Isaiah · Chapter 30

V. 1. 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.

Verse 1. And that cover with a covering— “Who ratify covenants”] Heb. “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 spondh, 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, epoihsate sunqhkav.

Verses 1-5. Wo to the rebellious children — The Jews, who called themselves God’s children, though they were rebellious ones, as was said Isaiah 1:2. That take counsel — That consult together, and resolve what to do; but not of me — Not following nor asking my advice, which I encouraged and commanded them to do. And cover with a covering — Seek protection; but not of my Spirit — Not such as by my Spirit, speaking in my word, I have directed and required them to seek; that they may add sin to sin — That unto all their other sins, by which they have deserved and provoked my judgments, they may add distrust of my power and mercy, and put confidence in an arm of flesh. That walk to go down into Egypt — That send ambassadors to Egypt for succour, which the Jews were prone to do upon all occasions, and did now upon the invasion of the king of Assyria, chap. 20:5, 6; and have not asked at my mouth — Either by the priests or prophets, as they were commanded to do in weighty cases. The strength of Pharaoh shall be your shame — Not only unprofitable, but mischievous to you. For his princes — The princes of Judah; were at Zoan — Sent thither by the king, or by their brethren. His ambassadors came to Hanes — An eminent city of Egypt, called more largely Tahapanes. They were all ashamed — Both the messengers and they who sent them; of a people that could not profit them — For, though the Egyptians, in conjunction with the Ethiopians, did so far assist the Jews as to give a diversion to Sennacherib’s forces; yet, being entirely routed, they became rather a burden than a help to the Jews, and are therefore (Isaiah 36:6) compared to a broken reed, which not only fails the hand that leans upon it, but pierces and wounds it.

Verse 1, 2. Woe to the rebellious children, saith the Lord, that take counsel, but not of me. It was a law among all ancient nations to undertake nothing of importance without consulting the gods. In this instance it had been neglected by the embassy that went to Egypt.—That cover with a covering, or literally, as in Montanus, “that pour out a libation;” for all the ancients ratified their covenants or treaties with sacrifices. They came back with eclat; they returned so elated, and boasting of an alliance with Egypt, that they went to feasting, and added sin to sin.

1. Woe to the rebellious children — The woe to these rulers, so disobedient as darkly to cover — that is, to keep secret — intricate plans, and to mature them without consulting Jehovah, is equivalent to saying that such plans are an exasperating folly and failure. No help can come from sending ambassadors to Egypt, from taking refuge in her resources against Assyria. Every successive thought thereof is adding sin to sin.

V. 2. Asked-Either by the priests or prophets.

Verses 1-5. Wo to the rebellious children — The Jews, who called themselves God’s children, though they were rebellious ones, as was said Isaiah 1:2. That take counsel — That consult together, and resolve what to do; but not of me — Not following nor asking my advice, which I encouraged and commanded them to do. And cover with a covering — Seek protection; but not of my Spirit — Not such as by my Spirit, speaking in my word, I have directed and required them to seek; that they may add sin to sin — That unto all their other sins, by which they have deserved and provoked my judgments, they may add distrust of my power and mercy, and put confidence in an arm of flesh. That walk to go down into Egypt — That send ambassadors to Egypt for succour, which the Jews were prone to do upon all occasions, and did now upon the invasion of the king of Assyria, chap. 20:5, 6; and have not asked at my mouth — Either by the priests or prophets, as they were commanded to do in weighty cases. The strength of Pharaoh shall be your shame — Not only unprofitable, but mischievous to you. For his princes — The princes of Judah; were at Zoan — Sent thither by the king, or by their brethren. His ambassadors came to Hanes — An eminent city of Egypt, called more largely Tahapanes. They were all ashamed — Both the messengers and they who sent them; of a people that could not profit them — For, though the Egyptians, in conjunction with the Ethiopians, did so far assist the Jews as to give a diversion to Sennacherib’s forces; yet, being entirely routed, they became rather a burden than a help to the Jews, and are therefore (Isaiah 36:6) compared to a broken reed, which not only fails the hand that leans upon it, but pierces and wounds it.

Verse 1, 2. Woe to the rebellious children, saith the Lord, that take counsel, but not of me. It was a law among all ancient nations to undertake nothing of importance without consulting the gods. In this instance it had been neglected by the embassy that went to Egypt.—That cover with a covering, or literally, as in Montanus, “that pour out a libation;” for all the ancients ratified their covenants or treaties with sacrifices. They came back with eclat; they returned so elated, and boasting of an alliance with Egypt, that they went to feasting, and added sin to sin.

2-4. That walk to go down into Egypt — “Going in the descent of Egypt,” by their ambassadors. Trusting in the shadow of Egypt — in her protection rather than in the protection of Jehovah — is most disgraceful. Their trust in Pharaoh’s protection shall, however, prove to be to them a shame, a confusion. The folly has already gone so far that ambassadors are already at Zoan, (the present Tsan,) the royal seat in lower northeastern Egypt, and at Hanes, (a name perhaps contracted from Tahpanhes, so Grotius thinks,) another royal seat in middle Egypt, to both of which it may be assumed applications were made.

Verses 1-5. Wo to the rebellious children — The Jews, who called themselves God’s children, though they were rebellious ones, as was said Isaiah 1:2. That take counsel — That consult together, and resolve what to do; but not of me — Not following nor asking my advice, which I encouraged and commanded them to do. And cover with a covering — Seek protection; but not of my Spirit — Not such as by my Spirit, speaking in my word, I have directed and required them to seek; that they may add sin to sin — That unto all their other sins, by which they have deserved and provoked my judgments, they may add distrust of my power and mercy, and put confidence in an arm of flesh. That walk to go down into Egypt — That send ambassadors to Egypt for succour, which the Jews were prone to do upon all occasions, and did now upon the invasion of the king of Assyria, chap. 20:5, 6; and have not asked at my mouth — Either by the priests or prophets, as they were commanded to do in weighty cases. The strength of Pharaoh shall be your shame — Not only unprofitable, but mischievous to you. For his princes — The princes of Judah; were at Zoan — Sent thither by the king, or by their brethren. His ambassadors came to Hanes — An eminent city of Egypt, called more largely Tahapanes. They were all ashamed — Both the messengers and they who sent them; of a people that could not profit them — For, though the Egyptians, in conjunction with the Ethiopians, did so far assist the Jews as to give a diversion to Sennacherib’s forces; yet, being entirely routed, they became rather a burden than a help to the Jews, and are therefore (Isaiah 36:6) compared to a broken reed, which not only fails the hand that leans upon it, but pierces and wounds it.

2-4. That walk to go down into Egypt — “Going in the descent of Egypt,” by their ambassadors. Trusting in the shadow of Egypt — in her protection rather than in the protection of Jehovah — is most disgraceful. Their trust in Pharaoh’s protection shall, however, prove to be to them a shame, a confusion. The folly has already gone so far that ambassadors are already at Zoan, (the present Tsan,) the royal seat in lower northeastern Egypt, and at Hanes, (a name perhaps contracted from Tahpanhes, so Grotius thinks,) another royal seat in middle Egypt, to both of which it may be assumed applications were made.

V. 4. His princes-The princes of Judah. Hanes-An eminent city of Egypt.

Verse 4. Hanes] Six MSS. of Kennicott’s, and perhaps six others, with four of Deuteronomy Rossi’s, read חנם chinnam, in vain, for snh Hanes; and so also the Septuagint, who read likewise יגעו yageu, laboured, for יגיעו yaggiu, arrived at.

Verses 1-5. Wo to the rebellious children — The Jews, who called themselves God’s children, though they were rebellious ones, as was said Isaiah 1:2. That take counsel — That consult together, and resolve what to do; but not of me — Not following nor asking my advice, which I encouraged and commanded them to do. And cover with a covering — Seek protection; but not of my Spirit — Not such as by my Spirit, speaking in my word, I have directed and required them to seek; that they may add sin to sin — That unto all their other sins, by which they have deserved and provoked my judgments, they may add distrust of my power and mercy, and put confidence in an arm of flesh. That walk to go down into Egypt — That send ambassadors to Egypt for succour, which the Jews were prone to do upon all occasions, and did now upon the invasion of the king of Assyria, chap. 20:5, 6; and have not asked at my mouth — Either by the priests or prophets, as they were commanded to do in weighty cases. The strength of Pharaoh shall be your shame — Not only unprofitable, but mischievous to you. For his princes — The princes of Judah; were at Zoan — Sent thither by the king, or by their brethren. His ambassadors came to Hanes — An eminent city of Egypt, called more largely Tahapanes. They were all ashamed — Both the messengers and they who sent them; of a people that could not profit them — For, though the Egyptians, in conjunction with the Ethiopians, did so far assist the Jews as to give a diversion to Sennacherib’s forces; yet, being entirely routed, they became rather a burden than a help to the Jews, and are therefore (Isaiah 36:6) compared to a broken reed, which not only fails the hand that leans upon it, but pierces and wounds it.

Ver. 4. Zoan, called by the Greeks Tanis. Numbers 13:22.—Hanes, called Tahapanes, where Jeremiah fled: Jeremiah 43:7-9. It lay, says Jerome, towards the south, and was the last royal city in Egypt going to Ethiopia. Those cities are named here, because they had palaces. But where now are those cities, palaces, and princes? Foolish man; what is thy dust better than the beggars?

2-4. That walk to go down into Egypt — “Going in the descent of Egypt,” by their ambassadors. Trusting in the shadow of Egypt — in her protection rather than in the protection of Jehovah — is most disgraceful. Their trust in Pharaoh’s protection shall, however, prove to be to them a shame, a confusion. The folly has already gone so far that ambassadors are already at Zoan, (the present Tsan,) the royal seat in lower northeastern Egypt, and at Hanes, (a name perhaps contracted from Tahpanhes, so Grotius thinks,) another royal seat in middle Egypt, to both of which it may be assumed applications were made.

V. 5. They-Both the messengers, and they who sent them.

Verse 5. Were-ashamed] Eight MSS. (one ancient) of Kennicott’s, and ten of Deuteronomy Rossi’s, read vybh hobish, without a aleph. So the Chaldee and Vulgate.

But a shame— “But proved even a shame”] Four MSS. (three ancient) after yk ki, add אם im, unless, which seems wanted to complete the phrase in its usual form.

Verses 1-5. Wo to the rebellious children — The Jews, who called themselves God’s children, though they were rebellious ones, as was said Isaiah 1:2. That take counsel — That consult together, and resolve what to do; but not of me — Not following nor asking my advice, which I encouraged and commanded them to do. And cover with a covering — Seek protection; but not of my Spirit — Not such as by my Spirit, speaking in my word, I have directed and required them to seek; that they may add sin to sin — That unto all their other sins, by which they have deserved and provoked my judgments, they may add distrust of my power and mercy, and put confidence in an arm of flesh. That walk to go down into Egypt — That send ambassadors to Egypt for succour, which the Jews were prone to do upon all occasions, and did now upon the invasion of the king of Assyria, chap. 20:5, 6; and have not asked at my mouth — Either by the priests or prophets, as they were commanded to do in weighty cases. The strength of Pharaoh shall be your shame — Not only unprofitable, but mischievous to you. For his princes — The princes of Judah; were at Zoan — Sent thither by the king, or by their brethren. His ambassadors came to Hanes — An eminent city of Egypt, called more largely Tahapanes. They were all ashamed — Both the messengers and they who sent them; of a people that could not profit them — For, though the Egyptians, in conjunction with the Ethiopians, did so far assist the Jews as to give a diversion to Sennacherib’s forces; yet, being entirely routed, they became rather a burden than a help to the Jews, and are therefore (Isaiah 36:6) compared to a broken reed, which not only fails the hand that leans upon it, but pierces and wounds it.

5. They were all ashamed — That is, the ambassadors, probably because their application for alliance and aid was not entertained.

V. 6. 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.

Verse 6. The burden] acm 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 succour 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, Deuteronomy 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,” Deuteronomy 17:16.

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

Verses 6, 7. The burden of the beasts of the south — The burden of riches or treasures, carried upon beasts travelling southward. In these verses the prophet has before his eyes “the ambassadors of the Jews, or, as some think, also of Hosea, and the Ephraimites, (see 2 Kings 17:4,) bearing their splendid and sumptuous presents on asses and camels into Egypt; and perceiving that they would reap no advantage from this proud and sumptuous embassy, and that the whole would be fruitless, or rather would raise the indignation of the Assyrians, he cannot refrain, but exhibits, to the life, the whole scheme of this imprudence, folly, and incredulity, as it was immediately presented to his prophetic sight, with its shameful and sorrowful event.” Into the land of trouble and anguish — Into Egypt and Ethiopia, for both were joined together in this matter, (see chap. 20.,) whose land seems to be called a land of trouble, &c., prophetically, because they should distress and not help those that applied to and trusted in them, as was said of the Assyrians in the like case, 2 Chronicles 28:20. Bishop Lowth, who supposes that the deserts are here meant, which the Israelites passed through when they came out of Egypt, renders it, by, or through a land of distress, &c. But it seems more likely, as it certainly was more important, that the land to which, than that through which, they went, should be spoken of. Besides, the direct road from Judea to Egypt was not through such a country as is here described. From whence come the young and old lion, &c. — This may be understood literally, for “Egypt, at this time, joined to Ethiopia, was, of all countries, most fertile of every fierce and wild creature, which the nature of man abhors, both terrestrial and aquatic.” See Boch. Hieroz., p. 2:1. 3. c. 13. The words, however, may have a higher and mystical meaning, and by these wild and savage creatures may be designed the craft and cruelty of the Egyptians and Ethiopians, and the danger and injury the Jews, or Israelites, would bring upon themselves by a confederacy with them. Therefore have I cried concerning this — This counsel, or practice; their strength is to sit still — It is safer and better for them to stay quietly at home, seeking to God for help, than to go or send to Egypt for it.

Ver. 6. The burden of the beasts of the south. A fine satire on the frighted Hebrews, who fled with their riches into Egypt; whereas they ought to have believed their divinely inspired prophet, who says, ver. 15, “in returning and rest shall ye be saved.” They who believed, and rested, were saved, when the angel smote a hundred and eighty five thousand of the Assyrians.—Fiery serpent. See note on Numbers 21:6.

6, 7. Burden of the beasts of the south — Animals carrying southward to Egypt treasures to buy an alliance. Land of trouble and anguish — Egypt, so called either because it was such once to the children of Israel, or because it was such to its present subjects, or because of present confusion to the Jews from rejecting their application. In every conceivable sense Egypt was a “trouble.” The south — By this term is here meant the interjacent land on the way to Egypt. What a bootless errand, to carry presents over this stretch of desert land to Egypt! Has Israel forgotten her desert horrors? Is she again desirous to go among lions, adders, and leaping serpents, to seek for help and protection? Egypt will not help. Egypt is bhr, (rahab,) a “braggart, sitting still,” (Gesenius,) boasting in promises, but doing nothing. Beginning with warnings at folly so great, the prophet ends with ridicule.

V. 7. 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.

Verse 7. Their strength is to sit still— “Rahab the Inactive.”] The two last words, שבת הם hem shabeth, joined into one, make the participle pihel tbvmh 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.

Verses 6, 7. The burden of the beasts of the south — The burden of riches or treasures, carried upon beasts travelling southward. In these verses the prophet has before his eyes “the ambassadors of the Jews, or, as some think, also of Hosea, and the Ephraimites, (see 2 Kings 17:4,) bearing their splendid and sumptuous presents on asses and camels into Egypt; and perceiving that they would reap no advantage from this proud and sumptuous embassy, and that the whole would be fruitless, or rather would raise the indignation of the Assyrians, he cannot refrain, but exhibits, to the life, the whole scheme of this imprudence, folly, and incredulity, as it was immediately presented to his prophetic sight, with its shameful and sorrowful event.” Into the land of trouble and anguish — Into Egypt and Ethiopia, for both were joined together in this matter, (see chap. 20.,) whose land seems to be called a land of trouble, &c., prophetically, because they should distress and not help those that applied to and trusted in them, as was said of the Assyrians in the like case, 2 Chronicles 28:20. Bishop Lowth, who supposes that the deserts are here meant, which the Israelites passed through when they came out of Egypt, renders it, by, or through a land of distress, &c. But it seems more likely, as it certainly was more important, that the land to which, than that through which, they went, should be spoken of. Besides, the direct road from Judea to Egypt was not through such a country as is here described. From whence come the young and old lion, &c. — This may be understood literally, for “Egypt, at this time, joined to Ethiopia, was, of all countries, most fertile of every fierce and wild creature, which the nature of man abhors, both terrestrial and aquatic.” See Boch. Hieroz., p. 2:1. 3. c. 13. The words, however, may have a higher and mystical meaning, and by these wild and savage creatures may be designed the craft and cruelty of the Egyptians and Ethiopians, and the danger and injury the Jews, or Israelites, would bring upon themselves by a confederacy with them. Therefore have I cried concerning this — This counsel, or practice; their strength is to sit still — It is safer and better for them to stay quietly at home, seeking to God for help, than to go or send to Egypt for it.

6, 7. Burden of the beasts of the south — Animals carrying southward to Egypt treasures to buy an alliance. Land of trouble and anguish — Egypt, so called either because it was such once to the children of Israel, or because it was such to its present subjects, or because of present confusion to the Jews from rejecting their application. In every conceivable sense Egypt was a “trouble.” The south — By this term is here meant the interjacent land on the way to Egypt. What a bootless errand, to carry presents over this stretch of desert land to Egypt! Has Israel forgotten her desert horrors? Is she again desirous to go among lions, adders, and leaping serpents, to seek for help and protection? Egypt will not help. Egypt is bhr, (rahab,) a “braggart, sitting still,” (Gesenius,) boasting in promises, but doing nothing. Beginning with warnings at folly so great, the prophet ends with ridicule.

V. 8. 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.

Verse 8. For ever and ever— “For a testimony for ever”] לעד leed. So the Syriac, Chaldee, Vulgate, and Septuagint, in MSS. Pachom. and I. D. II. eis marturion, which two words have been lost out of the other copies of the Septuagint.

Verses 8-11. Now go, write it before them — Write this prophecy and warning, which I have now delivered, in their presence; in a table, and in a book — So it was to be written twice over, once in a table, to be hung 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. That it may be for the time to come — As a witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own ruin. That they are lying children — Who profess one thing, and practise another; that will not hear the law of the Lord — The commands of God, either contained in the Scriptures, or delivered by the mouth of the prophets, whereby these practices were expressly forbidden them. Which say to the seers, See not, &c. — This they said in effect, in that they were not willing to know and do the will of God. They loved darkness rather than light. Prophesy not unto us right things — The prophets told them of their faults, and warned them of their misery and danger, but they could not bear it. They wanted smooth things to be spoken to them, things that would give them no pain, but please their corrupt minds, and flatter them in their sins. Get ye out of the way — In which you now walk, out of your present course of preaching unpleasing and frightful things; or, out of our way. For the prophets stood in their way, like the angel in Balaam’s road, with the sword of God’s wrath drawn in their hands, so that these sinners could not proceed on in their sinful practices without terror; and this they took heinously. Cause the Holy One of Israel to cease from before us — Do not trouble us with harsh and repeated messages from God, as you use to do.

8. Go, write it… in a table — On a waxen tablet. Having delivered the foregoing prophecy, the prophet is bidden to make record of it, for a witness on its fulfilment of its truth. Note it in a book — The tablet is for a witness to the disbelieving people, on the prediction coming to pass; the parchment is probably for the prophet’s school archives — a witness to all coming time.

Verses 8-11. Now go, write it before them — Write this prophecy and warning, which I have now delivered, in their presence; in a table, and in a book — So it was to be written twice over, once in a table, to be hung 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. That it may be for the time to come — As a witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own ruin. That they are lying children — Who profess one thing, and practise another; that will not hear the law of the Lord — The commands of God, either contained in the Scriptures, or delivered by the mouth of the prophets, whereby these practices were expressly forbidden them. Which say to the seers, See not, &c. — This they said in effect, in that they were not willing to know and do the will of God. They loved darkness rather than light. Prophesy not unto us right things — The prophets told them of their faults, and warned them of their misery and danger, but they could not bear it. They wanted smooth things to be spoken to them, things that would give them no pain, but please their corrupt minds, and flatter them in their sins. Get ye out of the way — In which you now walk, out of your present course of preaching unpleasing and frightful things; or, out of our way. For the prophets stood in their way, like the angel in Balaam’s road, with the sword of God’s wrath drawn in their hands, so that these sinners could not proceed on in their sinful practices without terror; and this they took heinously. Cause the Holy One of Israel to cease from before us — Do not trouble us with harsh and repeated messages from God, as you use to do.

9-11. The thing witnessed to is, that this is a rebellious people, lying children, etc. See note on Isaiah 1:2. They were a people unwilling to know any thing about the will of Jehovah; who desired their prophets to speak flatteries, not truths: or to adopt another line of thought, such as should encourage worldly plans, and utter no more of the eternal din, (as they wickedly deem it,) about the Holy One of Israel. Cause the Holy One… to cease — They would that the prophet should “cease” troubling them with God’s denunciations.

Verses 8-11. Now go, write it before them — Write this prophecy and warning, which I have now delivered, in their presence; in a table, and in a book — So it was to be written twice over, once in a table, to be hung 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. That it may be for the time to come — As a witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own ruin. That they are lying children — Who profess one thing, and practise another; that will not hear the law of the Lord — The commands of God, either contained in the Scriptures, or delivered by the mouth of the prophets, whereby these practices were expressly forbidden them. Which say to the seers, See not, &c. — This they said in effect, in that they were not willing to know and do the will of God. They loved darkness rather than light. Prophesy not unto us right things — The prophets told them of their faults, and warned them of their misery and danger, but they could not bear it. They wanted smooth things to be spoken to them, things that would give them no pain, but please their corrupt minds, and flatter them in their sins. Get ye out of the way — In which you now walk, out of your present course of preaching unpleasing and frightful things; or, out of our way. For the prophets stood in their way, like the angel in Balaam’s road, with the sword of God’s wrath drawn in their hands, so that these sinners could not proceed on in their sinful practices without terror; and this they took heinously. Cause the Holy One of Israel to cease from before us — Do not trouble us with harsh and repeated messages from God, as you use to do.

9-11. The thing witnessed to is, that this is a rebellious people, lying children, etc. See note on Isaiah 1:2. They were a people unwilling to know any thing about the will of Jehovah; who desired their prophets to speak flatteries, not truths: or to adopt another line of thought, such as should encourage worldly plans, and utter no more of the eternal din, (as they wickedly deem it,) about the Holy One of Israel. Cause the Holy One… to cease — They would that the prophet should “cease” troubling them with God’s denunciations.

V. 11. Cause, &c.-Do not trouble us with harsh messages from God.

Verses 8-11. Now go, write it before them — Write this prophecy and warning, which I have now delivered, in their presence; in a table, and in a book — So it was to be written twice over, once in a table, to be hung 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. That it may be for the time to come — As a witness for me and against them, that I have given them fair warning, and that they have wilfully run upon their own ruin. That they are lying children — Who profess one thing, and practise another; that will not hear the law of the Lord — The commands of God, either contained in the Scriptures, or delivered by the mouth of the prophets, whereby these practices were expressly forbidden them. Which say to the seers, See not, &c. — This they said in effect, in that they were not willing to know and do the will of God. They loved darkness rather than light. Prophesy not unto us right things — The prophets told them of their faults, and warned them of their misery and danger, but they could not bear it. They wanted smooth things to be spoken to them, things that would give them no pain, but please their corrupt minds, and flatter them in their sins. Get ye out of the way — In which you now walk, out of your present course of preaching unpleasing and frightful things; or, out of our way. For the prophets stood in their way, like the angel in Balaam’s road, with the sword of God’s wrath drawn in their hands, so that these sinners could not proceed on in their sinful practices without terror; and this they took heinously. Cause the Holy One of Israel to cease from before us — Do not trouble us with harsh and repeated messages from God, as you use to do.

9-11. The thing witnessed to is, that this is a rebellious people, lying children, etc. See note on Isaiah 1:2. They were a people unwilling to know any thing about the will of Jehovah; who desired their prophets to speak flatteries, not truths: or to adopt another line of thought, such as should encourage worldly plans, and utter no more of the eternal din, (as they wickedly deem it,) about the Holy One of Israel. Cause the Holy One… to cease — They would that the prophet should “cease” troubling them with God’s denunciations.

V. 12. And trust-In the wealth which you have gotten by oppression, and in your perverse course of sending to Egypt for help.

Verse 12. In oppression— “In obliquity”] vq[b beakesh, transposing the two last letters of qv[b beoshek, in oppression, which seems not to belong to this place: a very probable conjecture of Houbigant.

Verses 12-14. Because ye despise this word, and trust in oppression — In the wealth which you have gotten by oppression, whereby you now think to procure Egyptian succours; and perverseness — In your perverse and rebellious course of sending to Egypt for help. This iniquity shall be to you as a breach, &c. — Like a wall, which is high, and seems to be strong, but, swelling out in some parts, upon the least accident falleth down suddenly to the ground. Such shall be the issue of your high and towering confidence in Egypt. And he shall break it — Namely, God, or the enemy whom God will send against you.

12-14. Instead of complying with their desires — see above — the prophet again repeats the message from the very holy Name they so much dread to hear. Because they reject this word, “the law” of Jehovah, (verse 9,) the consequence to them is utter ruin; unseen, indeed, in its oncoming, yet rapidly approaching with sudden and crushing disaster. As a breach… swelling out — The similes are striking, like an unseen “breach” causing a hitherto unnoticed swell in the outward high wall, till suddenly the whole breaks and tumbles into ruin irretrievable; like the poor man’s pot broken with so complete a smash that not a serviceable piece remains for holding a coal of fire or a drop of water in domestic uses. The broken piece of a potter’s vessel is more commonly in our version called a potsherd.

V. 13. 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.

Verse 13. 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.” Psalm 62:4.

Verses 12-14. Because ye despise this word, and trust in oppression — In the wealth which you have gotten by oppression, whereby you now think to procure Egyptian succours; and perverseness — In your perverse and rebellious course of sending to Egypt for help. This iniquity shall be to you as a breach, &c. — Like a wall, which is high, and seems to be strong, but, swelling out in some parts, upon the least accident falleth down suddenly to the ground. Such shall be the issue of your high and towering confidence in Egypt. And he shall break it — Namely, God, or the enemy whom God will send against you.

12-14. Instead of complying with their desires — see above — the prophet again repeats the message from the very holy Name they so much dread to hear. Because they reject this word, “the law” of Jehovah, (verse 9,) the consequence to them is utter ruin; unseen, indeed, in its oncoming, yet rapidly approaching with sudden and crushing disaster. As a breach… swelling out — The similes are striking, like an unseen “breach” causing a hitherto unnoticed swell in the outward high wall, till suddenly the whole breaks and tumbles into ruin irretrievable; like the poor man’s pot broken with so complete a smash that not a serviceable piece remains for holding a coal of fire or a drop of water in domestic uses. The broken piece of a potter’s vessel is more commonly in our version called a potsherd.

V. 14. He-God.

Verse 14. He shall not spare— “And spareth it not”] Five MSS. add the conjunction w vau to the negative; alw velo.

Verses 12-14. Because ye despise this word, and trust in oppression — In the wealth which you have gotten by oppression, whereby you now think to procure Egyptian succours; and perverseness — In your perverse and rebellious course of sending to Egypt for help. This iniquity shall be to you as a breach, &c. — Like a wall, which is high, and seems to be strong, but, swelling out in some parts, upon the least accident falleth down suddenly to the ground. Such shall be the issue of your high and towering confidence in Egypt. And he shall break it — Namely, God, or the enemy whom God will send against you.

12-14. Instead of complying with their desires — see above — the prophet again repeats the message from the very holy Name they so much dread to hear. Because they reject this word, “the law” of Jehovah, (verse 9,) the consequence to them is utter ruin; unseen, indeed, in its oncoming, yet rapidly approaching with sudden and crushing disaster. As a breach… swelling out — The similes are striking, like an unseen “breach” causing a hitherto unnoticed swell in the outward high wall, till suddenly the whole breaks and tumbles into ruin irretrievable; like the poor man’s pot broken with so complete a smash that not a serviceable piece remains for holding a coal of fire or a drop of water in domestic uses. The broken piece of a potter’s vessel is more commonly in our version called a potsherd.

V. 15. In returning-To God. Quietness-In sitting still, and quieting your minds. Confidence-Placed upon me, and my promises.

Verses 15-17. In returning — From your present purpose of sending to Egypt; or, as the LXX., the Syriac, and Arabic understand it, in returning to God; shall ye be saved — Preserved from the power of your enemies. In quietness and confidence — In a calm and quiet submission to the divine will, and a confidence placed on his mercy, power, and faithfulness; shall be your strength — Your support under your troubles, and your ability to withstand your invaders. But ye said, No; for we will flee upon horses; on the swift — We will have swift horses from Egypt, that, in case of danger, we may escape from our enemies. It is probable many of the richer sort intended to flee, and perhaps did actually flee into Egypt, having sent their treasures thither before them. Therefore shall ye flee — Your sin shall be your punishment: you will flee, and you shall flee. One thousand at the rebuke of one — You shall be so dispirited and enervated by your fears, that, instead of one of you chasing a thousand, as God promised you should do, if you were obedient, a thousand of you shall be chased by one of your enemies. At the rebuke, or assault, of five — Of a comparatively small number; shall ye flee — All of you, however numerous; till ye be left, &c. — Till ye be generally destroyed, and but a few of you left. “The meaning of the whole period is, that if the Jews, in the uncertain state of their affairs, would abstain from all endeavours to defend themselves by foreign aid, and would commit themselves to the care and providence of God, with settled minds, in faith and hope, they should then be safe, and avoid the calamities which threatened them.” But this they would not do; they were determined to seek for preservation or deliverance from the yoke of the Assyrians in the help of the Egyptians, and therefore it is foretold they should meet with the calamities here mentioned; and “should be seized with such a panic fear that, when they came to the point, they should turn their backs on their enemies, and flee with that swiftness wherewith they had thought to make their enemies flee, insomuch that very few of them should escape the common destruction.”

15-17. The same Holy One continues. On condition alone of your turning back from Egypt and resting in my commands and counsels, can you be saved. In returning… shall ye be saved — This means change of mind from relying on Egypt and a “returning” to their duty to God. In quietness — Resting in calm trust on Jehovah alone… Herein is your strength… ye said, No — Utter rejection of Jehovah’s proposition. They aspired for the glory of conquest after the manner of other nations. To the horses of Egypt, then, Go ye, was the reply; their swift steeds ye may have; not as the pursuers, but as the pursued — as the routed and overwhelmed, shall ye have them. One thousand of you shall flee from before the threatening attitude of even one, and your whole fleeing army shall scatter wide before even five of the enemy; so that because of the fewness of the number left they may be compared to a solitary beacon or tree on the top of a mountain.

Verses 15-17. In returning — From your present purpose of sending to Egypt; or, as the LXX., the Syriac, and Arabic understand it, in returning to God; shall ye be saved — Preserved from the power of your enemies. In quietness and confidence — In a calm and quiet submission to the divine will, and a confidence placed on his mercy, power, and faithfulness; shall be your strength — Your support under your troubles, and your ability to withstand your invaders. But ye said, No; for we will flee upon horses; on the swift — We will have swift horses from Egypt, that, in case of danger, we may escape from our enemies. It is probable many of the richer sort intended to flee, and perhaps did actually flee into Egypt, having sent their treasures thither before them. Therefore shall ye flee — Your sin shall be your punishment: you will flee, and you shall flee. One thousand at the rebuke of one — You shall be so dispirited and enervated by your fears, that, instead of one of you chasing a thousand, as God promised you should do, if you were obedient, a thousand of you shall be chased by one of your enemies. At the rebuke, or assault, of five — Of a comparatively small number; shall ye flee — All of you, however numerous; till ye be left, &c. — Till ye be generally destroyed, and but a few of you left. “The meaning of the whole period is, that if the Jews, in the uncertain state of their affairs, would abstain from all endeavours to defend themselves by foreign aid, and would commit themselves to the care and providence of God, with settled minds, in faith and hope, they should then be safe, and avoid the calamities which threatened them.” But this they would not do; they were determined to seek for preservation or deliverance from the yoke of the Assyrians in the help of the Egyptians, and therefore it is foretold they should meet with the calamities here mentioned; and “should be seized with such a panic fear that, when they came to the point, they should turn their backs on their enemies, and flee with that swiftness wherewith they had thought to make their enemies flee, insomuch that very few of them should escape the common destruction.”

15-17. The same Holy One continues. On condition alone of your turning back from Egypt and resting in my commands and counsels, can you be saved. In returning… shall ye be saved — This means change of mind from relying on Egypt and a “returning” to their duty to God. In quietness — Resting in calm trust on Jehovah alone… Herein is your strength… ye said, No — Utter rejection of Jehovah’s proposition. They aspired for the glory of conquest after the manner of other nations. To the horses of Egypt, then, Go ye, was the reply; their swift steeds ye may have; not as the pursuers, but as the pursued — as the routed and overwhelmed, shall ye have them. One thousand of you shall flee from before the threatening attitude of even one, and your whole fleeing army shall scatter wide before even five of the enemy; so that because of the fewness of the number left they may be compared to a solitary beacon or tree on the top of a mountain.

V. 17. ‘Till-‘Till you be destroyed, and but a few of you left.

Verse 17. 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 polloi, רבים rabbim. But the true word is hbbr 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 (hbbr

hbbr) to flight?”

Deuteronomy 32:30.

“And five of you shall chase a hundred;

And a hundred of you shall chase (hbbr

hbbr) ten thousand.”

Leviticus 26:8.

Verses 15-17. In returning — From your present purpose of sending to Egypt; or, as the LXX., the Syriac, and Arabic understand it, in returning to God; shall ye be saved — Preserved from the power of your enemies. In quietness and confidence — In a calm and quiet submission to the divine will, and a confidence placed on his mercy, power, and faithfulness; shall be your strength — Your support under your troubles, and your ability to withstand your invaders. But ye said, No; for we will flee upon horses; on the swift — We will have swift horses from Egypt, that, in case of danger, we may escape from our enemies. It is probable many of the richer sort intended to flee, and perhaps did actually flee into Egypt, having sent their treasures thither before them. Therefore shall ye flee — Your sin shall be your punishment: you will flee, and you shall flee. One thousand at the rebuke of one — You shall be so dispirited and enervated by your fears, that, instead of one of you chasing a thousand, as God promised you should do, if you were obedient, a thousand of you shall be chased by one of your enemies. At the rebuke, or assault, of five — Of a comparatively small number; shall ye flee — All of you, however numerous; till ye be left, &c. — Till ye be generally destroyed, and but a few of you left. “The meaning of the whole period is, that if the Jews, in the uncertain state of their affairs, would abstain from all endeavours to defend themselves by foreign aid, and would commit themselves to the care and providence of God, with settled minds, in faith and hope, they should then be safe, and avoid the calamities which threatened them.” But this they would not do; they were determined to seek for preservation or deliverance from the yoke of the Assyrians in the help of the Egyptians, and therefore it is foretold they should meet with the calamities here mentioned; and “should be seized with such a panic fear that, when they came to the point, they should turn their backs on their enemies, and flee with that swiftness wherewith they had thought to make their enemies flee, insomuch that very few of them should escape the common destruction.”

15-17. The same Holy One continues. On condition alone of your turning back from Egypt and resting in my commands and counsels, can you be saved. In returning… shall ye be saved — This means change of mind from relying on Egypt and a “returning” to their duty to God. In quietness — Resting in calm trust on Jehovah alone… Herein is your strength… ye said, No — Utter rejection of Jehovah’s proposition. They aspired for the glory of conquest after the manner of other nations. To the horses of Egypt, then, Go ye, was the reply; their swift steeds ye may have; not as the pursuers, but as the pursued — as the routed and overwhelmed, shall ye have them. One thousand of you shall flee from before the threatening attitude of even one, and your whole fleeing army shall scatter wide before even five of the enemy; so that because of the fewness of the number left they may be compared to a solitary beacon or tree on the top of a mountain.

V. 18. Wait-Patiently expect your repentance. Exalted-He will work gloriously. Judgment-Or mercy. That wait-In his way, with faith and patience.

Verse 18. 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 bwvy yashub, he shall return. The mistakes occasioned by the similitude of the letters d daleth and r resh are very frequent, as the reader may have already observed.

Verse 18. And therefore — Because of your great misery: for the misery of God’s people is frequently mentioned in Scripture as a motive to God’s mercy: or, notwithstanding, as ˆkl may be rendered; will the Lord wait — Patiently expect your repentance, and stop the course of his proceedings against you, that you may have an opportunity of making your peace with him, and of preventing your utter ruin. He will be exalted — He will lift up himself, and exert his power gloriously in your behalf; that he may have mercy upon you — That he may show his mercy in your deliverance. For the Lord is a God of judgment — That is, he is wise and just in all the dispensations of his providence, acting toward his people with equity and moderation. Blessed are all they that wait for him — In the way of their duty, with faith and patience; that will not take any indirect course to extricate themselves out of their straits, but patiently expect God to appear for them in his own way and time: which is a much surer way to safety and happiness than having recourse to mere human aids, and placing confidence in the arm of flesh.

18. Therefore — Alexander deems this a term of conclusion. Better thus than moreover, (Gesenius, Lowth, Barnes, Delitzsch, et al.) The sense is, You should, if rightly dealt with, be at once punished; yet, as God will mercifully wait for your return to him, “therefore” is your salvation still conditionally awaiting your decision to return. This doctrine is everywhere to be found in the Old Testament. The patience and compassion of Jehovah are on every page. God’s pronounced mercifulness throughout cannot be overlooked except by wilfully blinded eyes. Judgment — Jehovah is a God of “judgment.” What! to punish and destroy? Yes, even this, when it is right for him to do so; and he alone knows when it is right, for being of mingled love and justice, he can make no mistake. The words, then, mean simply, Jehovah is a God of right doing. His ways “are true and righteous altogether.”

V. 19. 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.

Verse 19. For the people shall dwell in Zion— “When a holy people shall dwell in Sion”] Laov sgiov, Septuagint; vwdq µ[ am kadosh. The word vwdq 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 al lo is not acknowledged by the Septuagint. It may perhaps have been written by mistake for wl lo, to him, of which there are many examples.

Verse 19. For, &c. — “The consolatory part of this discourse begins here, which is connected with the preceding part by the last clause of the former verse, Blessed, &c. Here follows, therefore, a series of excellent blessings, to be conferred by God after these judgments. And the prophet hath so ordered his style in setting them forth, that when he seems to promise only temporal blessings to the church, he would be understood mystically under these figurative emblems.” — Vitringa. The people shall dwell in Zion, &c. — This is the first of these blessings, the restoration of their state upon their repentance and earnest prayers: as if he had said, Although the time is coming when the people shall be banished from Jerusalem and carried into captivity; yet after a set time they shall return and have a fixed and comfortable abode in Jerusalem, the seat of their religion, and metropolis of their republic. This was in part fulfilled upon their return from Babylon, “when the tears which they had shed in their banishment were wiped away, and God heard the prayers and vows of his people, after the time of his indignation was expired.” But it was more fully accomplished in the times of the gospel, when many of them were, and the whole body of them shall be, brought into Christ’s church, often called Zion and Jerusalem.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

Verse 20. Though the Lord— “Though JEHOVAH”] For ynda Adonai, sixteen MSS. and three editions have hwhy Yehovah, many of Deuteronomy Rossi’s have the same reading; all my own have hwhy Yehovah.

Verses 20, 21. And though the Lord give you the bread of adversity — Although in that time and state of the church you will be subject to many outward straits and afflictions, which was the case with the Jews after their restoration from Babylon, and which was also the lot of the first converts to Christianity; yet shall not thy teachers be removed, &c. — As they have been in former times, both in Israel and Judah, when the godly prophets, and other instructers of the people, were but few, and when they were persecuted and banished by their wicked rulers. The Jews, after their return from Babylon, were blessed with many excellent instructers, as appears from the books of Ezra and Nehemiah, at the head of which we must place these two eminent servants of God. In the times of the New Testament, however, God provided still better for his church, sending his Son, the great teacher of his people, into the world; and pouring forth the gifts and graces of the Spirit in abundance, increasing the number of faithful ministers, and promising a continued succession of them to the end of the world. This is the second great benefit predicted by the prophet to follow these judgments. Thine eyes shall see thy teachers — They shall be present in your assemblies, instructing, exhorting, warning, and encouraging you from time to time. The original word, µyrwm, here used, means ordinary teachers, and not those of an extraordinary kind, such as the prophets or seers were. And thine ears shall hear a word, &c. — As often as need shall require, thou shalt hear the voice of God’s word and Spirit directing thee in thy course: behind thee — A metaphor, borrowed either from shepherds, who used to follow their sheep, and to recall them when they went out of the way; or from travellers, who, if they go out of the right way, are ofttimes admonished of their error, and recalled by some other passenger or person behind them.

Ver. 20. Thine eyes shall see thy teachers. This is named as one of the first blessings of a nation. No man should be encouraged as a student in the ministry, unless he have a clear head, and a warm heart. In natural theology he should make a circle through the sciences, and cultivate that knowledge by daily observations. In divinity he should be mighty in the scriptures, and apt to teach. His liberal share of earthly science should be lost in the transports of redemption, and the salvation of souls. He should shine as a star in the right hand of Christ, and have an angel’s countenance before the people. The auditor will then lift up the ear while he speaks, the people will pray when he prays, will praise when he praises, weep when he weeps, and grace and heaven will remain on the souls of his hearers.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 21. 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.

Verse 21. 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 ykw-yk ki-vechi, they read alw-al lo-velo.

Verses 20, 21. And though the Lord give you the bread of adversity — Although in that time and state of the church you will be subject to many outward straits and afflictions, which was the case with the Jews after their restoration from Babylon, and which was also the lot of the first converts to Christianity; yet shall not thy teachers be removed, &c. — As they have been in former times, both in Israel and Judah, when the godly prophets, and other instructers of the people, were but few, and when they were persecuted and banished by their wicked rulers. The Jews, after their return from Babylon, were blessed with many excellent instructers, as appears from the books of Ezra and Nehemiah, at the head of which we must place these two eminent servants of God. In the times of the New Testament, however, God provided still better for his church, sending his Son, the great teacher of his people, into the world; and pouring forth the gifts and graces of the Spirit in abundance, increasing the number of faithful ministers, and promising a continued succession of them to the end of the world. This is the second great benefit predicted by the prophet to follow these judgments. Thine eyes shall see thy teachers — They shall be present in your assemblies, instructing, exhorting, warning, and encouraging you from time to time. The original word, µyrwm, here used, means ordinary teachers, and not those of an extraordinary kind, such as the prophets or seers were. And thine ears shall hear a word, &c. — As often as need shall require, thou shalt hear the voice of God’s word and Spirit directing thee in thy course: behind thee — A metaphor, borrowed either from shepherds, who used to follow their sheep, and to recall them when they went out of the way; or from travellers, who, if they go out of the right way, are ofttimes admonished of their error, and recalled by some other passenger or person behind them.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 22. 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.

Verse 22. Ye shall defile— “Ye shall treat as defiled”] The very prohibition of Moses, Deuteronomy 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.”

Verse 22. Ye shall also — To show your contempt of it; defile the covering of thy graven images — The leaves or plates, wherewith their wooden images were frequently covered: and the ornament of thy molten images — Or, the coat, or covering; Hebrew, tdpa, the ephod, as the word is rendered, Exodus 28:8; and 39:5; which was a costly and glorious robe. The images also were of gold: for the idolaters spared no cost in the making and adorning of their idols. Thou shalt cast them away, &c. — Thou shalt so deeply abhor idolatry that thou shalt cast away, with indignation, all the monuments and instruments thereof. This prophecy was fulfilled in some measure even before the Assyrian invasion, as we learn from 2 Chronicles 31:1; Hezekiah inciting the people to destroy idolatry out of the land. Probably it was fulfilled still more upon the deliverance of Jerusalem from Sennacherib’s army, which, doubtless, would convince thousands of individuals of the almighty power of Jehovah, of the impotence of idols, and the sin and folly of worshipping them. But it was verified in the whole body of the Jewish nation, at their return from their captivity in Babylon, for they abhorred idols ever after. Add to this, 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. This deliverance from the love and practice of idolatry is the third blessing here represented as being conferred on the people, after the forementioned judgments. In the two following verses we have a fourth.

Ver. 22. Ye shall defile the covering of thy graven images, as when Jehu made the temple of Baal in Samaria a draught-house. Then the Lord would give rain, and rivers and streams of water; yea, he would make the lights of heaven shine with sevenfold brightness on the land and people in whom he placed his chief delight.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 23. Bread-Which shall be the fruit of thy own land and labour: and excellent for quality, which is called, fat, Deuteronomy 32:14, and abundant for quantity.

Verses 23, 24. Then shall he give thee the rain of thy seed — Or rather, to, or for thy seed, namely, when thou hast newly sown it, 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, being removed by their sincere repentance and God’s gracious pardon, God showers down his blessings upon them. “When he gives them their teachers,” says Henry, “and they give him their hearts, so that they begin to seek the kingdom of God and his righteousness, then all other things are added unto them.” And bread of the increase of the earth — Which shall be the fruit of thy own land and labour. And it shall be fat and plenteous — Excellent for quality, which is called fat, Deuteronomy 32:14, and abundant for quantity. This promise, by the special blessing of God, was remarkably fulfilled after the defeat of Sennacherib, (Isaiah 37:30,) God thus repairing the losses they sustained by that devastation. The oxen likewise, &c., shall eat clean provender — There shall be such plenty of corn that the very beasts, instead of straw, shall eat corn; and that not in the ear, or with the straw, but the pure grain. Vitringa, with some other commentators, thinks it appears plainly, from the next two verses, that the prophet is to be understood in this passage as speaking, not so much literally as figuratively, and that the words contain a splendid promise of pure and abundant spiritual provision, made by the Lord for his people, in the ministry of the word, the spiritual sowing; the effusions of his Spirit, the rain of the seed; and in the due administration of his various ordinances, the large pastures in which his flock feeds.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 24. 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.

Verses 23, 24. Then shall he give thee the rain of thy seed — Or rather, to, or for thy seed, namely, when thou hast newly sown it, 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, being removed by their sincere repentance and God’s gracious pardon, God showers down his blessings upon them. “When he gives them their teachers,” says Henry, “and they give him their hearts, so that they begin to seek the kingdom of God and his righteousness, then all other things are added unto them.” And bread of the increase of the earth — Which shall be the fruit of thy own land and labour. And it shall be fat and plenteous — Excellent for quality, which is called fat, Deuteronomy 32:14, and abundant for quantity. This promise, by the special blessing of God, was remarkably fulfilled after the defeat of Sennacherib, (Isaiah 37:30,) God thus repairing the losses they sustained by that devastation. The oxen likewise, &c., shall eat clean provender — There shall be such plenty of corn that the very beasts, instead of straw, shall eat corn; and that not in the ear, or with the straw, but the pure grain. Vitringa, with some other commentators, thinks it appears plainly, from the next two verses, that the prophet is to be understood in this passage as speaking, not so much literally as figuratively, and that the words contain a splendid promise of pure and abundant spiritual provision, made by the Lord for his people, in the ministry of the word, the spiritual sowing; the effusions of his Spirit, the rain of the seed; and in the due administration of his various ordinances, the large pastures in which his flock feeds.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 25. 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.

Verse 25. When the towers fall— “When the mighty fall.”] מגדלים migdalim, megalouv, Sym.; megalunomenouv, Aquila; רברבינ rabrebin, Chald.; all signifying mighty sizes.

Verse 25. On every high mountain, and every high hill — Which are commonly dry and barren; shall be rivers and streams of water — Fertilizing and refreshing blessings, showered down by God upon his church and people. This verse certainly cannot be understood literally, and the mystical meaning, according to Vitringa and some others, is, “that in all the more celebrated places, whether of kingdoms or cities, there should be synagogues, public schools, or oratories, in which the word of God, and the doctrine of pure religion, should be copiously taught, and the waters of sound instruction poured out,” so that the lovers of true wisdom, piety, and virtue, might there quench their thirst. The time in which these benefits should be conferred upon the church is denoted by this character, namely, in the day of the great slaughter, when the towers shall fall — That is, when God should take severe vengeance upon the enemies of his people. Perhaps the destruction of Jerusalem and of the temple, with the subversion of the Jewish state, and the slaughter of immense multitudes of Jews, events connected with the calling of the Gentiles, and the extensive propagation of the gospel, might be first in the prophet’s view. The words may further refer to the overthrow of the pagan, persecuting Roman empire, and the great slaughter that preceded or accompanied it. But, undoubtedly, the words ultimately refer to the destruction of all the antichristian powers, the subversion of the fortresses and towers of Satan’s kingdom, making way for the universal diffusion of divine truth and spread of true religion. “This shall be remarkably fulfilled,” says Lowth, “at the time when there shall be a terrible destruction of God’s enemies, (Revelation 14:20, and 19:21,) and when the great ones of the earth shall fall, denoted here by high towers, or the fortifications of mystical Babylon.”

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 26. 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.

Verse 26. Shall be sevenfold] The text adds הימים שבעת כאור 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.

Verse 26. The light of the moon shall be as the light of the sun — For constancy and brightness, which, as also the following clause, is to be understood metaphorically, of that glorious and happy state of the church which should take place in future times. And the light of the sun seven-fold, as the light of seven days — As if the light of seven days were combined together in one. Its light shall then be transcendently more bright and glorious than ever it was before. Which magnificent expressions seem evidently to be too high for the deliverance of the Jews, 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 conferred on his people much more abundant, than ever it was in former times. In the day that the Lord bindeth up the breach of his people, &c. — When God shall effectually cure the wounds and breaches of his people, first making up the breach between himself and them, then making Israel and Judah to be one, and making Jews and Gentiles to be one fold under one shepherd.

19-26. Having opened thus the ever-pleasing thought of the prophet — namely, the divine forbearance — the way is prepared now for comfort to the devout class of people in Jerusalem. The people shall dwell in Zion — He yearns for all to become devout, which, if they will, safety is a sure thing for the whole nation. The nation is between two fires — Egypt and Assyria. Worldly court partisans waver as to policy between these. The religious party denounce every object of trust but Jehovah. The prophet is their uncompromising leader. He encourages in no faint terms. The nation is kept down by the powers on either side, but he claims it is not extinct, with Mount Zion in their midst. Jehovah is ready to reinstate the nation in its true glory. Weeping shall cease! Crying to Jehovah shall be heard as soon as uttered! The prophet uses soaring words. He addresses the future as well as the present. Though — This is not in the Hebrew, yet the complete sense requires it, else neither member of the sentence is intelligible. Bread of adversity, and the water of affliction — Expressions for doled out bread and water, as is customary in sieges because of their scarcity: but on condition of return to Jehovah, these shall pass away, and plenteousness take their place. Shall not thy teachers be removed — Their “teachers,” or true prophets, were also often removed, or obliged to hide themselves, in times when the idolatrous anti-reformers were in complete power, but this evil should also come to an end. A word behind thee — “Behind thee” may be a figure drawn from shepherd life, and seems to intimate that some of the flock, instead of strictly following the shepherd as is the Eastern custom, had gone in front, and were wandering aside of the true way, when the shepherd’s voice “behind them” is heard in warning. Defile… images — The true people are seen by the prophet in the glorious times, putting away idolatry as a polluted abomination. Ahaz had not been slow in filling Jerusalem with it. The images thus worshipped are to be cast away with utter disgust, as is also expressed in the final words, Get… hence. Then shall he [Jehovah] give the rain of thy seed — The rains needed to insure an ample harvest — the first rains in autumn, after seed sowing, the latter in the spring. Earthly images of this sort are figures of grand spiritual blessings to the people of Israel. Fat and plenteous — Fatness, fertility, plenty for man and beast, and every thing contributing to these, yield, in the Old Testament, the richest descriptions for conceptions spiritual. Light… sun… sevenfold — The sevenfold increase of the light of heaven’s luminaries, and the concentrated light of seven days into one, represent the advanced spiritual state of the children of Jehovah.

V. 27. 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.

Verse 27. And the burden thereof is heavy— “And the flame raged violently”] hacm massaah; this word seems to be rightly rendered in our translation, the flame, Judges 20:38, 40, &c.; a sign of fire, Jeremiah 6:1; called properly tacm masseeth, an elevation, from its tending upwards.

Verses 27, 28. Behold, &c. — Here begins the last part of the discourse contained in this chapter, in which the prophet gives an earnest of those greater blessings promised, for times to come, by assuring his people of the approaching destruction of the Assyrian forces. “It is an exquisitely fine and sublime passage, and closely connected with the argument and scope of the whole discourse, in that it teaches that the Jews and Israelites had no need to flee to Egypt for help against the Assyrians, to the neglect of their duty toward God, since God was perfectly sufficient to defend them, and had determined to destroy the Assyrian.” — Vitringa. The name of the Lord is here put for the Lord himself, and he is said to come from far, either as coming unexpectedly, or as having for a long time appeared to withdraw his presence, and withhold his help from his people; burning with anger — Determined to take signal vengeance on his enemies. And the burden thereof is heavy — The punishment which he will inflict will prove very grievous and intolerable. His lips are full of indignation — He hath pronounced a severe sentence against them, and will give command for the execution of it. And his breath — His anger, or rather, the effects thereof; (the expression is borrowed from men’s discovering their anger by strong and vehement breathing; see on Job 4:9;) as an overflowing stream — Coming from him as vehemently as a mighty torrent of waters; shall reach to the midst of the neck — Shall bring the Assyrian into a most dangerous condition, as a man, who is in waters which reach to his neck, is in great danger of being drowned; see on Isaiah 8:8. To sift the nations with the sieve of vanity — To shake and scatter, as it were, with a sieve, the Assyrian army, made up of the people of different nations. “Vanity,” says Lowth, “sometimes signifies destruction: so Isaiah 57:13. Vanity shall take them, that is, they shall be destroyed. And here the sieve of vanity is such a one as doth not separate the chaff in order to save the corn, but makes an entire riddance, as when chaff is scattered before the wind.” Bishop Lowth translates the clause, To toss the nations with the van of perdition, judging that hpn rather signifies a van than a sieve, and observing from Kimchi, “The use of the van 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.”

27, 28. The transition here is sudden. The name — The “name” of Jehovah is Jehovah himself, that is, Jehovah in absolute and distinctive personality as revealed in word and act. Cometh from far — The revelation of God’s righteousness cometh from all his works and providences. Manifestations of divine judgments are everywhere. God is judge. Nations are brought before him. Evil doing is condemned, and monuments thereof cover the world. The judgments now to be rendered are upon Assyria, the persecutor of Judah. The storm, ready to burst, is hovering over the world-power, but the description applies in principle to all judgment scenes. Jehovah comes in deliverance to all his trusting people through awful but necessary calamities to his enemies. His anger — His felt moral outrage against defiant independence of him. Burden… is heavy — Literally, Grievous is the flame. Possibly this means, “Tremendous is the bursting lightning which darts from the blackened heavens.” And his breath — His Spirit moving, now gently, now in tornado force, as occasion calls; in this action it is violent, destructive. As an overflowing stream — Rushing forth as such a stream rushes. Neck — Or, divides at the neck. Only the head is yet out of peril. Perhaps meaning Assyria, not yet completely doomed. Sieve of vanity — Divine judgment sifts the nations, and what remains is emptiness, nothingness, destruction. Lowth calls it the winnowing fan of destruction. Bridle — In the jaws of unwilling nations, leading them into ways they did not intend. See Assyrian inscriptions.

Here are metaphors jumbled, but of striking force and of clear meaning. The figures melt into each other. A storm is conceived rising from the farthest horizon; the black cloud is turned into a sea of fire, or lightnings consuming where they strike, and raising volumes (burden) of smoke, all of which symbolizes the divine wrath, swelling as it were into a stream, covering men up to the neck, the same as in chap. 8:8, which see. The judicial effect is the same as sifting chaff to the winds by the winnowing fan, common to this day in Palestine. All that is worth saving is left, the rest cast utterly away. Nations are destroyed, or diminished and held as by a “bridle” from pursuing and compassing their utterly selfish ends.

V. 28. 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.

Verse 28. To sift the nations with a sieve of vanity— “To toss the nations with the van of perdition”] The word hpnhl lahanaphah is in its form very irregular. Kimchi says it is for ãynhl lehaniph. Houbigant supposes it to be a mistake, and shows the cause of it; the joining it to the h he, which should begin the following word. The true reading is הגוים ãynhl 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: “hpn 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, Isaiah 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 Matthew 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 Æschylus, prom. Vinct. 691:—

allq ephnagkaze nin

Diov calinov prov bian prassein tade.

“But the bridle of Jupiter violently constrained him to do these things.”

Verses 27, 28. Behold, &c. — Here begins the last part of the discourse contained in this chapter, in which the prophet gives an earnest of those greater blessings promised, for times to come, by assuring his people of the approaching destruction of the Assyrian forces. “It is an exquisitely fine and sublime passage, and closely connected with the argument and scope of the whole discourse, in that it teaches that the Jews and Israelites had no need to flee to Egypt for help against the Assyrians, to the neglect of their duty toward God, since God was perfectly sufficient to defend them, and had determined to destroy the Assyrian.” — Vitringa. The name of the Lord is here put for the Lord himself, and he is said to come from far, either as coming unexpectedly, or as having for a long time appeared to withdraw his presence, and withhold his help from his people; burning with anger — Determined to take signal vengeance on his enemies. And the burden thereof is heavy — The punishment which he will inflict will prove very grievous and intolerable. His lips are full of indignation — He hath pronounced a severe sentence against them, and will give command for the execution of it. And his breath — His anger, or rather, the effects thereof; (the expression is borrowed from men’s discovering their anger by strong and vehement breathing; see on Job 4:9;) as an overflowing stream — Coming from him as vehemently as a mighty torrent of waters; shall reach to the midst of the neck — Shall bring the Assyrian into a most dangerous condition, as a man, who is in waters which reach to his neck, is in great danger of being drowned; see on Isaiah 8:8. To sift the nations with the sieve of vanity — To shake and scatter, as it were, with a sieve, the Assyrian army, made up of the people of different nations. “Vanity,” says Lowth, “sometimes signifies destruction: so Isaiah 57:13. Vanity shall take them, that is, they shall be destroyed. And here the sieve of vanity is such a one as doth not separate the chaff in order to save the corn, but makes an entire riddance, as when chaff is scattered before the wind.” Bishop Lowth translates the clause, To toss the nations with the van of perdition, judging that hpn rather signifies a van than a sieve, and observing from Kimchi, “The use of the van 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.”

27, 28. The transition here is sudden. The name — The “name” of Jehovah is Jehovah himself, that is, Jehovah in absolute and distinctive personality as revealed in word and act. Cometh from far — The revelation of God’s righteousness cometh from all his works and providences. Manifestations of divine judgments are everywhere. God is judge. Nations are brought before him. Evil doing is condemned, and monuments thereof cover the world. The judgments now to be rendered are upon Assyria, the persecutor of Judah. The storm, ready to burst, is hovering over the world-power, but the description applies in principle to all judgment scenes. Jehovah comes in deliverance to all his trusting people through awful but necessary calamities to his enemies. His anger — His felt moral outrage against defiant independence of him. Burden… is heavy — Literally, Grievous is the flame. Possibly this means, “Tremendous is the bursting lightning which darts from the blackened heavens.” And his breath — His Spirit moving, now gently, now in tornado force, as occasion calls; in this action it is violent, destructive. As an overflowing stream — Rushing forth as such a stream rushes. Neck — Or, divides at the neck. Only the head is yet out of peril. Perhaps meaning Assyria, not yet completely doomed. Sieve of vanity — Divine judgment sifts the nations, and what remains is emptiness, nothingness, destruction. Lowth calls it the winnowing fan of destruction. Bridle — In the jaws of unwilling nations, leading them into ways they did not intend. See Assyrian inscriptions.

Here are metaphors jumbled, but of striking force and of clear meaning. The figures melt into each other. A storm is conceived rising from the farthest horizon; the black cloud is turned into a sea of fire, or lightnings consuming where they strike, and raising volumes (burden) of smoke, all of which symbolizes the divine wrath, swelling as it were into a stream, covering men up to the neck, the same as in chap. 8:8, which see. The judicial effect is the same as sifting chaff to the winds by the winnowing fan, common to this day in Palestine. All that is worth saving is left, the rest cast utterly away. Nations are destroyed, or diminished and held as by a “bridle” from pursuing and compassing their utterly selfish ends.

V. 29. 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.

Verses 29-31. Ye shall have a song, &c. — You shall have occasion of great joy, and of singing songs of praise for your stupendous deliverance from that formidable enemy; as in the night, &c. — He mentions the night, either because the Jewish feasts began in the evening, and were celebrated with great joy during a part of the night, as well as on the following day; or because he has a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing sacred songs before the Lord. As when one goeth, &c. — Like the joy of one that is going up to the solemn feasts with music. The Lord shall cause his glorious voice to be heard — His thunder, metaphorically taken for a terrible judgment. “This destruction shall be from the immediate hand of God, in which he shall as evidently appear as if he had discomfited the army by a tempest of thunder, and lightning, and hail-stones, as he formerly destroyed the Canaanites and Philistines.” — Lowth. And show the lighting down of his arm — Upon the Assyrian, whom he will smite with a deadly blow in the face of the world; with the indignation of his anger — With great wrath; which is signified by heaping so many words of the same signification together. The Assyrian, who smote with a rod — Who was the rod wherewith God smote his people and other nations: he who used to smite others shall now be smitten himself.

29. Ye shall have a song — The “song,” as indicated by the emphatic article in Hebrew. It shall commemorate divine deliverances as does the song at the holy passover solemnities. If it be the destruction of Sennacherib’s army in one night (2 Kings 19:35-37,) which here flits across the prophet’s mind, how appropriate is this song occasion! How would all Jerusalem have resounded with hallelujahs the whole night long had the people known the work of destruction then going on in the plains toward Egypt! But it is the same always. Isaiah here pictures what is ever true of God’s people in extremities. They “shall have a song,” celebrating Jehovah’s grand deliverances.

V. 30. 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.

Verse 30. 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 xa ã[zb bezaaph ats, “with swift anger,” five of Dr. Kennicott’s MSS. and one of my own, read ãa בזעם bezaam aph, “with detestation indignant.” For xa ats, “swift,” which is the common reading, forty-two of Kennicott’s, forty-three of Deuteronomy Rossi’s, and two of my own, have ãa aph, “wrath or fury.” The former reading, xa 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.

Verses 29-31. Ye shall have a song, &c. — You shall have occasion of great joy, and of singing songs of praise for your stupendous deliverance from that formidable enemy; as in the night, &c. — He mentions the night, either because the Jewish feasts began in the evening, and were celebrated with great joy during a part of the night, as well as on the following day; or because he has a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing sacred songs before the Lord. As when one goeth, &c. — Like the joy of one that is going up to the solemn feasts with music. The Lord shall cause his glorious voice to be heard — His thunder, metaphorically taken for a terrible judgment. “This destruction shall be from the immediate hand of God, in which he shall as evidently appear as if he had discomfited the army by a tempest of thunder, and lightning, and hail-stones, as he formerly destroyed the Canaanites and Philistines.” — Lowth. And show the lighting down of his arm — Upon the Assyrian, whom he will smite with a deadly blow in the face of the world; with the indignation of his anger — With great wrath; which is signified by heaping so many words of the same signification together. The Assyrian, who smote with a rod — Who was the rod wherewith God smote his people and other nations: he who used to smite others shall now be smitten himself.

Ver. 30. The Lord shall cause his glorious voice to be heard. As the voice addresses the ear, so the judgments of God speak to the nations. His fire or anger burns to fury, his thunders roar, his hailstones beat down his foes. By his voice shall the proud Assyrian be beaten down.

30, 31. Verses 27, 28, depict the approach of the great judge; here the description of the judgment begins. Voice… heard — God’s “voice” is “heard,” also, as the delivered ones shout their song, and the action of his arm is seen — image of corporal chastisement. Indignation… anger — Manifested as fury, under figure of an animal snorting, with flames bursting from its nostrils, leaving behind a scattering, the work of a tempest, and stones of hail. Here, again, our prophet overrides modern rhetorical refinement, and mixes fire and hail together. The Assyrian can stand no such a rush of destructive forces. Which smote with a rod — That is, the hitherto persecuting Assyrian. The smiter is now himself smitten with a vengeance.

Verse 31. Which smote with a rod— “He that was ready to smite with his staff”] “Post rwva ashshur, forte excidit rva asher.”—SECKER. After rwva ashshur, probably rva asher, “which,” has been omitted.

Verses 29-31. Ye shall have a song, &c. — You shall have occasion of great joy, and of singing songs of praise for your stupendous deliverance from that formidable enemy; as in the night, &c. — He mentions the night, either because the Jewish feasts began in the evening, and were celebrated with great joy during a part of the night, as well as on the following day; or because he has a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing sacred songs before the Lord. As when one goeth, &c. — Like the joy of one that is going up to the solemn feasts with music. The Lord shall cause his glorious voice to be heard — His thunder, metaphorically taken for a terrible judgment. “This destruction shall be from the immediate hand of God, in which he shall as evidently appear as if he had discomfited the army by a tempest of thunder, and lightning, and hail-stones, as he formerly destroyed the Canaanites and Philistines.” — Lowth. And show the lighting down of his arm — Upon the Assyrian, whom he will smite with a deadly blow in the face of the world; with the indignation of his anger — With great wrath; which is signified by heaping so many words of the same signification together. The Assyrian, who smote with a rod — Who was the rod wherewith God smote his people and other nations: he who used to smite others shall now be smitten himself.

30, 31. Verses 27, 28, depict the approach of the great judge; here the description of the judgment begins. Voice… heard — God’s “voice” is “heard,” also, as the delivered ones shout their song, and the action of his arm is seen — image of corporal chastisement. Indignation… anger — Manifested as fury, under figure of an animal snorting, with flames bursting from its nostrils, leaving behind a scattering, the work of a tempest, and stones of hail. Here, again, our prophet overrides modern rhetorical refinement, and mixes fire and hail together. The Assyrian can stand no such a rush of destructive forces. Which smote with a rod — That is, the hitherto persecuting Assyrian. The smiter is now himself smitten with a vengeance.

V. 32. 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.

Verse 32. The grounded staff— “The rod of his correction”] For hdswm musadah, the grounded staff, of which no one yet has been able to make any tolerable sense, Le Clerc conjectured hrswm musarah, of correction; (see Proverbs 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 hdb [wvd 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 Isaiah 30:29.

With it— “Against them.”] For hb bah, against her, fifty-two MSS. and five editions read בם bam, against them.

Verse 32. Where the grounded staff shall pass — Instead of hdswm hcm, the grounded, or founded staff, of which, he says, no one yet has been able to make any tolerable sense. Bishop Lowth, on the authority of two MSS, (one of them ancient,) reads hrpwm hcm, the staff of correction, which Le Clerc also supposes to be the true reading. The bishop, therefore, translates the clause thus: And it shall be, that wherever shall pass the rod of correction, which Jehovah shall lay heavily upon him, it shall be accompanied with tabrets and harps; that is, as the bishop explains it, “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.” And in battles of shaking, &c. — Or, as it may be better rendered, in fierce or tremendous battles shall he, namely, the Lord, fight against them, that is, against the Assyrians.

Ver. 32. In every place where the grounded staff shall pass; le baton enfoncè, the rod sinking into his flesh; which indicates a succession of defeats to his army, that would cause all the liberated nations to rejoice with tabrets and with harps.

32. The grounded staff — This rendering is generally rejected as unintelligible. It is generally agreed by scholars that it means “rod of doom,” that is, the rod appointed to punish. The text may read thus: And it shall be that every passage [stroke, Henderson] of the rod of doom which Jehovah shall lay [cause to rest] on him [the Assyrian] shall be with tabrets and harps [accompanied with music on the part of the delivered ones] and shakings of wars, [or shocks of war, conducted in judgment by Jehovah.] While God visits furious judgments upon all defiant peoples, his own people are to join in songs of thanksgiving and fidelity to their deliverer. God governs the world. In all cases divine care “turns the tables” in behalf of the good and against the enemies of the good. Tabrets — Drums of one head, or tambourines, beaten to music sung at festival entertainments, and many other occasions.

V. 33. 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, Genesis 19:24.

Verse 33. 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 Saviour in the Gospel for hell-fire, as the Jews themselves had applied it. See Chald. on Isaiah 33:14, where µl[ ydqwm 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, Isaiah 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.

ISAIAH

Verse 33. For Tophet is ordained of old — “Tophet is a valley very near to Jerusalem, to the southeast, called also the valley of Hinnom, or Gehenna; where the Canaanites, and afterward the Israelites, sacrificed their children, by making them pass through the fire; that is, by burning them in the fire, to Moloch.” It is supposed to have been called Tophet, from the drums, timbrels, or tabrets, which sounded there, to drown the cries of the children thus inhumanly murdered: see notes on Leviticus 18:21; 2 Kings 23. 10; and Joshua 15:8. Hence the word “is used for a place of punishment by fire, and by our Saviour in the gospel for hell-fire, as the Jews themselves had applied it.” As the place had been thus polluted by idolatry, Josiah, to render it as despicable and abominable as possible, ordered the filth of the city and dead carcasses to be thrown there, and made it a common burying-place. There also fires were kept continually burning, as the Jews say, to consume dead bodies, bones, and such sordid things. Vitringa justly observes, “that Tophet must be understood here, not in a literal, but in a figurative sense, for the place of punishment to be inflicted upon the Assyrians, by the burning indignation of God; in the same manner as gehenna denotes the place of punishment of the reprobate: that the fire and much wood denote the matter of the punishment destined for the king of Assyria and his army, as well with respect to its nature and effect, as its cause: see Revelation 19:20. The making the valley deep and large, signifies the same as the pile constructed of much wood; namely, the greatness of the destruction to be spread through the extensive army of the Assyrian; and indeed it was necessary this valley and this pile should be large, to contain one hundred and eighty-five thousand men. The meaning of the phrase, ordained of old, is, that God had absolutely fixed and determined this event. It was prepared for the king; whereby the prophet shows, that his army first, and Sennacherib himself afterward, should become obnoxious to the divine judgment. And the last phrase, the breath of the Lord, &c., alludes to the destroying angel, the executors of his judgment: see Isaiah 10:17. This is the literal interpretation of the words, wherein the prophet represents the Assyrian destruction as the type of that of all the enemies and persecutors of the church; and further, these destructions as a figure of the infernal fire, wherein the unbelieving and cruel persecutors of the church shall be tormented for ever, and which is said to be prepared for the devil and his angels,” Matthew 25:41.

Ver. 33. Tophet is ordained of old. From toph, a drum, a name of contempt, from the tum-tums, which deafened the cries of the children when immolated to Moloch. Jeremiah 5:22. 19:6. The place of this infernal worship was in the valley of the son of Hinnom, near the lower walls of Jerusalem, and desecrated by king Josiah, as a burial place. 2 Kings 23:10. Hence the compound word Gehenna, from ayg Gi, or as the Gothic, gill, a valley, and hinnom, a man. Gehenna is figuratively understood to designate eternal torments. Matthew 5:22. Mark 9:47. For the king, the blaspheming Sennacherib, who was slain in his temple, when vowing to immolate one of his sons to his god, the fire of Gehenna is prepared.

33. Tophet — This word occurs here possibly because “tabret” had just been used, from a habit of our prophet of indulging in paronomasia. Both words are from the same root, or from roots nearly identical. Originally “tophet” probably meant a music grove, or a place where the tambourine was prominent in the music. The king’s garden, near by in the deep valley, just southeast of Jerusalem, may have had some relation to the music grove or tophet. The place afterward became abominable by being made the place for consuming the offals of animals offered in sacrifice on the altar. The worshippers of Moloch are also said to have made it still more abominable by the sacrifice of children in the burning furnace into which the huge image of Moloch in that place had been constructed. The perpetual burning loathsomeness, from the consuming offal, made the place an image of eternal torture in the New Testament associations of the spot. Its name in Greek is gehenna, from the Hebrew word rendered valley of Hinnom. For a full description see SMITH’S Bible Dictionary.

The figure here is, that “tophet” has been prepared to receive the king of Assyria; that for this purpose it has been enlarged, made deep and broad, with a mouth vast enough to swallow up his whole army. Wood has been massed for a huge burning; the breath of Jehovah is to fire this mass; which, like a stream of brimstone, is to burn with an intense and inextinguishable heat. The figures of Revelation 21:8, 10 are hence derived, to signify the everlasting torments of hell.