perverseness--in relying on Egypt, rather than on Jehovah.

13. Image from a curve swelling out in a wall (Psa 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.

14. he--the enemy; or rather, God (Psa 2:9; Jr 19:11).

It--the Jewish state.

potter's vessel--earthen and fragile.

sherd--a fragment of the vessel large enough to take up a live coal, &c.

pit--cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.

15. returning and rest--turning back from your embassy to Egypt, and ceasing from warlike preparations.

quietness--answering to "wait for Him (God)" (Is 30:18).

16. flee--not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Is 31:1). This was expressly against the Mosaic law (De 17:16; see on Is 2:7; Ho 14:3).

shall ... flee--literally, "before your enemies"; their sin and its punishment correspond.

17. One thousand--A thousand at once, or, "As one man" [Maurer].

rebuke--the battle cry.

shall ye--at the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. Smith], or "a banner on a hill" (Is 5:26; 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. Gesenius (from Le 26:8; De 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."

18. therefore--on account of your wicked perverseness (Is 30:1, 2, 9, 15, 16), Jehovah will delay to be gracious [Horsley]. Rather, wait or delay in punishing, to give you time for repentance (Is 30:13, 14, 17) [Maurer]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [Gesenius].

be exalted--Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. Smith]. Or (taking the previous clause as Maurer, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Psa 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c.

judgment--justice; faithfulness to His covenant.

wait--compare Is 30:15, wait, namely, for His times of having mercy.

19. (Is 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Is 30:18-33).

weep no more--(Is 25:8).

thy cry--(Is 26:8, 9; Jr 29:12-14).

20. Rather, "The Lord will give"; the "though" is not in the original.

bread of adversity--He will not deny you food enough to save you in your adversity (1Ki 22:27; Psa 127:2).

be removed--rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [Maurer]. Contrast with this Psa 74:9; Am 8:11.

21. word--conscience, guided by the Holy Spirit (Joh 16:13).

22. covering of ... images--rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (2Ki 23:8, 10, 14, 16; 2Ch 31:1; compare Is 2:20; De 7:25).

23. rain of--rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.

increase--the produce.

fat--bread made of the best wheat flour (compare Ge 49:20; De 32:14).

24. ear--that is, till. Asses were employed in tillage, as well as oxen (De 22:10).

clean--rather, salted provender [Gesenius]. The Arab proverb is, "Sweet provender is as bread to camels--salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt.

winnowed--not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed.

shovel--by which the grain was thrown up in the wind to separate it from the chaff.

fan--an instrument for winnowing.

25. Even the otherwise barren hills shall then be well-watered (Is 44:3).

the day, &c.--when the disobedient among the Jews shall have been slain, as foretold in Is 30:16: "towers," that is, mighty men (Is 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.

26. Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Is 60:19, 20; Re 21:23, 24; 22:5).

breach--the wound, or calamity, sent by God on account of their sins (Is 1:5).

27. name of ... Lord--that is, Jehovah Himself (Psa 44:5; 54:1); represented as a storm approaching and ready to burst over the Assyrians (Is 30:30, 31).

burden ... is heavy--literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually rising till it bursts.

28. (Is 11:4; 2Th 2:8).

reach ... neck--the most extreme danger; yet as the head, or capital of Judah, was to be spared (Is 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape.

sieve of vanity--Rather, "the winnowing fan of destruction" [Lowth] (Is 41:16).

bridle in ... jaws--as prisoners are represented in the Assyrian inscriptions (Is 37:29).

causing ... to err--(Is 63:17). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (Is 5:26).

29. the night ... solemnity--As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Ex 12:42).

goeth with a pipe--or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (De 16:16; Ezr 2:65; Psa 122:1-4).

30. Jehovah's "glorious voice," raised against the enemy (Is 30:27), is again mentioned here, in contrast to the music (Is 30:29) with which His people shall come to worship Him.

lighting down of ... arm--(Is 30:32; Psa 38:2). The descent of His arm in striking.

scattering--namely, a blast that scatters, or an "inundation" [Maurer].

31. The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Is 10:5, 24).

32. grounded--rather, "decreed," "appointed" [Maurer].

staff--the avenging rod.

him--the Assyrian; type of all God's enemies in every age. Margin and Maurer construe, "Every passing through (infliction, Is 28:15) of the appointed rod, which, &c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples.

battles of shaking--that is, shock of battles (Is 19:16; compare "sift ... sieve," Is 30:28).

with it--namely, Assyria.

33. Tophet--literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2Ki 23:10; Jr 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Is 14:12-15) and his angels," and unbelieving men (Mt 5:22; 25:41; Mr 9:43, 44).

And that cover with a covering "Who ratify covenants" - Hebrews "Who pour out a libation." Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word σπονδη, for the same reason, stands for both. This seems to be the most easy explication of the Hebrew phrase, and it has the authority of the Septuagint, εποιησατε συνθηκας.

Hanes - Six MSS. of Kennicott's, and perhaps six others, with four of De Rossi's, read חנם chinnam, in vain, for הנס Hanes; and so also the Septuagint, who read likewise יגעו yageu, labored, for יגיעו yaggiu, arrived at.

Were - ashamed - Eight MSS. (one ancient) of Kennicott's, and ten of De Rossi's, read הביש hobish, without א aleph. So the Chaldee and Vulgate.

But a shame "But proved even a shame" - Four MSS. (three ancient) after כי ki, add אם im, unless, which seems wanted to complete the phrase in its usual form.

The burden - משא massa seems here to be taken in its proper sense; the load, not the oracle. The same subject is continued; and there seems to be no place here for a new title to a distinct prophecy.

Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea king of Israel to the South - to Egypt, which lay south of Judea, to engage the Egyptians to succor him against the king of Assyria?

Into the land of trouble and anguish "Through a land of distress and difficulty" - The same deserts are here spoken of which the Israelites passed through when they came out of Egypt, which Moses describes, Deu 8:15, as "that great and terrible wilderness wherein were fiery serpents, and scorpions, and drought; where there was no water. "And which was designed to be a kind of barrier between them and Egypt, of which the Lord had said, "Ye shall henceforth return no more that way," Deu 17:16.

Shall not profit them - A MS. adds in the margin the word למו lamo, them, which seems to have been lost out of the text: it is authorized by the Septuagint and Vulgate.

Their strength is to sit still "Rahab the Inactive" - The two last words, הם שבת hem shabeth, joined into one, make the participle pihel המשבת hammeshabbeth. I find the learned Professor Doederlein, in his version of Isaiah, and note on this place, has given the same conjecture; which he speaks of as having been formerly published by him. A concurrence of different persons in the same conjecture adds to it a greater degree of probability.

For ever and ever "For a testimony for ever" - לעד leed. So the Syriac, Chaldee, Vulgate, and Septuagint, in MSS. Pachom. and 1. D. 2: εις μαρτυριον, which two words have been lost out of the other copies of the Septuagint.

In oppression "In obliquity" - בעקש beakesh, transposing the two last letters of בעשק beoshek, in oppression, which seems not to belong to this place: a very probable conjecture of Houbigant.

Swelling out to a high wall "A swelling in a high wall" - It has been observed before, that the buildings of Asia generally consist of little better than what we call mud walls. "All the houses at Ispahan, "says Thevenot, Vol. II., p. 159, "are built of bricks made of clay and straw, and dried in the sun; and covered with a plaster made of a fine white stone. In other places in Persia the houses are built with nothing else but such bricks, made with tempered clay and chopped straw, well mingled together, and dried in the sun, and then used: but the least rain dissolves them. "Sir John Chardin's MS. remark on this place of Isaiah is very apposite: Murs en Asie etant faits de terre se fendent ainsi par milieu et de haut en bas. "The walls in Asia being made of earth often cleave from top to bottom." This shouts clearly how obvious and expressive the image is. The psalmist has in the same manner made use of it, to express sudden and utter destruction: - "Ye shall be slain all of you;

Ye shall be like an inclining wall, like a shattered fence." Psa 62:4.

He shall not spare "And spareth it not" - Five MSS. add the conjunction ו vau to the negative; ולא velo.

At the rebuke of five shall ye flee "At the rebuke of five, ten thousand of you shall flee" - In the second line of this verse a word is manifestly omitted, which should answer to one thousand in the first: the Septuagint supply πολλοι, רבים rabbim. But the true word is רבבה rebabah, as I am persuaded any one will be convinced, who will compare the following passages with this place: - "How should one chase a thousand;

And two put ten thousand (רבבה) to flight?" Deu 32:30. "And five of you shall chase a hundred;

And a hundred of you shall chase (רבבה) ten thousand." Lev 26:8.

And therefore will he be exalted "Even for this shall he expect in silence" - For ירום yarum, he shall be exalted, which belongs not to this place, Houbigant reads ידום yadum, he shall be silent: and so it seems to be in a MS. Another MS. instead of it reads ישוב yashub, he shall return. The mistakes occasioned by the similitude of the letters ד daleth and ר resh are very frequent, as the reader may have already observed.

For the people shall dwell in Zion "When a holy people shall dwell in Sion" - Λαος ἁγιος, Septuagint; עם קדוש am kadosh. The word קדוש dro kadosh, lost out of the text, but happily supplied by the Septuagint, clears up the sense, otherwise extremely obscure. When the rest of the cities of the land were taken by the king of Assyria, Zion was preserved, and all that were in it.

Thou shalt weep no more "Thou shalt implore him with weeping" - The negative particle לא lo is not acknowledged by the Septuagint. It may perhaps have been written by mistake for לו lo, to him, of which there are many examples.

Though the Lord "Though Jehovah" - For אדני Adonai, sixteen MSS. and three editions have יהוה Yehovah, many of De Rossi's have the same reading; all my own have יהוה Yehovah.

When ye turn to the right hand, and when ye turn to the left "Turn not aside, to the right or to the left" - The Syriac Chaldee, and Vulgate, translate as if, instead of כי־וכי ki-vechi, they read לא־ולא lo-velo.

Ye shall defile "Ye shall treat as defiled" - The very prohibition of Moses, Deu 7:25, only thrown out of the prose into the poetical form: "The graven images of their gods ye shall burn with fire: thou shalt not desire the silver or the gold that is on them; nor take it unto thee, lest thou be snared therein; for it is an abomination to Jehovah thy God."

When the towers fall "When the mighty fall" - מגדלים migdalim, μεγαλους, Sym.; μεγαλυνομενους, Aquila; רברבין rabrebin, Chard.; all signifying mighty sizes.

Shall be sevenfold - The text adds כאור שבעת הימים keor shibath haiyamayim, "as the light of seven days, "a manifest gloss, taken in from the margin; it is not in most of the copies of the Septuagint. It interrupts the rhythmical construction, and obscures the sense by a false, or at least an unnecessary, interpretation.

By moon, sun, light, are to be understood the abundance of spiritual and temporal felicity with which God should bless them in the days of the Messiah, which should be sevenfold, i.e. vastly exceed all that they had ever before possessed.

And the burden thereof is heavy "And the flame raged violently" - משאה massaah; this word seems to be rightly rendered in our translation, the flame, Jdg 20:38, Jdg 20:40, etc.; a sign of fire, Jer 6:1; called properly משאת masseeth, an elevation, from its tending upwards.

To sift the nations with a sieve of vanity "To toss the nations with the van of perdition" - The word להנפה lahanaphah is in its form very irregular. Kimchi says it is for להניף lehaniph. Houbigant supposes it to be a mistake, and shows the cause of it; the joining it to the ה he, which should begin the following word. The true reading is להניף הגוים lehaniph haggoyim, "to sift the nations."

The Vulgate seems to be the only one of the ancient interpreters who has explained rightly the sense; but he has dropped the image: ad perdendas gentes in nihilum, "to reduce the nations to nothing. "Kimchi's explanation is to the following effect:" נפה naphah is a van with which they winnow corn; and its use is to cleanse the corn from the chaff and straw: but the van with which God will winnow the nations will be the van of emptiness or perdition; for nothing useful shall remain behind, but all shall come to nothing, and perish. In like manner, a bridle is designed to guide the horse in the right way; but the bridle which God will put in the jaws of the people shall not direct them aright, but shall make them err, and lead them into destruction." This latter image the prophet has applied to the same subject afterwards, Isa 37:29 : - "I will put my bridle in thy jaws, And turn thee back by the way in which thou camest."

And as for the former it is to be observed, that the van of the ancients was a large instrument, somewhat like a shovel, with a long handle, with which they tossed the corn mixed with the chaff and chopped straw into the air, that the wind might separate them. See Hammond on Mat 3:12.

There shall be a bridle in the jaws - A metaphor taken from a headstrong, unruly horse: the bridle checks, restrains, and directs him.

What the true God does in restraining sinners has been also attributed to the false gods of the heathen. Thus Aeschylus, prom. Vinct. 691: - αλλ' επηναγκαζε νιν Διος χαλινος προς βιαν πρασσειν ταδε. "But the bridle of Jupiter violently constrained him to do these things."

The Lord shall cause his glorious voice to be heard - Kimchi understands this of the great destruction of the Assyrian host by the angel of the Lord. Instead of בזעף אץ bezaaph ats, "with swift anger, "five of Dr. Kennicott's MSS. and one of my own, read בזעם אף bezaam aph, "with detestation indignant." For אץ ats, "swift, "which is the common reading, forty-two of Kennicott's, forty-three of De Rossi's, and two of my own, have אץ ats, "wrath or fury." The former reading, אץ ats, is not found in any Bible previously to that of Van der Hooght, in 1705; and there it seems to be a typographical mistake.

Which smote with a rod "He that was ready to smite with his staff" - "Post אשור ashshur, forte excidit אשר asher." - Secker. After אשור ashshur, probably אשר asher, "which, "has been omitted.

The grounded staff "The rod of his correction" - For מוסדה musadah, the grounded staff, of which no one yet has been able to make any tolerable sense, Le Clerc conjectured מוסרה musarah, of correction; (see Pro 22:15); and so it is in two MSS., (one of them ancient), and seems to be so in the Bodleian MS. The Syriac has דשוע בדה deshuebedah, Virgo domans, vet subjectionis, "the taming rod, or rod of subjection."

With tabrets and harps - With every demonstration of joy and thanksgiving for the destruction of the enemy in so wonderful a manner: with hymns of praise, accompanied with musical instruments. See Isa 30:29.

With it "Against them" - For בה bah. against her, fifty-two MSS. and five editions read בם bam, against them.

For Tophet is ordained - Tophet is a valley very near to Jerusalem, to the southeast, called also the valley of Hinnom or Gehenna; where the Canaanites, and afterwards the Israelites, sacrificed their children, by making them pass through the fire, that is, by burning them in the fire, to Molech, as some suppose. It is therefore used for a place of punishment by fire; and by our blessed Savior in the Gospel for hell-fire, as the Jews themselves had applied it. See Chald. on Isa 33:14, where מוקדי עלם mokedey olam is rendered "the Gehenna of everlasting fire." Here the place where the Assyrian army was destroyed is called Tophet by a metonymy; for the Assyrian army was destroyed probably at a greater distance from Jerusalem, and quite on the opposite side of it: for Nob is mentioned as the last station, from which the king of Assyria should threaten Jerusalem, Isa 10:32, where the prophet seems to have given a very exact chorographical description of his march in order to attack the city; which however he never reached. - L.

The rebellious - The Jews. Take counsel - That consult together. Cover - That seek protection. But not - Not such as by my spirit, speaking in my word, I have required them to do. That they may add - That unto all their sins, they may add distrust of my power and mercy, and put confidence in an arm of flesh.

Asked - Either by the priests or prophets.

His princes - The princes of Judah. Hanes - An eminent city of Egypt.

They - Both the messengers, and they who sent them.

The burden - The treasures, which were carried upon asses or camels, into Egypt, which lay southward from Judea. The land of trouble - Egypt, so called prophetically. From whence - This may be understood properly, but withal, seems to design the craft and cruelty of that people. They - The Jews. Their riches - To procure their assistance. Bunches - Upon the backs.

To her - To Jerusalem or Judah. Sit still - It is safer and better for them to sit quietly at home, seeking to me for help.

Write - This warning. Before - In their presence. Note it - So this was to be written twice over, once in a table, to be hanged up in some public place, that all present might read it; and again, in a book, that it might be kept for the use of posterity. The time to come - As a witness for me and against them.

Cause, &c. - Do not trouble us with harsh messages from God.

And trust - In the wealth which you have gotten by oppression, and in your perverse course of sending to Egypt for help.

This iniquity - Of trusting to Egypt, shall be like a wall which is high, but swelling forth in some parts, which, upon the least accident, falls down suddenly.

He - God.

In returning - To God. Quietness - In sitting still, and quieting your minds. Confidence - Placed upon me, and my promises.

'Till - 'Till you be destroyed, and but a few of you left.

Wait - Patiently expect your repentance. Exalted - He will work gloriously. Judgment - Or mercy. That wait - In his way, with faith and patience.

Shall dwell - After a set time, they shall return to Jerusalem, and have a fixed abode. This was in part accomplished upon their return from Babylon; but more fully in the times of the gospel, when many of them were, and the whole body of them shall be brought into Christ's church.

Shall hear - Thou shalt hear the voice of God's word and spirit. Behind thee - A metaphor borrowed from shepherds, who use to follow their sheep, and recall them when they go out of the way.

Defile - To shew your contempt of it. Covering - The leaves or plates wherewith their images were frequently covered. Ornament - It was a costly and glorious robe.

Bread - Which shall be the fruit of thy own land and labour: and excellent for quality, which is called, fat, Deut 32:14, and abundant for quantity.

Clean provender - There should be such plenty of corn, that the very beasts, instead of straw, should eat corn; and that not in the ear, or with the straw, but the pure grain.

Hill - Which is commonly dry and barren. In the day - When God shall destroy the enemies of his people. The towers - The mighty potentates, who fought against God's people.

Sevenfold - As if the light of seven days were combined together in one. Healeth - When God shall effectually cure the wounds of his people, making Israel and Judah to be one, and making Jew and Gentile to be one fold under one shepherd.

Behold - Here he gives them an earnest of those greater mercies in times to come, by assuring them of the approaching destruction of the Assyrian forces. The name - The Lord himself. From far - From a remote place: even from heaven. Heavy - He will inflict heavy judgments upon them. Indignation - He hath pronounced a severe sentence against them, and will give command for the execution of it.

His breath - God's anger. A stream - Coming from him as vehemently, as a mighty torrent of waters. To sift - To shake and scatter, as it were with a sieve. The nations - The Assyrian army, which was made up of several nations. With - Not with an ordinary sieve, which casteth away the chaff only, but with a sieve, which should shake them so long and so vehemently, as to cast away altogether. A bridle - God will over - rule them by his powerful providence. To err - Whereas other bridles guide into the right way, this shall turn them out of the way, by giving them up to their own foolish counsels, which shall bring them to certain ruin.

A song - You shall have songs of praise. The night - He seems to have a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing psalms before the Lord. As when - Like the joy of one that is going up to the solemn feasts with musick.

His voice - His thunder, metaphorically taken for some terrible judgment. The lightning - Upon the Assyrian. With - With great wrath; which is signified by heaping so many words of the same signification together.

The rod - Heb. the founded rod, the judgment of God, called a founded rod, because it was firmly established, by God's immutable purpose. Him - Upon the Assyrian. With harps - Their destruction shall be celebrated by God's people, with joy and musick, and songs of praise. Of shaking - Or, shaking of the hand, of which kind of shaking this Hebrew word is constantly used. God will fight against them, and destroy them by his own hand. With it - With the army of the Assyrians.

Tophet - This was a place near Jerusalem, in which the idolatrous Israelites used to offer up their children to Moloch. It may be put, for any place of torment; and particularly it is put for hell. For the king - For the king of Assyria. Fire - He alludes to the ancient custom, of burning sacrifices, and particularly of burning children to Moloch. The breath - The immediate hand of God, or his word of anger. Brimstone - He seems to allude to that shower of fire and brimstone, Gen 19:24.

1. WO to the rebellious children , saith the LORD, that take counsel , but not of me , and that cover with a covering , but not of my spirit , that they may add sin to sin :

The Iews, who call themselves God's Children, though they are rebellious Ones, as was said, Isa. 1. 2.

That Consult together, and resolve to do what follows, ver. 2.

Not following, nor asking My Advice, which they had command and encouragement from Me to do.

That seek protection.

Not such as by My Spirit, speaking in My Word, I have directed, and required them to do; but such as I have severely forbidden to them; for the contrary Affirmative is frequently implied in the Negative; of which I have formerly given many instances.

That unto those Sins, by which they have deserved and procured my Judgments upon them, they may add distrust of my Power and Mercy to Save them, and confidence in an Arm of Flesh, which also is Rebellion against My express Command to the contrary.

Marginal references: Chap. 29. 15.

2. That walk to go down into Egypt (and have not asked at my mouth ) to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt.

That send Ambassadors to Egypt for succour, as we read, ver. 4. which the Iews were forward to do upon all occasions, and did now upon the Invasion of the King of Assyria, as is evident, from Isa. 20. 5, 6. and did the like against the King of Babylon, Ier. 37. 7. Ezek. 17. 15.

Either by the Priests or Prophets, as they were to do in weighty cases; of which, see Numb. 27. 21. Ios. 9. 14. 1 Sam. 23. 9, 10. 1 Kings 22. 7. Ier. 21. 2. and 42. 2, 20. or by studying my Word; which plainly directs them to another course, and forbids them this practice.

In their power (as it is in the foregoing Clause) and protection, which is oft signified by the shadow, as Iudg. 9. 15. Psal. 17. 8. and 91. 1, 4.

Marginal references: Chap. 31. 1.

3. Therefore shall the strength of Pharaoh be your shame , and the trust in the shadow of Egypt your confusion.

As being not onely unprofitable, but mischievous to you.

4. For his princes were at Zoan, and his ambassadours came to Hanes .

The Princes of Iudah, either sent by the King, or by the appointment of their Brethren.

An eminent City of Egypt, called more larg[illegible: 1+ letters] [illegible: 1 word] a[illegible: 1+ letters]apanes, and [illegible: 1 word], Ier. 2. 16. and 43. 3, 8.

5. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame and also a reproach.

Both the Messengers, and they who sent them.

Marginal references: Jer. 2. 36.

6. The burden of the beasts of the south : into the land of trouble and anguish , from whence come the young and old lion , the viper and fiery flying serpent , they will carry their riches upon the shoulders of young asses ▪ and their treasures upon the bunches of camels, to a people that shall not profit them.

Either 1. the Prophecy; which is oft called the burden: or rather 2. the burden of riches or treasures, as it is explained in the latter part of the Verse.

Which is carried upon Asses or Camels, as it follows, into Egypt, which lay southward from Iudea.

Into Egypt and Ethiopia, or Cush; for both are joyned together in this matter, Isa. 20. whose Land seems to be called a land of trouble and anguish prophetically, because they should distress them, and not help them; as was said of the Assyrians in the like case, 2 Chron. 28. 20. Some render it, by or through the land, &c. and understand it of the vast Wilderness which lay between Iudea and Egypt. But it was more proper, and important to speak of the Land, to which these Men and Beasts went, than of that, through which they were to pass; which it was needless so particularly to describe. Nor was the direct Road from Iudea to Egypt, such a place as is here described.

Which may be understood properly, because these and the following Creatures did abound, and were very fierce and mischievous in Egypt and Ethiopia: But withal, seems to design the craft and cruelty of that People, and the danger of their Confederacy with them, and the harm which they should have from them.

That there were flying Serpents in those parts, is affirmed, not onely in Scripture, but also by Herodotus, Cicero, Ammianus, and divers other Authors.

The Iews designed by the same pronoun, they, ver. 5.

Either 1. to secure them: or rather 2. to procure their assistance.

Much used there for carrying Burdens, as is evident from Gen. 32. 15. and 45. 23. &c.

y Upon the backs, which were strengthned with bunches, by a Synecdoche.

7. For the Egyptians shall help in vain, and to no purpose: therefore have I cryed concerning this , Their strength is to sit still .

Concerning this Counsel or Practice. Or, to her, to Ierusalem or Iudah.

It is safer and better for them to sit quietly at home, seeking to Me for help, than to go or send to Egypt for help. He seems industriously to use an ambignous Word, Rahab, which signifies both strength, as Iob. 9. 13. Psal. 90. 10. and Egypt, as Psal. 87. 4. Isa. 51. 9. So called from its singular Strength, to intimate, that if they did not go to Rahab; Rahab, or what they expected from Rahab or Egypt, which was powerful Succour, should come to them.

Marginal references: Or, to her.; Chap. 7. 4. ver. 15.

8. Now go, write it before them in a table, and note it in a book , that it may be for the time to come for ever and ever.

Write this Prophecy and Warning which I have now delivered.

In their presence, in the publick Assembly: For the Prophets were many times commanded to do such Actions, as well as to deliver their Messages.

So this was to be written twice over, once in a Table, to be hanged up in some publick place, that all that were then and there present, might read it; and again, in a Book, that it might be kept for the use of Posterity.

As a Witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own Ruine.

Marginal references: Heb. the latter day.

9. That this is a rebellious people, lying children , children that will not hear the law of the LORD :

Which profess one thing, and practise another.

The Commands of God, either contained in Scripture, or delivered by my Mouth, whereby these Practices are expresly forbidden to them.

10. Which say to the Seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophecy deceits :

He speaks not of the words of their Mouths; for none could be so mad or impudent, as to have or profess a desire to be Cheated, but of the Language of their Actions. They do so discourage and threaten God's faithful Prophets; and so encourage their own false prophets, as if they had rather be deceived to their Destruction, than hear the Truth for their Preservation and Salvation. They prefer the pleasing of their Humours, before the Saving of themselves.

Marginal references: Jer. 11. 21. Amo. 2. 12. & 7. 13. Mic. 2. 6. Mich. 2. 11.; Jer. 11. 21. Amo. 2. 12. & 7. 13. Mic. 2. 6. Mich. 2. 11.

11. Get ye out of the way , turn aside out of the path, cause the holy one of Israel to cease from before us .

In which you now walk, out of your present course of Preaching unsavoury, and frightful things to us.

Do not trouble us with harsh and repeated Messages from God, as you use to do.

12. Wherefore thus saith the holy one of Israel, Because ye despise this word, and trust in oppression and perverseness , and stay thereon:

In the Wealth which you have gotten by Oppression, whereby you now think to procure Egyptian Succours; of which see on ver. 6.

And in your perverse and rebellious Course of sending to Egypt for help.

Marginal references: Or, fraud.

13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking▪ cometh suddenly at an instant .

Of sending and trusting to Egypt for Succour.

Like a Wall which is high, and seems to be strong, but swelling forth in some parts, which, upon the least Accident, falleth down suddenly to the Ground. Such shall be the issue of your high and towring Confidence in Egypt.

Marginal references: Psal. 62. 3.; Chap. 29. 5.

14. And he shall break it as the breaking of the potters vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a shread to take fire from the hearth, or to take water withal out of the pit.

He, either God, or he whom God shall send against them: Or, It shall be broken; for such Phrases are oft taken indefinitely and passively: it, this iniquity last mentioned, ver. 13. your carnal confidence, and all the grounds of it, and you that lean upon it.

Marginal references: Jer. 19. 11.; Heb. the bottle of potters.

15. For thus [illegible: 1+ letters]aith the Lord GOD, the holy one of Israel, In returning and rest shall ye be saved, in quietness and in confidence shall be your strength; and ye would not.

Either from your present purpose of sending to Egypt; or unto God, as the Seventy, and Syriack, and Arabick Translators render it. Or, In quietness; for the Verb, from which this word comes, is elsewhere used in that sence, as Psal. 23. 3. Ier. 30. 10. and 46. 27.

In sitting still, and quieting your own Minds.

To wit, rightly placed upon Me, and my promises for your deliverance.

Marginal references: Ver. 7.

16. But ye said, No, for we will flee upon horses, therefore shall ye flee: and we will ride upon the swift; therefore shall they that pursue you, be swift.

Out of this Land from the King of Assyria; which it is very probable, divers of the Richer sort did, having sent their Treasures before them, as we read, ver. 6.

17. One thousand shall flee at the rebuke of one: at the rebuke of five shall ye flee , till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill .

Which words are fitly supplied out of the following Clause.

Either 1. at his real Rebuke, upon his assault or on set: Or rather 2. at his verbal Rebuke, upon his meer Threats, as fearing that he will proceed from words to blows.

All of you, how numerous soever.

Till you be generally Destroyed, and but few of you left.

Marginal references: Lev. 26. 8. Deut. 28. 25. & 32. 30.; Or, a tree bereft of branches or boughs: or a mast.

18. And therefore will the LORD wait , that he may be gracious unto you, and therefore will he be exalted , that he may have mercy upon you: for the LORD is a God of judgment ; blessed are all they that wait for him .

Because of your general Destruction and great Misery; which is frequently mentioned in Scripture, as a motive to God's Mercy, as Deut. 32. 36. and in many other places, as hath been oft observed already. But some render this Hebrew particle, Yet or notwithstanding, as it is supposed to signify, Isa. 51. 21. Ier. 16. 14. Ezek. 39. 25. Hos. 2. 14.

Patiently expect your Repentance, and stop the course of His judicial Proceedings against you, that you may have an opportunity of making your Peace with Him, and of preventing your utter ruine.

He will lift up and bestir himself, and will Work gloriously on your behalf, as this Phrase is used, Psal. 21. 13. and 46. 10. Isa. 33. 10. and oft elsewhere; and as the following Verses explain it.

Who carrieth himself towards his People (for of them onely he speaks in this place) not with furious Passion, but with judgment and discretion, or with equity and moderation; for judgment is oft opposed to Fury and rigorous Justice, as Psal. 112. 5. Ier. 10. 24. and 30. 11.

This waiting upon God, in his way, with Faith and Patience, is a surer way to your Safety and Happiness, than seeking to Egypt, or any other carnal Remedies.

Marginal references: Psal. 7. 6. Ch. 33. 3, 10.; Psal. 2. 12. & 34. 8. Pro. 16. 20. Jer. 17. 7.

19. For the people shall dwell in Zion at Ierusalem: thou shalt weep no more : he will be very gracious unto thee, at the voice of thy cry: when he shall hear it, he will answer thee .

For although the time is coming, when this People shall be banished from Ierusalem, and carried Captives into Babylon; yet, after a set time, they shall return to Ierusalem, and have a fixed and comfortable Abode there. Which was in part accomplished upon their return from Babylon; but more fully in the times of the Gospel, when many of them were, and the whole Body of them shall be brought into Christ's Church, which is oft called Zion and Ierusalem, both in the Old and New-Testament.

Whereas now He seems to be deaf to thy Prayers.

20. And though the LORD give you the bread of adversity, and the water of affliction , yet shall not thy teachers be removed into a corner any more , but thine eyes shall see thy teachers :

And although in that time and state of the Church, you will be subject to many outward Straits and Afflictions. This Phrase is borrowed from Deut. 16. 3. and 1 Kings 22. 27. He seems to allude to the condition of besieged Cities, and particularly of Ierusalem, as it was straitned and distressed by Sennacherib; and as it should be far more straitned by the Chaldeans; of which see 2 Kings 25. 3. Heb. And the Lord will give, &c. Or, The Lord indeed will give, &c.

As they have been in former times, both in Israel and Iudah, when the Godly Prophets and Ministers were but few, and when they were persecuted and banished by their wicked Rulers. But in the New-Testament God hath made better provision for his Church, sending his Son, the great Teacher of the Church into the World; and pouring forth the Gifts and Graces of the Spirit in abundance, and increasing the number of able and faithful Ministers; and promising a continued Succession of them to the end of the World, Mat. 28. 19, 20.

Thou shalt have their presence, and their instruction and assistance.

Marginal references: Or, oppression.

21. And thine-ears shall hear a word behind thee , saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

As oft as need requires thou shalt hear the voice of God's Word and Spirit directing thee in thy Course.

A Metaphor borrowed either 1. from the custom of Shepherds, who use to follow their Sheep, and to recall them when they go out of the way. Or 2. from Travellers, who, when they are gone out of the right way, are oft-times recalled and admonished of their Errour, by some other Passenger or Person, who is behind them, and therefore discerns their mistake; which he could not so easily discover, if he were before them.

Marginal references: Josh. 1. 7.

22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth ; thou shalt say unto it, Get thee hence.

To shew your contempt of it, and to make it unfit for your own, or any others use,

The Leaves or Plates wherewith their wooden Images were frequently covered: of which see Exod. 38. 17, 19. Numb. 16. 38, 39.

Or, the coat or covering. Heb. the Ephod, as this very Word is rendred, Exod. 28. 8. and 39. 5. which was a costly and glorious Robe. The Idolaters spared no Cost in the making and adorning of their Idols: And, among others, the Image of Iupiter in Sicily, had a Coat put upon it made all of massy Gold.

Thou shalt so deeply abhor Idolatry, that thou shalt cast away, with indignation, all the Monuments and Instruments thereof.

Marginal references: Ch. 2. 20. & 31. 7.; Heb. the graven images of thy silver.; Heb. scatter.

23. Then shall he give the rain of thy seed that thou shalt sow the ground withal, and bread of the increase of the earth , and it shall be fat and plenteous : in that day shall thy cattel feed in large pastures.

Or rather, as others render it, to or for thy seed, when thou hast newly sown thy Seed, which was called the former rain; or such as thy Seed requires, which may include both the former, and the latter Rain. Their Sins, the cause of all God's judgments which had befallen them, being removed by their sincere Repentance, and God's gracious Pardon, God showreth down all his Blessings upon them.

Which shall be the Fruit of thy own Land and Labour: which is a great Mercy and Comfort.

Thy Bread shall be excellent for quality, which is called fat, Deut. 32. 14. and abundant for quantity.

24. The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan.

Or, as Learned Mr. Gataker renders it Threshed, which agrees well with the following Clause, Corn being first Threshed, and then winnowed. The Sence is, There should be such plenty of Corn, that their very Beasts, instead of Straw, should eat Corn; and that not in the Ear, or with the Straw, but the pure Grain.

Marginal references: Or, savoury.; Heb. leavened.

25. And there shall be upon every high mountain, and upon every high hill , rivers, and streams of waters, in the day of the great slaughter , when the towers fall.

Which are commonly dry and barren, and destitute of Rivers.

When God shall destroy the Enemies of His People, He will shower down his Blessings upon his Church.

Either properly, the Towers of Babylon; for which She was famous, or Metaphorically, the high and mighty Potentates, which fought against God's, people as Isa. 2. 15.

Marginal references: Heb. lifted up.

26. Moreover, the light of the moon shall be as the light of the sun , and the light of the sun shall be sevenfold, as the light of seven days , in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound .

For constancy and brightness: Which, as also the following Clause, is to be understood Metaphorically, of the most glorious and comfortable Condition of God's Church, for surpassing what it was in former Ages. And so this, as well as other passages in this Chapter, concerns the times of the Gospel.

As if the Light of seven days were combined together into one: Its Light shall then be transcendently more bright and glorious, than it hath hitherto been. Which magnificent Expressions seem to be too high for the deliverance of the Iews, either from Sennacherib, or out of Babylon: And do much better agree to the times of the Gospel, in which the Light is far more clear, and the grace of God much more abundant, than ever it was in former times. And this Exposition seems the more probable, because it is the manner of the Prophets; and especially of this, who is rightly called the Evangelical Prophet, to take all occasions to speak of the days of Messiah, and of the blessed Priviledges of that time and state of the Church, among which, they constantly reckon Light, whether you take it for Knowledge or for Comfort, to be one.

When God shall effectually Cure the Wounds and Breaches of his People, first making up the Breach between Him and them, then making Israel and Iudah to be one, who now are sadly divided; and making Iew and Gentile to be one Fold under one Shepherd, even the Messiah, which the Prophets foretell, that it shall be in the times of the Gospel.

27. Behold , the name of the LORD cometh from far , burning with his anger, and the burden thereof is heavy : his lips are full of indignation, and his tongue as a devouring fire .

Here begins the last part of the Chapter, wherein he gives them an earnest of those greater Mercies promised for times to come, by assuring them of the approaching Destruction of the Assyrian Forces.

The Lord himself: For as the names of Men are oft put for the Men themselves, as Numb. 26. 53. Act. 1. 15. Revel. 3. 4. and 11. 13. So the name of God is frequently put for God, as Gen. 4. 26. Deut. 28. 58. Psal. 20. 1, 7. &c.

From a very remote place; even from Heaven, whence God sent His Angel to destroy them, Isa. 37. 36. Possibly this Expression may respect the judgment of the Assyrians, who looked upon God as one afar of, not onely in his Presence, which they thought to be confined to Heaven, but in his care of, and affections to the Iews; and therefore, no more expected any opposition from Him, than from them who live in the ends of the Earth.

He will inflict heavy Judgments upon them.

He hath pronounced a severe Sentence against them, and will give Command for the Execution of it.

Marginal references: Or, and the grievousness of flam[illegible: 1+ letters].; Heb. heaviness.

28. And his breath as an overflowing stream , shall reach to the midst of the neck , to [illegible: 1+ letters]ift the nations with the sieve of vanity : and there shall be a bridle in the jaws of the people , causing them to err .

Either 1. The breath of his Nostrils, as it is called, I[illegible: 1+ letters]b. 4. 9. or The blast of the breath of his Nostrils, as Psal. 18. 15. in both which places it is mentioned, as a sign and effect of God's Anger, and the cause of the Destruction of those, against whom it is directed. And the Expression seems to be borrowed from hence, that Men discover their Anger by a strong and vehement breathing through their Nostrils. Or 2. The breath of his Lips or Mouth, to which the destruction of God's Enemies is elsewhere ascribed, as Iob. 15. 30. Isa. 11. 4. which may be the same thing with his Lips and Tongue in the foregoing Verse, or may design a strong blast coming out of his Mouth: for God is frequently said to destroy wicked Men, by blowing upon them, as Isa. 40. 7, 24. Ezek. 21. 31. and 22. 21.

Coming from Him as vehemently as a mighty Torrent of Waters.

Shall bring him into a most dangerous condition, as a Man, who is in deep Waters which reach to his Neck, is in danger of being drowned; and afterwards, as is related in the following Verses, will utterly Destroy him. And this was fulfilled in Sennacherih, who was highly endangered, when he lost so great a part of his Army, and shortly after Slain by his own Sons. Although these words may be added as a description of the overflowing stream now mentioned, and may be thus rendred, which Reacheth even to the midst of the Neck; for the relative Particle is frequently understood in Scripture.

To shake and scatter, as it were with a Sieve: or to try and vex, as this Metaphor signifies, Amos. 9. 9. Luk. 22. 31.

The Assyrian Army, which was made up of the People of several Nations.

Not with an ordinary Sieve, which casteth away the Chaff onely, and keepeth the Corn; but with a Sieve, which should shake them so long and so vehemently, as to cast away all together, and to make a full End of them.

God will restrai[illegible: 1+ letters] and over-rule them by His secret and powerful Providence.

Whereas other Bridles guide the bridled Creatures into the right way, this shall turn them out of the way, by giving them up to their own Mistakes, and foolish Counsels, and wicked Courses, which shall bring them to sore and certain Ruine.

Marginal references: Ch. 8. 8▪; [illegible: 1 word]. 9. 9.; Chap. 37. 20.

29. Ye shall have a song , as in the night, when a holy solemnity is kept , and gladness of heart, as when one goeth with a Pipe to come into the mountain of the LORD, to the mighty one of Israel

You shall have occasion of great Joy, and songs of Praise for your stupendious Deliverance from that formidable Enemy.

He mentions the Night, either because the Iewish Feasts begun at the Evening, and were Celebrated with great Joy in part of the Night-season, as well as on the following Day; or because He hath a particular respect to the solemnity of the Passover, in which they spent some considerable part of the Night in Feasting, and Rejoycing, and singing of Psalmes and Songs before the Lord.

Like the joy of one that is going up to the solemn Feasts with musick, and the voice of Joy and Praise, as they used to do, Psal. 42. 4. to cheer up themselves in the way, which to many of them was long, and would otherwise have been tedious.

Marginal references: Heb. rock. Deut. 32. 4.

30. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm , with the indignation of his anger , and with the flame of a devouring fire, with scattering, and tempest, and hailstones.

His Thunder, which is called God's Voice, and said to be full of Majesty, Psal. 29. 4. But then Thunder is Metaphorically taken for some terrible Judgment, as it is in many places of Scripture.

Upon the Assyrian, whom He will smite with a deadly blow in the face of the World. The Phrase is taken from the gesture of a Man, who is about to smite another; who first lifts up his hand, and then lets it fall with great force upon him, whom he designs to strike.

With great wrath; which is signified by the heaping of so many words of the same signification together.

Marginal references: Heb. the glory of his voice.

31. For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod .

That Voice mentioned in the last Verse.

Which was the Rod wherewith God smote His and other people, Isa. 10. 5, 6. He who used to smite others, shall now be smitten himself. Or, as the words may be, and by others are rendred, He (the Lord last mentioned) shall smite him with a rod, or with his rod.

32. And in every place where the grounded staff shall pass, which the LORD shall Iay upon him , it shall be with tabrets and harps : and in battles of shaking will he fight with it .

Heb▪ the founded rod, the Judgment of God, which is frequently called a Rod in Scripture, and may be here called a founded Rod, or the Rod of Foundation; either because it was firmly established, and certainly to come by God's immutable Purpose and Appointment: or because the Rod should not slightly touch him, and pass over him, but strike deep, and be fixed; and as it were grounded or founded in his Flesh; and made to rest upon him, as it follows in the next Clause.

Upon the Assyrian, mentioned in the foregoing Verse.

The Sence is, Either 1. their Destruction shall be Celebrated, by God's People, with joy and musick, and songs of Praise, Or 2. the Victory shall be got, not by warlike Instruments and Atchievements, but as it were by Tabrets and Harps. Wherein He may possibly allude to the Victory which Iehoshaphat got against Moab and Ammon, not by fighting, but onely by singing, and praising God with the Voice, and with musical Instruments, 2 Chron. 20. 19, 21, 27, 28. God being pleased to Fight for them, by his own immediate Power; which also was the case here, which made the People of God sing a Triumph before the Fight, Isa. 37. 22.

Or, with battles or fightings of shaking, to wit, of shaking of the hand, of which kind of Shaking this Hebrew word is constantly used, such as are performed by the meer shaking of the hand; namely, by God's shaking His Hand against them, as He threatens to do against others, Isa. 11. 15. and 19. 16. in which last place this very word is used; and in the former, the Verb from whence it comes. For that this Shaking is an Act of God, seems more than probable, and from the following words, Will be, i. e. God, as all understand it, fight against it. And so the Sence of the place may be this, God will Fight against them, and destroy them by His own Hands,

To wit, the Lord, who declareth himself to be the Enemy of the Assyrian, both in the foregoing and following Verses.

With the Army of the Assyrians: Or, according to the other Hebrew reading, with them, with the Assyrians.

Heb. shall cause to rest; which is contrary to the manner of God's dealing with His People, upon whom He will Not suffer the rod of the wicked to rest, Psal. 125. 3.

Marginal references: Heb. every passing of the rod founded.; Heb. cause to rest upon him.; Or, against them

33. For Tophet is ordained of old : yea, for the king it is prepared, he hath made it deep and large : the pile thereof is fire and much wood , the breath of the LORD , like a stream of brimstone , doth kindle it .

This was a place near Ierusalem, in which the Idolatrous Israelites used cruelly to Offer up their Children to Moloch, 2 Chron. 28. 3. and 33. 6. See also Ier. 7. 31. and 19. 6. And it may be put Synecdochically, for any place of Torment or Misery: And particularly it is put for Hell, as well in the Writings of the ancient Iewish Doctors, as in holy Scripture, as Mat. 18. 8, 9. and 23. 15. Mark 9. 43. 44. And so this place may be understood: Either 1. literally of Tophet in the Valley of Hinnom, in which the Assyrian Host was, either slain by the Angel, as Iosephus reports, or buried, or burnt. For although the Assyrians did not make any great attempt upon Ierusalem, Isa. 37. 36. yet Rabshakeh came very near it with a great Army, Isa. 36. 2. Or 2. figuratively of Hell.

Or, was ordered or prepared. And it might be said, in some sort, to be Prepared by Hezekiah for this end, by the care which he took to Purge this and other places, abused to Idolatry, which made them more fit to receive so great a Favour and Deliverance from God. But for Hell, that doubtless was Ordained or Prepared by God, for the punishment of impenitent Sinners.

Heb. From yesterday: Which phrase is sometimes used of a time but lately past, as Iob. 8. 9. 2 Sam. 15. 20. and sometimes of any time past, without limitation.

For the King of Assyria, Either 1. for the Kings, the Singular Number being put for the Plural, whereby he may understand the Princes, or chief Commanders of the Host, by comparing Isa. 10. 8. Are not my Princes altogether Kings. Or 2. for Rabshakeh, the General of this Army, who, according to the style of Scripture, might very well be called King. Or 3. for Sennacherib; for whom this place might be said to be Ordained or Prepared: partly because it was Ordained for the Destruction of his Host; nothing being more ordinary, both in sacred and prophane Writers, than to intitle the King, or General of the Army, to all the Victories procured, or Losses and Slaughters sustained by his Army: And partly because the sudden Destruction of the Assyrian Army, supposed to be in this place, was the occasion of the Conspiracy of that King's Sons, and so of the King's Death. But if this Tophet design Hell, this is Emphatically den[illegible: 1+ letters]nced against him, to intimate, That although he escaped that sudden Plague which cut off his Army, yet there was a more terrible Judgment appointed for him, which he should be utterly unable to escape.

The Lord, who is oft designed by this Pronoun, as in the next foregoing Verse, and elsewhere; and who is expressed in the following words. Or it is an indefinite Expression; for, it is made deep and large.

Capable of receiving vast Numbers; whereby He intimates, That He designed to make a great and general Destruction of the Assyrians; and withal, that it was a vain and foolish Confidence which the Assyrians had in their numerous Host, seeing the greatest Numbers of God's Enemies are wholly unable, either to oppose Him, or to Save themselves from His Wrath and Power.

Whereby He further implies, That He intended to make a great Slaughter among them. And He alludes in this phrase, to the ancient Custome, either of burning▪ Sacrifices, and particularly burning Children to Moloch, or of burning the dead Bodies of Men.

The immediate Hand of God, or His Word of Anger: See on ver. 28.

He seems to allude to that shower of Fire and Brimstone, Gen. 19. 24.

The pile of Fire and Wood now mentioned.

Marginal references: Heb. from yesterday.; chap. 33. 11.

Isa 30:1-5

The plan which, according to Isa 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. “Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh’s shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh’s shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah’s princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach.” Sōrerı̄m is followed by infinitives with Lamed (cf., Isa 5:22; Isa 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. “Sin upon sin:” inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Isa 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Isa 30:2. The prophet’s vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Isa 29:3. If chinnâm had been the original reading, it would hardly have entered any one’s mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Isa 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ (= היבשׁ =( ה, a metaplastic hiphil of יבשׁ = בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Jos 21:10. הבאישׁ signifies elsewhere, “to make stinking” (to calumniate, Pro 13:5), or “to come into ill odour” (1Sa 27:12); here, however, it means to be put to shame (בּאשׁ = בּושׁ).

Isa 30:6-7

The prophet’s address is hardly commenced, however, when a heading is introduced of the very same kind as we have already met with several times in the cycle of prophecies against the heathen nations. Gesenius, Hitzig, Umbreit, and Knobel, rid themselves of it by pronouncing it a gloss founded upon a misunderstanding. But nothing is more genuine in the whole book of Isaiah than the words massâ' bahămōth negebh . The heading is emblematical, like the four headings in chapters 21, 22. And the massâ' embraces Isa 30:6, Isa 30:7. Then follows the command to write it on a table by itself. The heading is an integral part of the smaller whole. Isaiah breaks off his address to communicate an oracle relating to the Egyptian treaty, which Jehovah has specially commanded him to hand down to posterity. The same interruption would take place if we expunged the heading; for in any case it was Isa 30:6, Isa 30:7 that he was to write upon a table. This is not an address to the people, but the preliminary text, the application of which is determined afterwards. The prophet communicates in the form of a citation what has been revealed to him by God, and then states what God has commanded him to do with it. We therefore enclose Isa 30:6, Isa 30:7 in inverted commas as a quotation, and render the short passage, which is written in the tone of chapter 21, as follows: “Oracle concerning the water-oxen of the south: Through a land of distress and confinement, whence the lioness and lion, adders and flying dragons; they carry their possessions on the shoulders of asses’ foals, and their treasures on the humps of camels, to a nation that profits nothing. And Egypt, worthlessly and hollowly will they help; therefore I call this Egypt, Great-mouth that sits still.” The “water-ox of the south” is the Nile-horse; and this is the emblem of Egypt, the land of the south (in Daniel and Zechariah Babylonia is “the land of the north”). Bahămōth is the construct of behēmōth (Job 40), which is a Hebraized from of an Egyptian word, p-ehe-mau (though the word itself has not yet been met with), i.e., the ox of the water, or possibly p-ehe-mau-t (with the feminine article at the close, though in hesmut, another name for a female animal, mut = t . mau signifies “the mother:” see at Job 40:15). The animal referred to is the hippopotamus, which is called bomarino in Italian, Arab. the Nile-horse or water-pig. The emblem of Egypt in other passages of the Old Testament is tannin, the water-snake, or leviathan, the crocodile. In Psa 78:31 this is called chayyath qâneh, “the beast of the reed,” though Hengstenberg supposes that the Nile-horse is intended there. This cannot be maintained, however; but in the passage before us this emblem is chosen, just because the fat, swine-like, fleshy colossus, whose belly nearly touches the ground as it walks, is a fitting image of Egypt, a land so boastful and so eager to make itself thick and broad, and yet so slow to exert itself in the interest of others, and so unwilling to move from the spot. This is also implied in the name rahabh-hēm-shâb. Rahab is a name applied to Egypt in other passages also (Isa 51:9; Psa 87:4; Psa 89:11), and that in the senses attested by the lxx at Job 26:12 (cf., Isa 9:13), viz., κῆτος, a sea-monster, monstrum marinum. Here the name has the meaning common in other passages, viz., violence, domineering pride, boasting (ἀλαζονεία, as one translator renders it). הם is a term of comparison, as in Gen 14:2-3, etc.; the plural refers to the people called rahabh. Hence the meaning is either, “The bragging people, they are sit-still;” or, “Boast-house, they are idlers.” To this deceitful land the ambassadors of Judah were going with rich resources (chăyâlı̄m, opes) on the shoulder of asses’ foals, and on the hump (dabbesheth, from dâbhash, according to Luzzatto related to gâbhash, to be hilly) of camels, without shrinking from the difficulties and dangers of the road through the desert, where lions and snakes spring out now here and now there (מהם, neuter, as in Zep 2:7, comp. Isa 38:16; see also Deu 8:15; Num 21:6). Through this very desert, through which God had led their fathers when He redeemed them out of the bondage of Egypt, they were now marching to purchase the friendship of Egypt, though really, whatever might be the pretext which they offered, it was only to deceive themselves; for the vainglorious land would never keep the promises that it made.

Isa 30:8

So runs the divine oracle to which the following command refers. “Now go, write it on a table with them, and note it in a book, and let it stand there fore future days, for ever, to eternity.” The suffixes of kothbâh (write it) and chuqqâh (note it) refer in a neuter sense to Isa 30:6, Isa 30:7; and the expression “go” is simply a general summons to proceed to the matter (cf., Isa 22:15). Sēpher could be used interchangeably with lūăch, because a single leaf, the contents of which were concluded, was called sēpher (Exo 17:14). Isaiah was to write the oracle upon a table, a separate leaf of durable material; and that “with them,” i.e., so that his countrymen might have it before their eyes (compare Isa 8:1; Hab 2:2). It was to be a memorial for posterity. The reading לעד (Sept., Targ., Syr.) for לעד is appropriate, though quite unnecessary. The three indications of time form a climax: for futurity, for the most remote future, for the future without end.

Isa 30:9-11

It was necessary that the worthlessness of the help of Egypt should be placed in this way before the eyes of the people. “For it is a refractory people, lying children, children who do not like to hear the instruction of Jehovah, who say to the seers, See not; and to the prophets, Prophesy not unto us right things! Speak flatteries to us! Get out of the way, turn aside from the path, remove from our face the Holy One of Israel.” On the expression ‛am merı̄ (a people of stubbornness), see at Isa 3:8. The vowel-pointing of כחשׁהים follows the same rule as that of החכם. The prophet traces back their words to an unvarnished expression of their true meaning, just as he does in Isa 28:15. They forbid the prophets of Jehovah to prophesy, more especially nekhōchōth, straight or true things (things not agreeable to their own wishes), but would rather hear chălâqōth, i.e., smooth, insinuating, and flattering things, and even mahăthallōth (from hâthal, Talm. tal, ludere), i.e., illusions or deceits. Their desire was to be entertained and lauded, not repelled and instructed. The prophets are to adopt another course (מנּי only occurs here, and that twice, instead of the more usual מנּי = מן, after the form אלי, עלי), and not trouble them any more with the Holy One of Israel, whom they (at least Isaiah, who is most fond of calling Jehovah by this name) have always in their mouths.

Isa 30:12-14

Thus do they fall out with Jehovah and the bearers of His word. “Therefore thus saith the Holy One of Israel, Because ye dislike this word, and put your trust in force and shufflings, and rely upon this; therefore will this iniquity be to you like a falling breach, bent forwards in a high-towering wall, which falls to ruin suddenly, very suddenly. And He smites it to pieces, as a potter’s vessel falls to pieces, when they smash it without sparing, and of which, when it lies smashed to pieces there, you cannot find a sherd to fetch fire with from the hearth, or to take water with out of a cistern.” The “word” towards which they cherished me'ōs (read mo'oskhem), was the word of Jehovah through His prophet, which was directed against their untheocratic policy of reckoning upon Egypt. Nâlōz, bent out or twisted, is the term used to denote this very policy, which was ever resorting to bypaths and secret ways; whilst ‛ōsheq denotes the squeezing out of the money required to carry on the war of freedom, and to purchase the help of Egypt (compare 2Ki 15:20). The guilt of Judah is compared to the broken and overhanging part of a high wall (nibh‛eh, bent forwards; compare (בּעבּע, a term applied to a diseased swelling). Just as such a broken piece brings down the whole of the injured wall along with it, so would the sinful conduct of Judah immediately ruin the whole of its existing constitution. Israel, which would not recognise itself as the image of Jehovah, even when there was yet time (Isa 29:16), would be like a vessel smashed into the smallest fragments. It is the captivity which is here figuratively threatened by the prophet; for the smashing had regard to Israel as a state. The subject to וּשׁברהּ in Isa 30:14 is Jehovah, who would make use of the hostile power of man to destroy the wall, and break up the kingdom of Judah into such a diaspora of broken sherds. The reading is not ושׁהברהּ (lxx, Targum), but וּשׁברהּ, et franget eam. Kâthōth is an infinitive statement of the mode; the participle kâthūth, which is adopted by the Targum, Kimchi, Norzi, and others, is less suitable. It was necessary to proceed with יחמל לא (without his sparing), simply because the infinitive absolute cannot be connected with לא (Ewald, §350,a). לחשּׂוף (to be written thus with dagesh both here and Hag 2:16) passes from the primary meaning nudare to that of scooping up, as ערה does to that of pouring out.

Isa 30:15-17

Into such small sherds, a heap thus scattered hither and thither, would the kingdom of Judah be broken up, in consequence of its ungodly thirst for self-liberation. “For thus saith the Lord Jehovah, the Holy One of Israel, Through turning and rest ye would be helped; your strength would show itself in quietness and confidence; but ye would not. And ye said, No, but we will fly upon horses; therefore ye shall flee: and, We will ride upon racehorses; therefore your pursuers will race. A thousand, ye will flee from the threatening of one, from the threatening of five, until ye are reduced to a remnant, like a pine upon the top of the mountain, and like a banner upon the hill.” The conditions upon which their salvation depended, and by complying with which they would attain to it, were shūbhâh, turning from their self-chosen way, and nachath, rest from self-confident work of their own (from nūăch, like rachath, ventilabrum, from rūăch, and shachath, fovea, from shūăch). Their strength (i.e., what they would be able to do in opposition to the imperial power) would show itself (hâyâh, arise, come to the light, as in Isa 29:2), in hashqēt, laying aside their busy care and stormy eagerness, and bitchâh, trust, which cleaves to Jehovah and, renouncing all self-help, leaves Him to act alone. This was the leading and fundamental principle of the prophet’s politics even in the time of Ahaz (Isa 7:4). But from the very first they would not act upon it; nor would they now that the alliance with Egypt had become an irreversible fact. To fly upon horses, and ride away upon racehorses (kal, like κέλης, celer)We regard the Sanscrit kal, to drive or hunt, the Greek κέλλ(ὀκέλλ)ειν, and the Semitic qal, as all having the same root: cf., Vurtius, Grundzüge der griech. Etymol. i. 116.) had been and still was their proud and carnal ambition, which Jehovah would answer by fulfilling upon them the curses of the thorah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30).  One, or at the most five, of the enemy would be able with their snorting to put to flight a whole thousand of the men of Judah. The verb nūs (Isa 30:16), which rhymes with sūs, is used first of all in its primary sense of “flying” (related to nūts, cf., Exo 14:27), and then in its more usual sense of “fleeing.” (Luzzatto, after Abulwalîd: vogliamo far sui cavalli gloriosa comparsa, from nūs, or rather nâsas, hence nânōs, from which comes nēs, excellere.) יקּלּוּ, the fut. niphal, signifies to be light, i.e., swift; whereas יקל, the fut. kal, had become a common expression for light in the sense of despised or lightly esteemed. The horses and chariots are Judah’s own (Isa 2:7; Mic 5:9), though possibly with the additional allusion to the Egyptian cavalry, of world-wide renown, which they had called to their help. In Isa 30:17 the subject of the first clause is also that of the second, and consequently we have not וּמפּני (compare the asyndeta in Isa 17:6). The insertion of rebhâbhâh (ten thousand) after chămisshâh (five), which Lowth, Gesenius, and others propose, is quite unnecessary. The play upon the words symbolizes the divine law of retribution (talio), which would be carried out with regard to them. The nation, which had hitherto resembled a thick forest, would become like a lofty pine (tōrne, according to the talmudic tūrnı̄thâ, Pinus pinea), standing solitary upon the top of a mountain, and like a flagstaff planted upon a hill - a miserable remnant in the broad land so fearfully devastated by war. For אם עד followed by a preterite (equivalent to the fut. exactum), compare Isa 6:11 and Gen 24:19.

Isa 30:18

The prophet now proceeds with ולכן, to which we cannot give any other meaning than et propterea, which it has everywhere else. The thought of the prophet is the perpetually recurring one, that Israel would have to be reduced to a small remnant before Jehovah would cease from His wrath. “And therefore will Jehovah wait till He inclines towards you, and therefore will He withdraw Himself on high till He has mercy upon you; for Jehovah is a God of right, salvation to those who wait for Him.” In other places lâkhēn (therefore) deduces the punishment from the sin; here it infers, from the nature of the punishment, the long continuance of the divine wrath. Chikkâh, to wait, connected as it is here with Lamed, has at least the idea, if not the actual signification, of delay (as in 2Ki 9:3; compare Job 32:4). This helps to determine the sense of yârūm, which does not mean, He will show Himself exalted as a judge, that through judgment He may render it possible to have mercy upon you (which is too far-fetched a meaning); but, He will raise Himself up, so as to be far away (cf., Num 16:45, “Get you up from among this congregation;” and Psa 10:5, mârōm = “far above,” as far as heaven, out of his sight), that thus (after having for a long time withdrawn His gracious presence; cf., Hos 5:6) He may bestow His mercy upon you. A dark prospect, but only alarming to unbelievers. The salvation at the remotest end of the future belongs to believers even now. This is affirmed in the word 'ashrē (blessed), which recalls Psa 2:12. The prophet uses châkhâh in a very significant double sense here, just as he did nuus a short time before. Jehovah is waiting for the time when He can show His favour once more, and blessed are they who meet His waiting with their own waiting.

Isa 30:19-22

None but such are heirs of the grace that follows the judgment - a people, newly pardoned in response to its cry for help, conducted by faithful teachers in the right way, and renouncing idolatry with disgust. “For a people continues dwelling in Zion, in Jerusalem; thou shalt not weep for ever: He will prove Himself gracious to thee at the sound of thy cry for help; as soon as He hears, He answers thee. And the Lord giveth you bread in penury, and water for your need; and thy teachers will not hide themselves any more, and thine eyes come to see thy teachers. And thine ears will hear words behind thee, saying, 'This is the way, walk ye in it!' whether ye turn to the right hand or to the left. And ye defile the covering of thy graven images of silver, and the clothing of thy molten images of gold; thou wilt scatter them like filthy thing: 'Get out!' thou sayest to it.” We do not render Isa 30:19, “For O people that dwelleth in Zion, in Jerusalem!” For although the personal pronoun may be omitted after Vav in an apostrophizing connection (Pro 8:5; Joe 2:23), we should certainly expect to find אתּה here. The accent very properly marks these words as forming an independent clause. The apparent tautology in the expression, “in Zion, in Jerusalem,” is emphatic and explanatory. The fate of Zion-Jerusalem will not be the same as that of the imperial city (Isa 13:20; Isa 25:2); for it is the city of Jehovah, which, according to His promise, cannot become an eternally deserted ruin. After this promising declaration, the prophet turns and addresses the people of the future in the people of his own time; bâkhō strengthens the verbal notion with the mark of duration; chânōn with the mark of certainty and fulness. יחנך, with an advanced ŏ, as in Gen 43:29, for יחן. כּ is the shortest expression used to denote simultaneous occurrence; answering and hearing would coincide (shom‛âh, nomen actionis, as in Isa 47:9; Isa 55:2; Ges. §45, 1 b; ‛ânâkh, the pausal form here, as in Jer 23:37). From this lowest stage of response to the penitential cry for help, the promise rises higher and higher. The next stage is that in which Jerusalem is brought into all the distress consequent upon a siege, as threatened by the prophet in Isa 29:3-4; the besieged would not be allowed by God to die of starvation, but He would send them the necessary support. The same expression, but very little altered, viz., “to give to eat lechem lachatz ūmayim lachatz,” signifies to put any one upon the low rations of a siege or of imprisonment, in 1Ki 22:27 and 2Ch 18:26; but here it is a promise, with the threat kept in the background. צר and לחץ are connected with the absolute nouns לחם and מים, not as adverbial, but as appositional definitions (like תּרעלה יין, “wine which is giddiness,” in Psa 60:5; and בּרכּים מים, “water which is knees,” i.e., which has the measure of the knees, where birkayim is also in apposition, and not the accusative of measurement): literally, bread which is necessity, and water which is affliction; that is to say, nourishment of which there is extreme need, the very opposite of bread and water in abundance. Umbreit and Drechsler understand this spiritually. But the promise rises as it goes on. There is already an advance, in the fact that the faithful and well-meaning teachers (mōrı̄m) no longer keep themselves hidden because of the hard-heartedness and hatred of the people, as they have done ever since the time of Ahaz (נכנף, a denom.: to withdraw into כּנף, πτέρυξ, the utmost end, the most secret corner; though kânaph in itself signifies to cover or conceal). Israel, when penitent, would once more be able to rejoice in the sight of those whom it longed to have back again. מוריך is a plural, according to the context (on the singular of the previous predicate, see Ges. §147). As the shepherds of the flock, they would follow the people with friendly words of admonition, whilst the people would have their ears open to receive their instruction. תּאמינוּ is here equivalent to תּימינוּ, תּימינוּ. The abominations of idolatry (which continued even in the first years of Hezekiah’s reign: Isa 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) would now be regarded as abominations, and put away. Even gold and silver, with which the images that were either carved or cast in inferior metal were overlaid, would be made unclean (see 2 Kings 28:8ff.); that is to say, no use would be made of them. Dâvâh is a shorter expression for kelı̄ dâvâh, the cloth worn by a woman at the monthly period. On zârâh, to dispense - to which dâvâh would be inappropriate if understood of the woman herself, as it is by Luzzatto - compare 2Ki 23:6. With זהבך, the plural used in the general address passes over into the individualizing singular; לו is to be taken as a neuter pointing back to the plunder of idols.

Isa 30:23-25

The promise, after setting forth this act of penitence, rises higher and higher; it would not stop at bread in time of need. “And He gives rain to thy seed, with which thou sowest the land; and bread of the produce of the land, and it is full of sap and fat: in that day your flocks will feed in roomy pastures. And the oxen and the young asses, which work the land, salted mash will they eat, which is winnowed with the winnowing shovel and winnowing fork! And upon every high mountain, and every hill that rises high, there are springs, brooks in the day of the great massacre, when the towers fall.” The blessing which the prophet depicts is the reverse of the day of judgment, and stands in the foreground when the judgment is past. The expression “in that day” fixes, as it were, the evening of the day of judgment, which is followed by the depicted morning of blessing. But the great mass of the Jewish nation would be first of all murdered in war; the towers must fall, i.e., (though without any figure, and merely as an exemplifying expression) all the bulwarks of self-confidence, self-help, and pride (Isa 2:15; Mic 5:9-10). In the place of the self-induced calamities of war, there would now come the God-given rich blessings of peace; and in the place of the proud towers, there would come fruitful heights abounding with water. The field would be cultivated again, and produce luxuriant crops of nutritious corn; so that not only the labour of man, but that of the animals also, would receive a rich reward. “Rain to thy seed:” this is the early rain commencing about the middle of October. אשׁר as an accusative, זרע being construed with a double accusative, as in Deu 22:9. מקניך might be the singular, so far as the form is concerned (see Isa 1:30; Isa 5:12; Isa 22:11); but, according to Exo 17:3, it must be taken as a plural, like מוריך. The 'ălâphı̄m are the oxen used in ploughing and threshing; the ‛ăyârı̄m, the asses used for carrying manure, soil, the sheaves, or the grain. Belı̄l châmı̄ts is a mash (composed of oats, barley, and vetches, or things of that kind) made more savoury with salt and sour vegetables;Such as Salsola kali, Salsola tragus, Salsola soda, and other plants of the family of the chenopodiaceae. that is to say, a farrago (from bâlal, to mix; Comm. on Job, at Job 40:19-24). According to Wetzstein, it is ripe barley (unthreshed during the harvest and threshing time, and the grain itself for the rest of the year) mixed with salt or salt vegetables. In any case, belı̄l is to be understood as referring to the grain; this is evident from the relative clause, “which has been winnowed” (= mezōreh, Ewald, §169,d), or perhaps more correctly, “which he (one) winnows” (part. kal), the participle standing for the third person, with the subject contained within itself (Ewald, §200), i.e., not what was generally given from economy, viz., barley, etc., mixed with chopped straw (tibn), but pure grain (habb mahd, as they say at the present day). Rachath is a winnowing shovel, which is still used, according to Wetzstein, in Merj. Gedur, and Hauran; mizreh, on the other hand, is the winnowing fork with six prongs. Dainty food, such as was only given occasionally to the cattle, as something especially strengthening, would then be their regular food, and would be prepared in the most careful manner. “Who cannot see,” exclaims Vitringa, “that this is to be taken spiritually?” He appeals to what Paul says in 1Co 9:9, viz., that God does not trouble Himself about oxen. But Paul did not mean this in the same sense as Aristotle, who maintained that the minima were entirely excluded from the providence of God. What the Scriptures say concerning cattle, they do not say for the sake of the cattle, but for the sake of men; though it does not follow that the cattle are to be understood figuratively, as representing men. And this is the case here. What the prophet paints in this idyllic style, in colours furnished by the existing customs,Asses particularly, even those of a guest, are generally very much neglected. The host throws them a little grass, and then hangs up the fodder-sack full of chopped straw; and it is a sign of extraordinary hospitality of corn is given to the asses as well as to the horses. - Wetzstein. is not indeed intended to be understood in the letter; and yet it is to be taken literally. In the age of glory, even on this side of eternity, a gigantic stride will be taken forward towards the glorification of universal nature, and towards the end of all those sighs which are so discernible now, more especially among domestic animals. The prophecy is therefore to be interpreted according to Rom 8:19.; from which we may clearly see that God does trouble Himself about the sighing of an ox or ass that is overburdened with severe toil, and sometimes left to starve.

Isa 30:26

The promise now rises higher and higher, and passes from earth to heaven. “And the light of the moon will be as the light of the sun, and the light of the sun will be multiplied sevenfold, like the light of seven days, in the day that Jehovah bindeth the hurt of His people, and healeth the crushing of His stroke.” Modern commentators from Lowth downwards for the most part pronounce היּמים שׁבעת כּאור a gloss; and there is one external evidence in favour of this, which is wanting in the case of the other supposed glosses in Isaiah, namely, that the words are omitted by the lxx (though not by the Targum, the Syriac, or Jerome). Even Luther (although he notices these words in his exposition and sermons) merely renders them, der Sonnen schein wird siebenmal heller sein denn jtzt (the sunlight will be seven times as bright as it is now). But the internal evidence does not favour their spuriousness even in the case before us; for the fact that the regularity of the verse, as consisting of four members, is thereby disturbed, is no evidence at all, since the v. could be warranted in a pentastic quite as well as in a tetrastic form. We therefore decide in this instance also in favour of the conclusion that the prophet composed the gloss himself. But we cannot maintain, with Umbreit, that the addition was necessary, in order to guard against the idea that there would be seven suns shining in the sky; for the prophet does not predict a multiplication of the sun by seven, but simply the multiplication of its light. The seven days are the length of an ordinary week. Drechsler gives it correctly: “The radiated light, which is sufficient to produce the daylight for a whole week according to the existing order of things, will then be concentrated into a single day.” Luther renders it in this way, als wenn sieben tag ynn eynander geschlossen weren (as if seven days were enclosed in one another). This also is not meant figuratively, any more than Paul means is figuratively, when he says, that with the manifestation of the “glory” of the children of God, the “corruption” of universal nature will come to an end. Nevertheless, it is not of the new heaven that the prophet is speaking, but of the glorification of nature, which is promised by both the Old Testament prophecy and by that of the New at the closing period of the world’s history, and which will be the closing typical self-annunciation of that eternal glory in which everything will be swallowed up. The brightest, sunniest days then alternate, as the prophet foretells, with the most brilliant moonlight nights. No other miracles will be needed for this than that wonder-working power of God, which even now produces those changes of weather, the laws of which no researches of natural science have enabled us to calculate, and which will then give the greatest brilliancy and most unchangeable duration to what is now comparatively rare - namely, a perfectly unclouded sky, with sun or moon shining in all its brilliancy, yet without any scorching from the one, or injurious effects from the other. Heaven and earth will then put on their sabbath dress; for it will be the Sabbath of the world’s history, the seventh day in the world’s week. The light of the seven days of the world’s week will be all concentrated in the seventh. For the beginning of creation was light, and its close will be light as well. The darkness all comes between, simply that it may be overcome. At last will come a bōqer (morning), after which it will no more be said, “And evening was, and morning was.” The prophet is speaking of the last type of this morning. What he predicts here precedes what he predicted in Isa 24:23, just as the date of its composition precedes that of chapters 24-27; for there the imperial city was Babylon, whereas here the glory of the latter day is still placed immediately after the fall of Assyria.

Isa 30:27-28 “Behold, the name of Jehovah cometh from far, burning His wrath, and quantity of smoke: His lips are full of wrathful foam, and His tongue like devouring fire. And His breath is like an overflowing brook, which reaches half-way to the neck, to sift nations in the sieve of nothingness; and a misleading bridle comes to the cheeks of the nations.” Two figures are here melted together - namely, that of a storm coming up from the farthest horizon, which turns the sky into a sea of fire, and kindles whatever it strikes, so that there rises up a heavy burden, or thick mass of smoke (kōbhed massâ'âh, like mas'ēth in Jdg 20:40, cf., Jdg 20:38; on this attributive combination, burning His wrath (Ewald, §288,c) and a quantity, etc., see Isa 13:9); and that of a man burning with wrath, whose lips foam, whose tongue moves to and fro like a flame, and whose breath is a snorting that threatens destruction, which when it issues from Jehovah swells into a stream, which so far covers a man that only his neck appears as the visible half. We had the same figure in Isa 8:8, where Asshur, as it came upon Judah, was compared to such an almost overwhelming and drowning flood. Here, again, it refers to Judah, which the wrath of Jehovah had almost though not entirely destroyed. For the ultimate object of the advancing name of Jehovah (shēm, name, relating to His judicial coming) is to sift nations, etc.: lahănâphâh for lehânı̄ph (like lahăzâdâh in Dan 5:20), to make it more like nâphâh in sound. The sieve of nothingness is a sieve in which everything, that does not remain in it as good corn, is given up to annihilation; שׁוא is want of being, i.e., of life from God, and denotes the fate that properly belongs to such worthlessness. In the case of v'resen (and a bridle, etc.) we must either supply in thought לשׂום (שׂם), or, what is better, take it as a substantive clause: “a misleading bridle” (or a bridle of misleading, as Böttcher renders it, math‛eh being the form mashqeh) holds the cheeks of the nations. The nations are regarded as wild horses, which could not be tamed, but which were now so firmly bound and controlled by the wrath of God, that they were driven down into the abyss.

Isa 30:29

This is the issue of the judgment which begins at the house of God, then turns against the instrument employed, namely the heathen, and becomes to the Israel that survives a counterpart of the deliverance from Egypt. “Your song will then sound as in the night, when the feast is celebrated; and ye will have joy of heart like those who march with the playing of flutes, to go up to the mountain of Jehovah, to the Rock of Israel.” In the word châg (feast), which is generally used with special reference to the feast of tabernacles, there is here an unmistakeable allusion to the passover, as we may see from the introduction of “the night,” which evidently means the night before the passover (lēl shimmurı̄m, Exo 12:42), which was so far a festal night, that it preceded and introduced the feast of unleavened bread. The prophet has taken his figure from the first passover-night in Egypt, when Israel was rejoicing in the deliverance which it was just about to receive, whilst the destroying angel was passing through the land. Such would be the song which they would be able to sing, when Jehovah poured out His judgment upon His people’s enemies outside. The church is shut up in its chamber (Isa 26:20), and its joy resembles the heartfelt joy of those who go on pilgrimage on one of the three great feasts, or in the procession that carries up the first-fruits to Jerusalem (Biccurim, iii. 3), going up with the sound of flutes to the mountain of Jehovah, to appear before Him, the Rock of Israel.

Isa 30:30-33

Israel is marching in such a joyful way to a sacred and glorious height, whilst outside Jehovah is sweeping the world-power entirely away, and that without any help from Israel. “And Jehovah causes His majestic voice to be heard, and causes the lowering of His arm to be seen, with the snorting of wrath and the blazing of devouring fire, the bursting of a cloud, and pouring of rain and hailstones. For Asshur will be terrified at the voice of Jehovah, when He smites with the staff. And it will come to pass, every stroke of the rod of destiny, which Jehovah causes to fall upon Asshur, is dealt amidst the noise of drums and the playing of guitars; and in battles of swinging arm He fights it. For a place for the sacrifice of abominations has long been made ready, even for the king is it prepared; deep, broad has He made it: its funeral-pile has fire and wood in abundance; the breath of Jehovah like a stream of brimstone sets it on fire.” The imposing crash (on hōd, see Job 39:20) of the cry which Jehovah causes to be heard is thunder (see Psa 29:1-11); for the catastrophe occurs with a discharge of all the destructive forces of a storm (see Isa 29:6). Nephets is the “breaking up” or “bursting,” viz., of a cloud. It is through such wrath-announcing phenomena of nature that Jehovah manifests the otherwise invisible letting down of His arm to smite (nachath may possibly not be the derivative of nūăch, “settling down,” but of nâchath, “the coming down,” as in Psa 38:3; just as shebheth in 2Sa 23:7 is not derived from shūbh, but from shâbhath, to go to ruin). Isa 30:31, commencing with ki (for), explains the terrible nature of what occurs, from the object at which it is directed: Asshur is alarmed at the voice of Jehovah, and thoroughly goes to pieces. We must not render this, as the Targum does, “which smites with the rod,” i.e., which bears itself so haughtily, so tyrannically (after Isa 10:24). The smiter here is Jehovah (lxx, Vulg., Luther); and basshēbhet yakkeh is either an attributive clause, or, better still, a circumstantial determining clause, eo virga percutiente. According to the accents, vehâyâh in Isa 30:32 is introductory: “And it will come to pass, every stroke of the punishing rod falls (supply יהיה) with an accompaniment of drums and guitars” (the Beth is used to denote instrumental accompaniment, as in Isa 30:29; Isa 24:9; Psa 49:5, etc.) - namely, on the part of the people of Jerusalem, who have only to look on and rejoice in the approaching deliverance. Mūsâdâh with mattēh is a verbal substantive used as a genitive, “an appointment according to decree” (comp. yâsad in Hab 1:12, and yâ‛ad in Mic 6:9). The fact that drums and guitars are heard along with every stroke, is explained in Isa 30:32: “Jehovah fights against Asshur with battles of swinging,” i.e., not with darts or any other kind of weapon, but by swinging His arm incessantly, to smite Asshur without its being able to defend itself (cf., Isa 19:16). Instead of בּהּ, which points back to Asshur, not to matteh, the keri has בּם, which is not so harsh, since it is immediately preceded by עליו. This cutting down of the Assyrians is accounted for in Isa 30:33, (ki, for), from the fact that it had long ago been decreed that they should be burned as dead bodies. 'Ethmūl in contrast with mâchâr is the past: it has not happened today, but yesterday, i.e., as the predestination of God is referred to, “long ago.”Tophteh is the primary form of tōpheth (from tūph, not in the sense of the Neo-Persian tâften, Zend. tap, to kindle or burn, from which comes tafedra, melting; but in the Semitic sense of vomiting or abhorring: see at Job 17:6), the name of the abominable place where the sacrifices were offered to Moloch in the valley of Hinnom: a Tophet-like place. The word is variously treated as both a masculine and feminine, possibly because the place of abominable sacrifices is described first as bâmâh in Jer 7:31. In the clause הוּכן למּלך גּם־הוא, the gam, which stands at the head, may be connected with lammelekh, “also for the king is it prepared” (see at Job 2:10); but in all probability lammelekh is a play upon lammolekh (e.g., Lev 18:2), “even this has been prepared for the Melekh,” viz., the king of Asshur. Because he was to be burned there, together with his army, Jehovah had made this Tophet-like place very deep, so that it might have a far-reaching background, and very broad, so that in this respect also there might be room for many sacrifices. And their medūrâh, i.e., their pile of wood (as in Eze 24:9, cf., Eze 24:5, from dūr, Talm. dayyēr, to lay round, to arrange, pile), has abundance of fire and wood (a hendiadys, like “cloud and smoke” in Isa 4:5). Abundance of fire: for the breath of Jehovah, pouring upon the funeral pile like a stream of brimstone, sets it on fire. בּ בּער, not to burn up, but to set on fire. בּהּ points back to tophteh, like the suffix of medurâthâh.So far as the form of the text is concerned, kōl has the disjunctive yethib before pashta, which occurs eleven times according to the Masora. Nevertheless the word is logically connected in the closest manner with what follows (comp. 'ēth tōrath in Isa 5:24). The âh of mūsâdâh is rafatum pro mappicato, according to the Masora; in which case the suffix would refer to Asshur. In the place of הוא גם we also meet with היּא גם, with this chethib and keri reversed; but the former, according to which הוכן is equivalent to הוכנה, has many examples to support it in the Masora. הוכן has kametz in correct MSS in half pause; whereas Kimchi (Michlol, 117b) regards it as a participle.

The Foolish Confidence of Judah. (b. c. 720.)

1 Woe to the rebellious children, saith the Lord , that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: 2 That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! 3 Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion. 4 For his princes were at Zoan, and his ambassadors came to Hanes. 5 They were all ashamed of a people that could not profit them, nor be a help nor profit, but a shame, and also a reproach. 6 The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them. 7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.

It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour from their neighbours on the other side, instead of looking up to God and putting their confidence in him. Against the Israelites they sought to the Syrians, 2 Chron. xvi. 2, 3. Against the Syrians they sought to the Assyrians, 2 Kings xvi. 7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh upbraided them with so doing, 2 Kings xviii. 21. Now observe here,

I. How this sin of theirs is described, and what there was in it that was provoking to God. When they saw themselves in danger and distress, 1. They would not consult God. They would do things of their own heads, and not advise with God, though they had a ready and certain way of doing it by Urim or prophets. They were so confident of the prudence of their own measures that they thought it needless to consult the oracle; nay, they were not willing to put it to that issue: "They take counsel among themselves, and one from another; but they do not ask counsel, much less will they take counsel, of me. They cover with a covering" (they think to secure themselves with one shelter or other, which may serve to cover them from the violence of the storm), "but not of my Spirit" (not such as God by his Spirit, in the mouth of his prophets, directed them to), "and therefore it will prove too short a covering, and a refuge of lies." 2. They could not confide in God. They did not think it enough to have God on their side, nor were they at all solicitous to make him their friend, but they strengthened themselves in the strength of Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the Assyrian while they had him for them. The shadow of Egypt (and it was but a shadow) was the covering in which they wrapped themselves.

II. What was the evil of this sin. 1. It bespoke them rebellious children; and a woe is here denounced against them under that character, v. 1. They were, in profession, God's children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to sin. It was sin that brought them into distress; and then, instead of repenting, they trespassed yet more against the Lord, 2 Chron. xxviii. 22. And those that had abused God's mercies to them, making them the fuel of their lusts, abused their afflictions too, making them an excuse for their distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they make their own chain heavy, so it is just with God to make their plagues wonderful. Now that which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for their allies: They walk to go down to Egypt, travel up and down to find an advantageous road thither; but they have not asked at my mouth, never considered whether God would allow and approve of it or no. (2.) That they were at such a vast expense to do it, v. 6. They load the beasts of the south (horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is common with people in a fright, that they were safer any where than where they were. Or they sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as pay for their army. God would have helped them gratis; but, if they will have help from the Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt, whence come the lion and fiery serpent, Deut. viii. 15. They would venture through that dangerous wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in ravenous and venomous creatures. See what dangers men run into that forsake God, and what dangers they will run into in pursuance of their carnal confidences and their expectations from the creature.

III. What would be the consequence of it. 1. The Egyptians would receive their ambassadors, would address them very respectfully, and be willing to treat with them (v. 4): His princes were at Zoan, at Pharaoh's court there, and had their audience of the king, who encouraged them to depend upon his friendship and the succours he would send them. But, 2. They would not answer their expectation: They could not profit them, v. 5. For God says, They shall not profit them (v. 6), and every creature is that to us (and no more) which he makes it to be. The forces they were to furnish them with could not be raised in time; or, when they were raised, they were not fit for service, and they would not venture any of their veteran troops in the expedition; or the march was so long that they could not come up when they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly incline to the Assyrians, upon some account or other: The Egyptians shall help in vain, and to no purpose, v. 7. They shall hinder and hurt, instead of helping. And therefore, 3. These people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all their expectations from them and confidence in them (v. 3): "The strength of Pharaoh, which was your pride, shall be your shame; all your neighbours will upbraid you, and you will upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land shadowing with wings (ch. xviii. 1), which was your confidence, shall be your confusion; it will not only disappoint you, and be the matter of your shame, but it will weaken all your other supports, and be an occasion of mischief to you." God afterwards threatens the ruin of Egypt for this very thing, because they had dealt treacherously with Israel and been a staff of a reed to them, Ezek. xxix. 6, 7. The princes and ambassadors of Israel, who were so forward to court an alliance with them, when they come among them shall see so much of their weakness, or rather of their baseness, that they shall all be ashamed of a people that could not be a help or profit to them, but a shame and reproach, v. 5. Those that trust in God, in his power, providence, and promise, are never made ashamed of their hope; but those that put confidence in any creature will sooner or later find it a reproach to them. God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God.

IV. The use and application of all this (v. 7): "Therefore have I cried concerning this matter, this project of theirs. I have published it, that all might take notice of it. I have pressed it as one in earnest. Their strength is to sit still, in a humble dependence upon God and his goodness and a quiet submission to his will, and not to wander about and put themselves to great trouble to seek help from this and the other creature." If we sit still in a day of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful regular methods for our own preservation, this will be the strength of our souls both for services and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord. When we have tired ourselves by seeking for help from creatures we shall find it the best way of recruiting ourselves to repose in the Creator. Here I am, let him do with me as he pleases.

Doom of Incorrigible Sinners. (b. c. 720.)

8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: 9 That this is a rebellious people, lying children, children that will not hear the law of the Lord : 10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: 11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. 12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: 13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. 14 And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. 15 For thus saith the Lord God , the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. 16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. 17 One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill.

Here, I. The preface is very awful. The prophet must not only preach this, but he must write it (v. 8), write it in a table, to be hung up and exposed to public view; he must carefully note it, not in loose papers which might be lost or torn, but in a book, to be preserved for posterity, in perpetuam rei memoriam—for a standing testimony against this wicked generation; let it remain not only to the next succeeding ages, but for ever and ever, while the world stands; and so it shall, for the book of the scriptures no doubt, shall continue, and be read, to the end of time. Let it be written, 1. To shame the men of the present age, who would not hear and heed it when it was spoken. Let it be written, that it may not be lost; their children may profit by it, though they will not. 2. To justify God in the judgments he was about to ring upon them; people will be tempted to think he was too hard upon them, and over-severe, unless they know how very bad they were, how very provoking, and what fair means God tried with them before he brought it to this extremity. 3. For warning to others not to do as they did, lest they should fare as they fared. It is designed for admonition to those of the remotest place and age, even those upon whom the ends of the world have come, 1 Cor. x. 11. It may be of use for God's ministers not only to preach, but to write; for that which is written remains.

II. The character given of the profane and wicked Jews is very sad. He must, if he will draw them in their own colours, write this concerning them (and we are sure he does not bear false witness against them, nor make them worse than they were, for the judgment of God is according to truth), That this is a rebellious people, v. 9. The Jews were, for aught we know, the only professing people God had then in the world, and yet many of them were a rebellious people. 1. They rebelled against their own convictions and covenants: "They are lying children, that will not stand to what they say, that promise fair, but perform nothing;" when he took them into covenant with himself he said of them, Surely they are my people, children that will not lie (ch. lxiii. 8); but they proved otherwise. 2. They rebelled against the divine authority: "They are children that will not hear the law of the Lord, nor heed it, but will do as they have a mind, let God himself say what he will to the contrary."

III. The charge drawn up against them is very high and the sentence passed upon them very dreadful. Two things they here stand charged with, and their doom is read for both, a fearful doom:—

1. They forbade the prophets to speak to them in God's name, and to deal faithfully with them.

(1.) This their sin is described, v. 10, 11. They set themselves so violently against the prophets to hinder them from preaching, or at least from dealing plainly with them in their preaching, did so banter them and browbeat them, that they did in effect say to the seers, See not. They had the light, but they loved darkness rather. It was their privilege that they had seers among them, but they did what they could to put out their eyes—that they had prophets among them, but they did what they could to stop their mouths; for they tormented them in their wicked ways, Rev. xi. 10. Those that silence good ministers, and discountenance good preaching, are justly counted, and called, rebels against God. See what it was in the prophets' preaching with which they found themselves aggrieved. [1.] The prophets told them of their faults, and warned them of their misery and danger by reason of sin, and they could not bear that. They must speak to them smooth things, must flatter them in their sins, and say that they did well, and there was no harm, no peril, in the course of life they lived in. Let a thing be ever so right and true, if it be not smooth, they will not hear it. But if it be agreeable to the good opinion they have of themselves, and will confirm them in that, though it be ever so false and ever so great a cheat upon them, they will have it prophesied to them. Those deserve to be deceived that desire to be so. [2.] The prophets stopped them in their sinful pursuits, and stood in their way like the angel in Balaam's road, with the sword of God's wrath drawn in their hand; so that they could not proceed without terror. And this they took as a great insult. When they went on frowardly in the way of their hearts they said to the prophets, "Get you out of the way, turn aside out of the paths. What do you do in our way? Cannot you let us alone to do as we please?" Those have their hearts fully set in them to do evil that bid their faithful monitors to stand out of their way. Forbear, why shouldst thou be smitten? 2 Chron. xxv. 16. [3.] The prophets were continually telling them of the Holy One of Israel, what an enemy he is to sin ad how severely he will reckon with sinners; and this they could not endure to hear of. Both the thing itself and the expression of it were too serious for them; and therefore, if the prophets will speak to them, they will make it their bargain that they shall not call God the Holy One of Israel; for God's holiness is that attribute which wicked people most of all dread. Let us no more be troubled with that state-preface (as Mr. White calls it) to your impertinent harangues. Those have reason to fear perishing in their sins that cannot bear to be frightened out of them.

(2.) Now what is the doom passed upon them for this? We have it, v. 12, 13. Observe, [1.] Who it is that gives judgment upon them: Thus saith the Holy One of Israel. That title of God which they particularly excepted against the prophet makes use of. Faithful ministers will not be driven from using such expressions as are proper to awaken sinners, though they be displeasing. We must tell men that God is the Holy One of Israel, and so they shall find him, whether they will hear or whether they will forbear. [2.] What the ground of the judgment is: Because they despise this word—wither, in general, every word that the prophets said to them, or this word in particular, which declares God to be the Holy One of Israel: "they despise this, and will neither make it their fear, to stand in awe of it, nor make it their hope, to put any confidence in it; but, rather than they will be beholden to the Holy One of Israel, they will trust in oppression and perverseness, in the wealth they have got and the interest they have made by fraud and violence, or in the sinful methods they have taken for their own security, in contradiction to God and his will. On these they lean, and therefore it is just that they should fall." [3.] What the judgment is that is passed upon them: "This iniquity shall be to you as a breach ready to fall. This confidence of yours will be like a house built upon the sand, which will fall in the storm and bury the builder in the ruins of it. Your contempt of that word of God which you might build upon will make every thing else you trust like a wall that bulges out, which, if any weight be laid upon it, comes down, nay, which often sinks with its own weight." The ruin they would hereby bring upon themselves should be, First, A surprising ruin: The breaking shall come suddenly, at an instant, when they do not expect it, which will make it the more frightful, and when they are not prepared or provided for it, which will make it the more fatal. Secondly, An utter ruin, universal and irreparable: "Your and all your confidences shall be not only weak as the potter's clay (ch. xxix. 16), but broken to pieces as the potter's vessel. He that has the rod of iron shall break it (Ps. ii. 9) and he shall not spare, shall not have any regard to it, nor be in care to preserve or keep whole any part of it. But, when once it is broken so as to be unfit for use, let it be dashed, let it be crushed, all to pieces, so that there may not remain one sherd big enough to take up a little fire or water"—two things we have daily need of, and which poor people commonly fetch in a piece of a broken pitcher. They shall not only be as a bowing wall (Ps. lxii. 3), but as a broken mug or glass, which is good for nothing, nor can ever be made whole again.

2. They slighted the gracious directions God gave them, not only how to secure themselves and make themselves safe, but how to compose themselves and make themselves easy; they would take their own way, v. 15-17. Observe here,

(1.) The method God put them into for salvation and strength. The God that knew them, and knew what was proper for them, and desired their welfare, gave them this prescription; and it is recommended to us all. [1.] Would we be saved from the evil of every calamity, guarded against the temptation of it and secured from the curse of it, which are the only evil things in it? It must be in returning and rest, in returning to God and reposing in him as our rest. Let us return from our evil ways, into which we have gone aside, and rest and settle in the way of God and duty, and that is the way to be saved. "Return from this project of going down to Egypt, and rest satisfied in the will of God, and then you may trust him with your safety. In returning (in the thorough reformation of your hearts and lives) and in rest (in an entire submission of your souls to God and a complacency in him) you shall be saved." [2.] Would we be strengthened to do what is required of us and to bear what is laid upon us? It must be in quietness and in confidence; we must keep our spirits calm and sedate by a continual dependence upon God, and his power and goodness; we must retire into ourselves with a holy quietness, suppressing all turbulent and tumultuous passions, and keeping the peace in our own minds. And we must rely upon God with a holy confidence that he can do what he will and will do what is best for his people. And this will be our strength; it will inspire us with such a holy fortitude as will carry us with ease and courage through all the difficulties we may meet with.

(2.) The contempt they put upon this prescription; they would not take God's counsel, though it was so much for their own good. And justly will those die of their disease that will not take God for their physician. We are certainly enemies to ourselves if we will not be subjects to him. They would not so much as try the method prescribed: "But you said, No (v. 16), we will not compose ourselves, for we will flee upon horses and we will ride upon the swift; we will hurry hither and thither to fetch in foreign aids." They think themselves wiser than God, and that they know what is good for themselves better than he does. When Sennacherib took all the fenced cities of Judah, those rebellious children would not be persuaded to sit still and patiently to expect God's appearing for them, as he did wonderfully at last; but they would shift for their own safety, and thereby they exposed themselves to so much the more danger.

(3.) The sentence passed upon them for this. Their sin shall be their punishment: "You will flee, and therefore you shall flee; you will be upon the full speed, and therefore so shall those be that pursue you." The dogs are most apt to run barking after him that rides fast. The conquerors protected those that sat still, but pursued those that made their escape; and so that very project by which they hoped to save themselves was justly their ruin and the most guilty suffered most. It is foretold, v. 17, [1.] That they should be easily cut off; they should be so dispirited with their own fears, increased by their flight, that one of the enemy should defeat a thousand of them, and five put an army to flight, which could never be unless their Rock had sold them Deut. xxxii. 30. [2.] That they should be generally cut off, and only here and there one should escape alone in a solitary place, and be left for a spectacle too, as a beacon upon the top of a mountain, a warning to others to avoid the like sinful courses and carnal confidences.

Promises. (b. c. 720.)

18 And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. 19 For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. 20 And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: 21 And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. 22 Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. 23 Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. 24 The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan. 25 And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. 26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.

The closing words of the foregoing paragraph (You shall be left as a beacon upon a mountain) some understand as a promise that a remnant of them should be reserved as monuments of mercy; and here the prophet tells them what good times should succeed these calamities. Or the first words in this paragraph may be read by way of antithesis, Notwithstanding this, yet will the Lord wait that he may be gracious. The prophet, having shown that those who made Egypt their confidence would be ashamed of it, here shows that those who sat still and made God alone their confidence would have the comfort of it. It is matter of comfort to the people of God, when the times are very bad, that all will be well yet, well with those that fear God, when we say to the wicked, It shall be ill with you.

I. God will be gracious to them and will have mercy on them. This is the foundation of all good. If we find favour with God, and he have mercy upon us, we shall have comfort according to the time that we have been afflicted.

1. The mercy in store for them is very affectingly expressed. (1.) "He will wait to be gracious (v. 18); he will wait till you return to him and seek his face, and then he will be ready to meet you with mercy. He will wait, that he may do it in the best and fittest time, when it will be most for his glory, when it will come to you with the most pleasing surprise. He will continually follow you with his favours, and not let slip any opportunity of being gracious to you." (2.) "He will stir up himself to deliver you, will be exalted, will be raised up out of his holy habitation (Zech. ii. 13), that he may appear for you in more than ordinary instances of power and goodness; and thus he will be exalted, that is, he will glorify his own name. This is what he aims at in having mercy on his people." (3.) He will be very gracious (v. 19), and this in answer to prayer, which makes his kindness doubly kind: "He will be gracious to thee, at the voice of thy cry, the cry of thy necessity, when that is most urgent—the cry of thy prayer, when that is most fervent. When he shall hear it, there needs no more; at the first word he will answer thee, and say, Here I am." Herein he is very gracious indeed. In particular, [1.] Those who were disturbed in the possession of their estates shall again enjoy them quietly. When the danger is over the people shall dwell in Zion, at Jerusalem, as they used to do; they shall dwell safely, free from the fear of evil. [2.] Those who were all in tears shall have cause to rejoice, and shall weep no more; and those who dwell in Zion, the holy city, will find enough there to wipe away tears from their eyes.

2. This is grounded upon two great truths: (1.) That the Lord is a God of judgment; he is both wise and just in all the disposals of his providence, true to his word and tender of his people. If he correct his children, it is with judgment (Jer. x. 24), with moderation and discretion, considering their frame. We think we may safely refer ourselves to a man of judgment; and shall we not commit our way to a God of judgment? (2.) That therefore all those are blessed who wait for him, who not only wait on him with their prayers, but wait for him with their hopes, who will not take any indirect course to extricate themselves out of their straits, or anticipate their deliverance, but patiently expect God's appearances for them in his own way and time. Because God is infinitely wise, those are truly happy who refer their cause to him.

II. They shall not again know the want of the means of grace, v. 20, 21. Here, 1. It is supposed that they might be brought into straits and troubles after this deliverance was wrought for them. It was promised (v. 19), that they should weep no more and that God would be gracious to them; and yet here it is taken for granted that God may give them the bread of adversity and the water of affliction, prisoners' fare (1 Kings xxii. 27), coarse and sorry food, such as the poor use. When one trouble is over we know not how soon another may succeed; and we may have an interest in the favour of God, and such consolations as are sufficient to prohibit weeping, and yet may have bread of adversity given us to eat and water of affliction to drink. Let us therefore not judge of love or hatred by what is before us. 2. It is promised that their eyes should see their teachers, that is, that they should have faithful teachers among them, and should have hearts to regard them and not slight them as they had done; and then they might the better be reconciled to the bread of adversity and the water of affliction. It was a common saying among the old Puritans, Brown bread and the gospel are good fare. A famine of bread is not so great a judgment as a famine of the word of God, Amos viii. 11, 12. It seems that their teachers had been removed into corners (probably being forced to shift for their safety in the reign of Ahaz), but it shall be so no more. Veritas non quærit angulos—Truth seeks no corners for concealment. But the teachers of truth may sometimes be driven into corners for shelter; and it goes ill with the church when it is so, when the woman with her crown of twelve stars is forced to flee into the wilderness (Rev. xii. 6), when the prophets are hidden by fifty in a cave, 1 Kings xviii. 4. But God will find a time to call the teachers out of their corners again, and to replace them in their solemn assemblies, which shall see their own teachers, the eyes of all the synagogue being fastened on them, Luke iv. 20. And it will be the more pleasing because of the restraint they have been for some time under, as light out of darkness, as life from the dead. To all that love God and their own souls this return of faithful teachers out of their corners, especially with a promise that they shall not be removed into corners any more, is the most acceptable part of any deliverance, and has comfort enough in it to sweeten even the bread of adversity and the water of affliction. But this is not all: 3. It is promised that they shall have the benefit, not only of the public ministry, but of private and particular admonition and advice (v. 21): "Thy ears shall hear a word behind thee, calling after thee as a man calls after a traveller that he sees going out of his road." Observe, (1.) Whence this word shall come—from behind thee, from some one whom thou dost not see, but who sees thee. "Thy eyes see thy teachers; but this is a teacher out of sight, it is thy own conscience, which shall now by the grace of God be awakened to do its office." (2.) What the word shall be: "This is the way, walk you in it. When thou art doubting, conscience shall direct thee to the way of duty; when thou art dull and trifling, conscience shall quicken thee in that way." As God has not left himself without witness, so he has not left us without guides to show us our way. (3.) The seasonableness of this word: It shall come when you turn to the right hand or to the left. We are very apt to miss our way; there are turnings on both hands, and those so tracked and seemingly straight that they may easily be mistaken for the right way. There are right-hand and left-hand errors, extremes on each side virtue; the tempter is busy courting us into the by-paths. It is happy then if by the particular counsels of a faithful minister or friend, or the checks of conscience and the strivings of God's Spirit, we be set right and prevented from going wrong. (4.) The success of this word: "It shall not only be spoken, but thy ears shall hear it; whereas God has formerly spoken once, yea, twice, and thou hast not perceived it (Job xxxiii. 14), now thou shalt listen attentively to these secret whispers, and hear them with an obedient ear." If God gives us not only the word, but the hearing ear, not only the means of grace, but a heart to make a good use of those means, we have reason to say, He is very gracious to us, and reason to hope he has yet further mercy in store for us.

III. They shall be cured of their idolatry, shall fall out with their idols, and never be reconciled to them again, v. 22. The deliverance God shall work for them shall convince them that it is their interest, as well as duty, to serve him only; and they shall own that, as their trouble was brought upon them for their idolatries, so it was removed upon condition that they should not return to them. This is also the good effect of their seeing their teachers and hearing the word behind them; by this it shall appear that they are the better for the means of grace they enjoy—they shall break off from their best-beloved sin. Observe, 1. How foolishly mad they had formerly been upon their idols, in the day of their apostasy. Idolaters are said to be mad upon their idols (Jer. l. 38), doatingly fond of them. They had graven images of silver, and molten images of gold, and, though gold needs no painting, they had coverings and ornaments on these; they spared no cost in doing honour to their idols. 2. How wisely mad (if I may so speak) they now were at their idols, what a holy indignation they conceived against them in the day of their repentance. They not only degraded their images, but defaced them, not only defaced them, but defiled them; they not only spoiled the shape of them, but in a pious fury threw away the gold and silver they were made of, though otherwise valuable and convertible to a good use. They could not find in their hearts to make any vessel of honour of them. The rich clothes wherewith their images were dressed up they cast away as a filthy cloth which rendered those that touched it unclean until the evening, Lev. xv. 23. Note, To all true penitents sin has become very odious; they loathe it, and loathe themselves because of it; they cast it away to the dunghill, the fittest place for it, nay, to the cross, for they crucify the flesh; their cry against it is, Crucify it, crucify it. They say unto it, Abi hinc in malam rem—Get thee hence. They are resolved never to harbour it any more. They put as far from as they can all the occasions of sin and temptations to it, though they are as a right eye or a right hand, and protest against it as Ephraim did (Hos. xiv. 8), What have I to do any more with idols? Probably this was fulfilled in many particular persons, who, by the deliverance of Jerusalem from Sennacherib's army, were convinced of the folly of their idolatry and forsook it. It was fulfilled in the body of the Jewish nation at their return from their captivity in Babylon, for they abhorred idols ever after; and it is accomplished daily in the conversion of souls, by the power of divine grace, from spiritual idolatry to the fear and love of God. Those that join themselves to the Lord must abandon every sin, and say unto it, Get thee hence.

IV. God will then give them plenty of all good things. When he gives them their teachers, and they give him their hearts, so that they begin to seek the kingdom of God and the righteousness thereof, then all other things shall be added to them Matt. vi. 33. And when the people are brought to praise God then shall the earth yield her increase, and with it God, even our own God, shall bless us, Ps. lxvii. 5, 6. So it follows here: "When you shall have abandoned your idols, then shall God give the rain of your seed," v. 23. When we return to God in a way of duty he will meet us with his favours. 1. God will give you rain of your seed, rain to water the seed you sow, just at the time that it calls for it, as much as it needs and no more. Observe, How man's industry and God's blessing concur to the good things we enjoy relating to the life that now is: Thou shalt sow the ground, that is thy part, and then God will give the rain of thy seed, that is his part. It is so in spiritual fruit; we must take pains with our hearts and then wait on God for his grace. 2. The increase of the earth shall be rich and good, and every thing the best of the kind; it shall be fat and fat, very fat and very good, fat and plenteous (so we read it), good and enough of it. Your land shall be Canaan indeed; it was remarkably so after the defeat of Sennacherib, by the special blessing of God, ch. xxxvii. 30. God would thus repair the losses they sustained by that devastation. 3. Not only the tillage, but the pasture-ground should be remarkably fruitful: The cattle shall feed in large pastures; those that are at grass shall have room enough, and the oxen and asses that are kept up for use, to ear the ground, which must be the better fed for their being worked, shall eat clean provender. The corn shall not be given them in the chaff as usual, to make it go the further, but they shall have good clean corn fit for man's use, being winnowed with the fan. The brute-creatures shall share in the abundance; it is fit they should, for they groan under the burden of the curse which man's sin has brought upon the earth. 4. Even the tops of the mountains, that used to be barren, shall be so well watered with the rain of heaven that there shall be rivers and streams there, and running down thence to the valleys (v. 25), and this in the day of the great slaughter that should be made by the angel in the camp of the Assyrians, when the towers and batteries they had erected for the carrying on of the siege of Jerusalem, the army being slain, should fall of course. It is probable that this was fulfilled in the letter of it, and that about the same time that that army was cut off there were extraordinary rains in mercy to the land.

V. The effect of all this should be extraordinary comfort and joy to the people of God, v. 26. Light shall increase; that is, knowledge shall increase (when the prophecies are accomplished they shall be fully understood) or rather triumph shall: the light of the joy that is sown for the righteous shall now come up with a great increase. The light of the moon shall become as bright and as strong as that of the sun, and that of the sun shall increase proportionably and be as the light of seven days; every one shall be much more cheerful and appear much more pleasant than usual. There shall be a high spring-tide of joy in Judah and Jerusalem, upon occasion of the ruin of the Assyrian army, when the Lord binds up the breach of his people, not only saves them from being further wounded, but heals the wounds that have been given them by this invasion and makes up all their losses. The great distress they were reduced to, their despair of relief, and the suddenness of their deliverance, would much augment their joy. This is not unfitly applied by many to the light which the gospel brought into the world to those that sat in darkness, which has far exceeded the Old-Testament light as that of the sun does that of the moon, and which proclaims healing to the broken-hearted, and the binding up of their wounds.

Judgments on Assyria. (b. c. 720.)

27 Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire: 28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err. 29 Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord , to the mighty One of Israel. 30 And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones. 31 For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. 32 And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. 33 For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord , like a stream of brimstone, doth kindle it.

This terrible prediction of the ruin of the Assyrian army, though it is a threatening to them, is part of the promise to the Israel of God, that God would not only punish the Assyrians for the mischief they had done to the Israel of God, but would disable and deter them from doing the like again; and this prediction, which would now shortly be accomplished, would ratify and confirm the foregoing promises, which should be accomplished in the latter days. Here is,

I. God Almighty angry, and coming forth in anger against the Assyrians. He is here introduced in all the power and all the terror of his wrath, v. 27. The name of Jehovah, which the Assyrians disdain and set at a distance from them, as if they were out of its reach and it could do them no harm, behold, it comes from far. A messenger in the name of the Lord comes from as far off as heaven itself. He is a messenger of wrath, burning with his anger. God's lips are full of indignation at the blasphemy of Rabshakeh, who compared the God of Israel with the gods of the heathen; his tongue is as a devouring fire, for he can speak his proud enemies to ruin; his very breath comes with as much force as an overflowing stream, and with it he shall slay the wicked, ch. xi. 4. He does not stifle or smother his resentments, as men do theirs when they are either causeless or impotent; but he shall cause his glorious voice to be heard when he proclaims war with an enemy that sets him at defiance, v. 30. He shall display the indignation of his anger, anger in the highest degree; it shall be as the flame of a devouring fire, which carries and consumes all before it, with lightning or dissipation, and with tempest and hailstones, all which are the formidable phenomena of nature, and therefore expressive of the terror of the Almighty God of nature.

II. The execution done by this anger of the Lord. Men are often angry when they can only threaten and talk big; but when God causes his glorious voice to be heard that shall not be all: he will show the lighting down of his arm too, v. 30. The operations of his providence shall accomplish the menaces of his word. Those that would not see the lifting up of his arm (ch. xxvi. 11) shall feel the lighting down of it, and find, to their cost, that the burden thereof is heavy (v. 27), so heavy that they cannot bear it, nor bear up against it, but must unavoidably sink and be crushed under it. Who knows the power of his anger or imagines what an offended God can do? Five things are here prepared for the execution:—1. Here is an overflowing stream, that shall reach to the midst of the neck, shall quite overwhelm the whole body of the army, and Sennacherib only, the head of it, shall keep above water and escape this stroke, while yet he is reserved for another in the house of Nisroch his god. The Assyrian army had been to Judah as an overflowing stream, reaching even to the neck (ch. viii. 7, 8), and now the breath of God's wrath will be so to it. 2. Here is a sieve of vanity, with which God would sift those nations of which the Assyrian army was composed, v. 28. The great God can sift nations, for they are all before him as the small dust of the balance; he will sift them, not to gather out of them any that should be preserved, but so as to shake them one against another, put them into great consternation, and shake them all away at last; for it is a sieve of vanity (which retains nothing) that they are shaken with, and they are found all chaff. 3. Here is a bridle, which God has in their jaws, to curb and restrain them from doing the mischief they would do, and to force and constrain them to serve his purposes against their own will, ch. x. 7. God particularly says of Sennacherib (ch. xxxvii. 29) that he will put a hook in his nose and a bridle in his lips. It is a bridle causing them to err, forcing them to such methods as will certainly be destructive to themselves and their interest and in which they will be infatuated. God with a word guides his people into the right way (v. 21), but with a bridle he turns his enemies headlong upon their own ruin. 4. Here is a rod and a staff, even the voice of the Lord, his word giving orders concerning it, with which the Assyrian shall be beaten down, v. 31. The Assyrian had been himself a rod in God's hand for the chastising of his people, and had smitten them, ch. x. 5. That was a transient rod; but against the Assyrian shall go forth a grounded staff, that shall give a steady blow, shall stick close to him and strike home, so as to leave an impression upon him. It is a staff with a foundation, founded upon the enemies' deserts and God's determinate counsel. It is a consumption determined (ch. x. 23), and therefore there is no escaping it, no getting out of the reach of it; it shall pass in every place where an Assyrian is found, and the Lord shall lay it upon him, and cause it to rest, v. 32. Such is the woeful case of those that persist in enmity to God: the wrath of God abides on them. 5. Here is Tophet ordained and prepared for them, v. 33. The valley of the son of Hinnom, adjoining to Jerusalem, was called Tophet. In that valley, it is supposed, many of the Assyrian regiments lay encamped, and were there slain by the destroying angel; or there the bodies of those that were so slain were burned. Hezekiah had lately, and from yesterday (so the word is) ordained it; that is, say some, he had cleared it of the images that were set up in it, to which they there burnt their children, and so prepared it to be a receptacle for the dead bodies of their enemies, for the king of Assyria (that is, for his army) it is prepared, and there is fuel enough ready to burn them all; and they shall be consumed as suddenly and effectually as if the fire were kept burning by a continual stream of brimstone, for such the breath of the Lord, his word and his wrath, will be to it. Now as the prophet, in the foregoing promises, slides insensibly into the promises of gospel graces and comforts, so here, in the threatening of the ruin of Sennacherib's army, he points at the final and everlasting destruction of all impenitent sinners. Our Saviour calls the future misery of the damned Gehenna, in allusion to the valley of Hinnom, which gives some countenance to the applying of this to that misery, as also that in the Apocalypse it is so often called the lake that burns with fire and brimstone. This is said to be prepared of old for the devil and his angels, for the greatest of sinners, the proudest, and that think themselves not accountable to any for what they say and do; even for kings it is prepared. It is deep and large, sufficient to receive the world of the ungodly; the pile thereof is fire and much wood. God's wrath is the fire, and sinners make themselves fuel to it; and the breath of the Lord (the power of his anger) kindles it, and will keep it ever burning. See ch. lxvi. 24. Wherefore stand in awe and sin not.

III. The great joy which this should occasion to the people of God. The Assyrian's fall is Jerusalem's triumph (v. 29): You shall have a song as in the night, a psalm of praise such as those sing who by night stand in the house of the Lord, and sing to his glory who gives songs in the night. It shall not be a song of vain mirth, but a sacred song, such as was sung when a holy solemnity was kept in a grave and religious manner. Our joy in the fall of the church's enemies must be a holy joy, gladness of heart, as when one goes, with a pipe (such as the sons of the prophets used when they prophesied, 1 Sam. x. 5), to the mountain of the Lord, there to celebrate the praises of the Mighty One of Israel. Nay, in every place where the divine vengeance shall pursue the Assyrians they shall not only fall unlamented, but all their neighbours shall attend their fall with tabrets and harps, pleased to see how God, in battles of shaking, such as shake them out of the world, fights with them (v. 32); for when the wicked perish there is shouting; and it is with a particular satisfaction that wise and good men see the ruin of those who, like the Assyrians, have insolently bidden defiance to God and trampled upon all mankind.

CHAP. XXX.

Ver. 1. WOe to the rebellious children] Vae filiis deſertoribus, vel Apoſtatis: ſo he boldly calleth the Politicians of his time, the Counſellors of State,Eſt ſpecies quadam [non-Latin text not transcribed] aliunde quam à Deo auxilium petere. Shebna and others who gave good Hezekiah ill counſel to ſend to Egypt for help when Sennacherib invaded him. Well might St. Paul ſay, Eſaias is very bold, Rom. 10.20. Conſurgens enim, Proceres inquit, quid hoc rei eſt quod occeptatis? malè omnino factum! vae vohis, vae reip. toti! ſuch another bold Court-preacher was Elias, Amos, John Baptiſt, Chryſoſtom, Latimer, Deering, &c. See Latimers letter to King Henry the eighth after the proclamation for aboliſhing Engliſh Books, Act. & Mon. fol 1591. where we may ſee and marvel at his great boldneſs and ſtoutneſs (ſaith Mr. Fox) who (as yet being no Biſhop, ſo freely and plainly, without all fear of death, adventuring his own life to diſcharge his Conſcience ſo boldly, to ſo mighty a Prince, in ſuch a dangerous caſe, againſt the Kings Law and proclamation, ſet out in ſuch a terrible time) durſt take upon him to write and to admoniſh, that which no Counſellor durſt once ſpeak unto him in defence of Chriſts Goſpel? &c.

That take Counſel, but not of me] Though I am the Wonderful Counſellor, chap. 9.6. and though they profeſs to be my children; but unruly rebellious ones; I muſt needs ſay, they are ſuch as like petty-gods within themſelves, run on of their own heads, and lean to their own underſtanding, Prov. 3.5. as if I were nothing to them, or as if Conſilii ſatis eſt in me mihi were their Motto. See the like folly, Joſh. 9.14.

That cover with a covering] But it will not reach,Et ordiremini telam. chap. 28.20. God will make the ſtrongeſt ſinew in the arm of fleſh to crack, and the faireſt bloſſoms of humane Policies to wither.

That they may add ſin to ſin] i. e. Thereby adding ſin to ſin, as Devt. 29.19. Job 34.37. See the Notes there.

Ver. 2. That walk to go down into Egypt] This they were flatly forbidden to do. But State-policy doth ſometimes carry it againſt expreſs Scripture, to the formalizing and enervating of the power of truth, till at length they have left us an heartleſs and ſapleſs Religion, as One well obſerveth. This is no thriving courſe certainly: here we have a dreadful Woe hang'd at the heels of it. The Grecian Churches firſt called in the Turks to their help, who diſtreſſed them, and then, through fear of the Turks, Anno 1438. ſent, and ſubjected themſelves to the Biſhop of Rome, that they might have the help of the Latine Churches: but ſhortly after they were deſtroyed, their Empire ſubdued, &c. teaching all others by their example, not to truſt to carnal Combinations, not to ſeek the aſſociation of others in a ſinful way.

Ver. 3. Therefore ſhall the ſtrength of Pharaoh be your ſhame] They that conſult not with God, conſult ſhame to their own houſes, Hab. 2.10. and becauſe they deſpiſe him, they ſhall be lightly eſteemed, 1 Sam. 2.30. When any came to Bacon and Burleigh, Q. Elizabeths graveſt Counſellors, with a project or deſign of raiſing her revenue, or promoting her intereſt, they would ask him how much reputation would redound unto her by it? Moſes, who was faithful in all Gods houſe, had the like care of Gods glory, Exod. 32.10, 12. and is therefore renowned to all poſterity. But theſe Apoſtates in the Text, for carnal policy and contempt of God, are juſtly branded and threatned with diſgrace and diſappointment.

Ver. 4. For his Princes were at Zoan] where Pharaoh kept his Court, and Moſes had done his Miracles.

And his Embaſſadors came to Hanes] This was, ſaith Hierom, a famous City in the utmoſt part of Egypt, toward Aethiopia: Oecolampadius ſaith it lay beyond Egypt: ſo far did theſe men travel and trouble themſelves in ſeeking forrein help, when they might have ſtaid at home to better purpoſe.

Ver. 5. They were all aſhamed of a people that could not profit them] Either could not or would not, for fear of provoking the Aſſyrian ſo potent and formidable a Prince. When Queen Elizabeth undertook to protect the Netherlanders againſt the Spaniard, the King of Sweden, hearing of it, ſaid, That ſhe had taken the Crown off her own head, and ſet it on the head of fortune.

Ver. 6. The burden] i. e. the gifts and preſents wherewith the Hebrews beaſts were laden to carry ſouthward, to hire help from Egypt. A mans gift maketh room for him, Prov. 18.10. Philip was wont to ſay, that he doubted not of taking any town or tower, if he could but thruſt into it an aſs laden with Gold. But theſe Jewiſh Ambaſſadors loſt both their labour and their treaſures, carried upon the ſhoulders of many young Aſſes, and upon the bunches of Camels to a very great quantity. See what a preſent was ſent to a poor Prophet, even of every good thing of Damaſcus forty Camels burden, 2 King. 8.9. and gueſs by that what a deal of wealth went now to Egypt to procure help.

Into the land of trouble and anguiſh] that great and terrible wilderneſs of Arabia, wherein were fiery ſerpents and ſcorpions, Deut. 8.15. and other fell-creatures not a few: Thorough that waſte howling deſert, Deut. 32.10. that lay between Judea and Aegypt, travelled theſe beaſts with their burdens; but all was labour in vain, and coſt caſt away, becauſe God was not of the counſel.

Ver. 7. For the Egyptians ſhall help in vain and to no purpoſe] Heb. in vanity and inanity; ſuch are creature-comforts if relyed on: a very magnum nihil.

Therefore have I cryed] but could not get audience.

Their ſtrength is to ſit ſtill] to bide at home, and behold the ſalvation of the Lord; for the Prophet here ſeemeth to relate to that, Exod. 14.14. Contented godlineſs is great gain ſaith the Apoſtle, 1 Tim. 6.6. and quiet godlineſs is great ſtrength, ſaith the Prophet here; Their ſtrength is to fit ſtill: as good ſit ſtill (ſaith our Engliſh proverb) as riſe and fall. The word here rendred ſtrength, is Rahab, which ſignifieth pride and power, and is ſometimes put for Egypt her ſelf, Pſal. 86. Hence the Vulgar tranſlation here is, Superbia tantum eſt, quieſce; Egypt is but a flask or a piece of proud fleſh: ſhe is all in oſtentation, but will not anſwer thine expectation: therefore keep home, and be quiet. Others rendring the Text as we do, ſet this ſenſe upon it; your Rahab or Egypt is to ſit ſtill, and to hold you content: by ſo doing you ſhall have an Egypt: whatſoever ſuccour you might think to have that way, you ſhall have it (and better) this way, ſi tranquillo & ſedato ſitis animo, if you can compoſe your ſelves and get a Sabbath of ſpirit.

Ver. 8. Now go write it before them in a table, and note it in a book] He had proclaimed it before, ver. 7. but with ill ſucceſs: now he is commanded to commit it to writing, for a teſtimony againſt them to all poſterity; viz. that they had been told in two words what were their beſt courſe to take for their own ſecurity and ſafegard; but they thought it better to trot to Egypt, then to truſt in God. Now therefore if they ſuffer and ſmart (as they muſt) for their contempt and contumacy, the blame muſt be laid upon themſelves alone: who elſe can be faulted when as they were ſo fairly forewarned?

Ver. 9. That this is a rebellious people] Iſaiae concepta verba praeit Deus; God dictateth to the Prophet Iſaiah what very words he ſhall ſet down. So he did to Moſes, to Jeremy, chap. 36. to Habakuk, chap. 2. to John the Divine, Rev. 14.13. the whole Scripture was inſpired by God; not for matter only, but for words alſo, 2 Tim. 3.16. and is therefore more then a bare commonitory, as Bellarmine calleth it, a kind of ſtorehouſe for advice in matters of Religion. We account them the ſureſt Rule of life, the divine beam and moſt exact ballance. But the Papiſts ſee well enough, that whiles the authority of the Scriptures ſtandeth,Divina ſlatera. Aug. Exactiſſima trutina. Chryſoſt. the traditions of their Popes cannot be eſtabliſhed; which they account the touchſtone of doctrine, and foundation of faith. And in favour of their unwritten verities, as they call them, they tell us (but falſly) that Chriſt commanded his Apoſtles to preach, but not to write.

Lying children] and therefore not Gods children, chap. 63.8.

Ver. 10. Which ſay to the Seers, See net, &c.] ſtrang impudency! but in thus reciting their words, the Prophet rather expreſſeth their ſpirit then their ſpeeches: And yet it may be, that the Polititians of thoſe times blamed the Prophets, Iſaiah and the reſt, [illegible: 4 letters]ragmatical, for interpoſing and medling in State-matters, and preſſing the Law ſo ſtrictly: ſith in caſes of neceſſity as now it was, they muſt make bold to borrow a little Law of the holy one of Iſrael.

Speak unto us ſmooth things] Heb. ſmoothneſſes, toothleſs truths, and ſuch as may ſpeak you No-medlers.

Ver. 11. Get ye out of the way] If that be the way which you ſo much inſiſt upon, warp a little, remit of your rigour, Religioſum opertet eſſe, ſed non religentem.

Cauſe the holy one of Iſrael to depart from us] Deſinat ille nos per Prophet as obtundere, let's hear no more of him: moleſt us not with ſo many meſſages from him; ſee Mic. 2.6.

Ver. 12. Wherefore thus ſaith the holy one of Iſrael] The Prophet doth on purpoſe repeat this title, ſo much diſreliſhed by them, to croſs them. Miniſters muſt not be men-pleaſers.

Ver. 13. Therefore this iniquity ſhall be unto you] q. d. your Commonwealth is tumbling down apace, and ye are haſtening the utter ruin of it; as if ye were ambitious of your own deſtruction, which will be as ſuddain, ſo total, ver. 14.

Ver. 14. And he ſhall break it as the breaking of a Potters veſſel] Collige ex hoc loco, ſaith Oecolampadius: Gather we may from this text, that remedileſs ruin wil befall ſuch as reſiſt the Holy Ghoſt, and ſin againſt light.

Ver. 15. The Holy one of Iſrael] A ſtile much in the mouths of Gods Prophets in thoſe times. But how great arrogancy is it in the Pope to take unto him the title of His Holineſs?

In returning and reſt ſhall ye be ſaved] This is the ſame in effect with that before; ver. 7. Preachers muſt be inſtant, ſtand to their work, and not be baffled out of their unpleaſing meſſages. The Septuagint here have it, Si converſus ingemueris, tunc ſalvaberis.

Ver. 16. But ye ſaid, No] we will not return or reſt. This is a golden rule of life, In ſilentio & ſpe fortitudo veſtra: but theſe refractaries would none of it: they knew a better way to work then all that came to. Politicians are like tumblers, that have their heads on the earth, and their heels againſt heaven. Croſs-gtain'd they are for moſt part to all good.

For we will flee upon horſes] whereof Egypt was full, and for which it was famous of old, and ſo is yet, for the Mamalukes horſes eſpecially.

Therefore ſhall ye flie] but in another ſenſe, ſc. fuſi, fugati que ab hoſte, with the enemy at your heels.

Ver. 17. One thouſand ſhall flee] See Deut. 32.30. with the Note.

Ʋntill ye be left at a beacon] Heb, a maſt; i. e. a very poor few, or all alone, ſhred of all you had. This was fulfilled when Sennacherib waſted the Country, even to the very walls of Jeruſalem. Paucitatem ſalvandorum nobis inſinuat, ſaith Oecolamp.

Ver. 18. And therefore will the Lord wait that he may be gracious unto you] This it a wonderful condeſcenſion; i. e. God tarrieth looking for thee to ſhew thee mercy, Serm. of Repent. as Mr. Bradford rendreth it; if thou wert ripe, he is ready. But never think that he will lay cordials upon full and foul ſtomachs, faith another grave Divine;D. Harris. that he will ſcarf thy bones before they be ſet, and lap up thy ſores before they be ſearcht. God chooſeth the fitteſt times to hear and help his ſuppliants, Iſa. 49.8. with Pſal. 69.13. opportunitatem opitulandi expectat. Be patient therefore brethren, untill the coming of the Lord, Jam. 5.7. Let your equanimity, your longanimity be known to all men: the Lord is at hand, Phil. 4, 5.

And therefore will he be exalted] He will get up to his tribunal or throne of grace, that if ye repent ye may obtain mercy, and find grace to help in time of need, Heb. 4.16.

For the Lord is a God of jugdement] i. e. He is a wiſe God that knoweth beſt when to deal forth his favours, and where to place his benefits.

Bleſſed are all they that wait for him] Wait his leaſure, & non cerebri ſui ſectantur conſilia, and ſeek not to get off by indirect courſes. Thoſe though they ſhould die in a waiting condition, yet cannot but be happy, becauſe God hath ſaid here, Bleſſed are all they that wait for him.

Ver 19. For the people ſhall dwell in Zion, &c.] Or, For thou, the people of Zion that dwell in Jeruſalem, ſhalt weep no more; Flebile principium melior fortuna ſequetur.

At the voice of thy cry] Thou ſhalt pray; thou ſhalt alſo hear the word of God, ver. 20.21. and reform thy life, ver. 22. ſo ſhall good be done unto thee.

When he ſhall hear it, he will anſwer thee] yea before, chap. 65.24. before thy prayer can get from thy heart to thy mouth, it is got as high as heaven.

Ver. 20. And though the Lord give you the bread of adverſity] Though he hold you to hard-meat, and give you but priſoners pitrance, ſo much as will keep you alive only, and that you eat your meat with the peril of your lives; emendicato pane hic vivamus, ſaith Luther; in our Fathers houſe is bread, Gods plenty.

Yet ſhall not thy Teachers be removed into a corner] Non alis ſe induent, they ſhall not take wing and flie from thee. The Miniſtry is a ſweet mercy, under what miſery ſoever men do otherwiſe groan and labour. Corporeal wants are not much to be paſſed on, ſo the ſpiritual food be not wanting: a famine of the word is the greateſt Judgement. Amos 8. when the Goſpel was firſt preacht, there was great ſcarcity of bodily food, Rev. 6.6. Act. 11.28. but that was ſcarce felt by thoſe holy ſouls who did eat their meat, ſuch as it was, with gladneſs and ſingleneſs of heart,Greenham. accounting that bread and cheeſe with the Gospel was good chear.

Thine eyes ſhall ſee thy Teachers] A deſcription of holy hearers; their eyes are intent on the preachers,Scultet. their ears arrect, their whole courſe conformed to the rule, quando lapſus tam in proclivi eſt, ver. 21. their deareſt ſins abandoned, ver. 22. Oh for ſuch hearers in theſe dayes!

Apparent rari nantes in gurgite vaſto.

Subeſt comparatio à paſtore ſumpta, qui oves ſequitur, & aberrantes in viam revocat.Ver. 21. And thine ears ſhall hear a word behind thee] Quum à tergo tuo dicent, when they ſhall ſay behind thee, viz. thy teachers: a Metaphor ſay ſome, from Shepherds driving their ſheep, and whiſtling them in, when ready to ſtray.

When ye turn to the right hand or to the left] Heb. when ye right-hand it. and when ye left-hand it. It is hard to hold the Kings high-way chalked out in the word, without ſwerving; to walk accurately, and as it were in a frame: yet this muſt be done, and all exorbitancies carefully ſhunned: Hereunto the word preached is a ſingular help: God by his ſpirit alſo ſends for us in our out-ſtrays, and ſets us right again: there will be upon any miſcarriage, Singultus cordis, an upbraiding or riſing of heart, as tis termed by Abigail, 1 Sam. 25 31. the ſpirit will come in with his ſecret and ſweet voice, both correcting and directing pro re nata.

Ver 22. Thou ſhalt defile alſo the covering] Thou ſhalt pollute the idols which thou hadſt perfumed. Such a change is wrought in people by the Word preached, as is to be ſeen in all the Reformed Churches:Comparat idola ſcorto perpetuo monſtro abominabili. Zeged. Cavete ab idolis.

Thou ſhalt caſt them away as a menſtruous cloth] Ʋt mulierem laborantem ex menſibus: Piſcat.

Thou ſhalt ſay unto them, Get thee hence] A page, Abi in malam crucem. Men ſhould heartily hate ſin by them committed: dealing by it, as Amnon did by Tamar: and as heartily deſiring to forgo it as to have it forgiven: to part with it, as to have it pardoned: See Hoſ. 14.8. with the Notes.

Ver. 23. Then ſhall he give the rain of thy ſeed] Or, for thy ſeed, or to thy ſeed. A figurative Deſcription of Gods ſuperabundant bleſſings, viz. the ſpiritual bleſſing, ſaith Diodate. This was fulfilled in the Letter, under Hezekiah and Ezra: in the figure, under Chriſt.

In that day ſhall thy Cattle feed] This branch properly belongeth to the next verſe. The Bible was not diſtinguiſhed into verſes till of late years: and it is not done very skilfully in ſome places, as this for one. Verſuum in Scripturis ſectiones pio quidem, at tumultuario Roberti Stephani ſtud o excogitatae, Scultet. imperitiſſimé plerun que textum diſſecant.

Verſe 24. Shall eat clean provender] Such plenty there ſhall be of corn, that the Cattle ſhall have of the beſt threſhed out and winnowed. The Vulgar Latin hath it commiſtum migma, whereby is underſtood diverſity of grains mingled together, as in Horſe-bread.

Verſe 25. R[illegible: 1 letter]vers and ſtreams of waters] To moyſten them and make them fertile.

When the Towers fall] i. e. Sennacheribs great Princes, who were as Towers and Bulwarks.

Ver. 26. Moreover the light of the Moon, &c.] i. e. Very great ſhall be your joy upon that ſlaughter of Sennacheribs army: the Sun and Moon alſo ſeeming to rejoyce with you by their extraordinary out-ſhinings.

In the day that the Lord bindeth up the breach] Sunt Allegoriae ſive ſimilitudines quae inſtituto mirè conveniunt. Hyperius.

Verſe 27. Behold the name of the Lord cometh from far] That is, an Angel cometh from heaven to deſtroy the Aſſyrians: Or the Name of the Lord, that is, Majeſtas Dei Nominatiſſimi, the glorious and renowned God himſelf.

Burning with his anger] Or, at the Noſe, which burneth with a greivous flame.

His lips are full of indignation, and his tongue, &c.] Eſt pulchra hypotypoſis irae Dei, a gallant deſcription of Gods anger; which yet is nothing elſe but his moſt juſt will to puniſh ſin. Theſe things and the like are ſpoken concerning God [non-Latin text not transcribed]: and muſt be underſtood [non-Latin text not transcribed]. Raſh anger as it diſpoſſeſſeth a man of his ſoul, wit and reaſon: ſo it diſ-figureth his body with fierineſs of the eyes, inflammation of the face, ſtammering of the tongue, gnaſhing of the teeth, a very harſh and hateful intention of the voice, &c. Hence angry men were counſelled, in the heat of their fit to look themſelves in a glaſs, &c. God is here brought in as thus angry, more humano: Let us take heed how we provoke him to wrath: [non-Latin text not transcribed];

Verſe 28. And his breath as an overflowing ſtream] God can blow men to deſtruction, Job 4.9. for they are but duſt-heaps: yea his breath as an irreſiſtible torrent beareth all before it. The Prophet had compared Gods fierce wrath to a raging fire; Now he further compareth it here 1. To a flood. 2. To a Fan. 3. To a Bridle.

To ſift the Nations with a ſive of vanity] i. e. Ad perdendas gentes in nihilum, as the Vulgar here hath it, to deſtroy the Nations, and to bring them to nothing.

Verſe 29. Ye ſhall have a ſong] As, after the Paſſover eaten, they ſang an hymn; ſo after the Aſſyrian deſtroyed, there ſhall be a different ſound heard in their ſeveral camps. Apud utroſque audietur ſonus, & ſtrepitus, ſed diverſâ admodum ratione: ſo was fulfilled that of our Prophet, chap. 65.13, 14.

As in the night when an holy ſolemnity is kept] Pintus ſaith, that the night before ſome ſolemn ſacrifice, the Jews uſually ſpent in jollity and ſinging. They ſtill conclude their Sabbath with ſinging or caterwawling rather, which they continue as long as they can, for eaſe of the defunct fouls.

Ver. 30. And the Lord ſhall cauſe his glorious voice] Hence ſome gather that Sennacheribs ſouldiers were deſtroyed by the Angel, not without a mighty ſtorm and tempeſt accompanied with dreadful thunder and lightening: See the like threatned to all wicked ones, Job 27.20, 21, 22.

Ver. 31. Which ſmote with a rod] Iſa. 10.14. Now he is broken in pieces with Gods iron rod, Pſal. 2.9. Juſtiſſimae talionis exemplum.

Ver. 32. And in every place where the grounded ſtaffe ſhall paſs] virga fundata, ſeu infixa, Gods rod or ſtaffe, wherewith he beateth the Aſſyrians, ſhall pierce their fleſh, and ſtick in it, make deep wails, yea ſtick in their very bowels, as Ehuds dagger did in Eglons gutts. And this ſhall be done with little ado too.

It ſhall be with tabrets and harps] quiſi per ludum, non tormentis bellicis.

And in battles of ſhaking will he fight with it] levi quadam velitatione bellica, by skirmiſhings only.

Ver. 33. For Tophet is ordained] Heb. Tophteh, which ſome derive of Pathah to entice or ſeduce, becauſe hell draweth cuſtomers; and is called alſo Infernus ab inferendo, from the great reſort that is to it. But others fetch the name from Toph a drum; becauſe thoſe idolaters who ſacrificed their children to Moloch or Saturn, in the valley of Hinnom, ſtruck up drums to drown the cries of thoſe poor tortured children. Hence it is here uſed for hell; together with that eternity of extremity which the damned there endure: and this the Aſſyrians are here threatned with, yea their very King whoſe preſervation from the ſtroke of the Angel was but a reſervation to a worſe miſchief here and hereafter: For potentes potenter torquebuntur, great men, if not good, ſhall be greatly tormented; and the more they have of the fat of the earth, the more they are ſure to fry in hell. Such therefore had need to add true grace to their high places; elſe they ſhall prove but as an high gibbet to bring them to more diſgrace in this world, and torment in the next.

Of old] Heb. from yeſterday. Hence ſome infer that hell-torments are always freſh and new; as if they had begun but yeſterday: and every ſacrifice there is ſalted with fire, Mar. 9.49. that is, it burneth but conſumeth not; fire being of a burning, but ſalt of a preſerving nature.

He hath made it deep and large] capacious enough to receive a world full of wicked ones, Pſal. 9.17.

The pile thereof is fire and much wood] Hell-fire is no Metaphorical thing, but a material, true, proper, real, and corporeal fire, Mat. 18.9. & 25.41. Luk. 16.23. for vehemency of heat, ſaith Auſtin, it exceedeth ours, as far as our fire doth exceed fire painted on the wall. That Friar ſaid too little of it, who ſaid that one might feel it burn ſeven miles of. Aetna, Veſuvius, Pietra mala, (which is a mountain in the higheſt part of the Apennines that perpetually burneth) come not near it. Some groſs Papiſts have imagined Aetna to be the place of Purgatory: Odilo Abbot of Cluniacum perſwaded Pope John the nineteenth, that he had there ſeen the tormented ſouls wailing: whereupon that Pope appointed the Feaſt of All-ſouls.

The breath of the Lord as a ſtream of brimſtone] This formidable fire then is fed with moſt tormenting temper, rivers of brimſtone: and kindled with the breath of the Almighty, throughout all eternity. Simile quiddam videmus in thermis, ubi ſulphureae ſcaturigines magno fremitu efferveſcunt: ſome reſemblance hereof we have in the hot baths, &c.