Isaiah · Chapter 32

V. 1. Behold-This seems to be a distinct prophecy from the former, and delivered before that which is related in the former chapters. The prophecies are not always set down in that order, in which the prophets delivered them. The foregoing prophecy was delivered, not in the time of Ahaz for he sent to the Assyrian, not the Egyptian, for help; it was Hezekiah, who rebelled against the king of Assyria, and was too prone to trust upon the staff of Egypt. But this seems to have been delivered in the time of Ahaz. A king-Hezekiah, a type of Christ, and Christ typified by him.

Verse 1. Behold, a king shall reign in righteousness] If King Hezekiah were a type of Christ, then this prophecy may refer to his time; but otherwise it seems to have Hezekiah primarily in view. It is evident, however, that in the fullest sense these words cannot be applied to any man; GOD alone can do all that is promised here.

And princes] µyrcw ve-sarim, without l lamed, to; so the ancient Versions. An ancient MS. has wyrcw vesaraiv, and his princes.

Verse 1. Behold, a king — Hezekiah, a type of Christ, and Christ typified by him, shall reign in righteousness — Therefore Hezekiah was not king when this prophecy was delivered. And whereas some say that he speaks of the good government of Hezekiah, after the destruction of Sennacherib, it is easy to observe, that his government was as good before that time as afterward; and that in the very beginning of his reign he ruled with righteousness and the fear of God. And princes — The ministers of state, judges, and magistrates under the king, shall rule in judgment — Shall execute their offices with integrity and faithfulness. “Ahaz and his princes had ruled very wickedly, but a king was about to mount the throne who would reign in righteousness, employ upright magistrates, and protect the people, both from internal oppression, by his equitable administration, and from external invaders, by his faith and prayers.” — Scott. But although these expressions are, in some sort, applicable to Hezekiah and his good reign, they are much more true of Christ and his reign, as are also several other expressions here used, especially those in the third and fourth verses, which evidently relate to happier times than Hezekiah lived to see. And therefore we may justly say, “That the reformation which Hezekiah made was but a shadow of those greater improvements in grace and holiness, which properly belong to the times of the gospel. — Lowth.

1. Behold, a king shall reign in righteousness — Who is he? Possibly the good, but yet imperfect, Hezekiah stands in the prophet’s foreground; but more probably he is depicting the surroundings of the expected Messiah.

V. 2. A man-Each of his princes. A hiding place-Unto the people under their government. The wind-From the rage and violence of evil men. As rivers-No less refreshing. As the shadow-In a dry and scorched country, which is called weary, because it makes travellers weary; as death is called pale in other authors, because it makes mens faces pale.

Verse 2. As the shadow of a great rock] The shadow of a great projecting rock is the most refreshing that is possible in a hot country, not only as most perfectly excluding the rays of the sun, but also as having in itself a natural coolness, which it reflects and communicates to every thing about it.

Speluncæque tegant, et saxea procubet umbra. VIRG. Georg. iii. 145.

“Let the cool cave and shady rock protect them.” Epei kefalhn kai gounata seiriov azei, Aualeov de te crwv apo kaumatov, alla tot~ hdh Eih petraih te skin, kai biblinov oinov. HESIOD. ii. 206.

“When Sirius rages, and thine aching head, Parched skin, and feeble knees refreshment need; Then to the rock’s projected shade retire, With Biblin wine recruit thy wasted powers.”

Verses 2-4. And a man — Either the man or king spoken of, or each of his princes, shall be a hiding-place — A protection to the people under their government, especially to such as are oppressed or injured by those that are more powerful than they; from the wind — From the rage and violence of evil men. As rivers of water in a dry place — Not less refreshing and acceptable shall this king and his princes be to their subjects. And as the shadow of a great rock — In a dry and scorched country, which is called weary, because it makes travellers weary; as death is called pale in other authors, because it makes men’s faces pale. And the eyes of them that see — Of the people, who shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly; both princes and people shall be reformed. The heart also of the rash — Who were hasty in judging of things; which is an argument of ignorance and folly; shall understand knowledge — Shall become more knowing and considerate in their judgments and actions. And the tongue of the stammerers — Who used to speak of the things of God darkly, doubtfully, and unwillingly; shall be ready to speak plainly — As men’s understandings shall be enlightened, so their speech shall be reformed: which, though it was in part fulfilled in Hezekiah, yet was truly and fully accomplished only by Christ, who wrought this wonderful change in an innumerable company, both of Jews and Gentiles.

2. A man… hiding place — One greater and every way more competent as a protector than a merely human person. Jehovah in the person of the Messiah.

V. 3. The eyes-The people, they shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly: both princes and people shall be reformed.

Verse 3. And the eyes of them that see shall not be dim— “And him the eyes of those that see shall regard”] For alw velo, and not, Le Clerc reads wlw velo, and to him, of which mistake the Masoretes acknowledge there are fifteen instances; and many more are reckoned by others. The removal of the negative restores to the verb its true and usual sense.

Verses 2-4. And a man — Either the man or king spoken of, or each of his princes, shall be a hiding-place — A protection to the people under their government, especially to such as are oppressed or injured by those that are more powerful than they; from the wind — From the rage and violence of evil men. As rivers of water in a dry place — Not less refreshing and acceptable shall this king and his princes be to their subjects. And as the shadow of a great rock — In a dry and scorched country, which is called weary, because it makes travellers weary; as death is called pale in other authors, because it makes men’s faces pale. And the eyes of them that see — Of the people, who shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly; both princes and people shall be reformed. The heart also of the rash — Who were hasty in judging of things; which is an argument of ignorance and folly; shall understand knowledge — Shall become more knowing and considerate in their judgments and actions. And the tongue of the stammerers — Who used to speak of the things of God darkly, doubtfully, and unwillingly; shall be ready to speak plainly — As men’s understandings shall be enlightened, so their speech shall be reformed: which, though it was in part fulfilled in Hezekiah, yet was truly and fully accomplished only by Christ, who wrought this wonderful change in an innumerable company, both of Jews and Gentiles.

Verse 3. The eyes of them that see shall not be dim. The whole land shall be full of smiling affluence and joy; they shall have health of countenance, and look up with joy to a paternal throne. The passage applies farther to the Messiah, who opened the eyes of the blind, unstopped the ears of the deaf, and caused the dumb to publish his praise.

3, 4. Eyes… not be dim… ears… hearken — Under which Messiah the process of heart-hardening will not be the rule, as in the prophet’s time, but the exception. He is speaking of times when the present moral order shall be reversed in a large degree: when conscience shall be normally educated, and false views and tendencies will not prevail.

V. 4. The rash-Who were hasty in judging of things; which is an argument of ignorance and folly. The tongue-That used to speak of the things of God, darkly, and doubtfully; which though it was in part fulfilled in Hezekiah, yet was truly and fully accomplished only by Christ, who wrought this wonderful change in an innumerable company both of Jews and Gentiles.

Verses 2-4. And a man — Either the man or king spoken of, or each of his princes, shall be a hiding-place — A protection to the people under their government, especially to such as are oppressed or injured by those that are more powerful than they; from the wind — From the rage and violence of evil men. As rivers of water in a dry place — Not less refreshing and acceptable shall this king and his princes be to their subjects. And as the shadow of a great rock — In a dry and scorched country, which is called weary, because it makes travellers weary; as death is called pale in other authors, because it makes men’s faces pale. And the eyes of them that see — Of the people, who shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly; both princes and people shall be reformed. The heart also of the rash — Who were hasty in judging of things; which is an argument of ignorance and folly; shall understand knowledge — Shall become more knowing and considerate in their judgments and actions. And the tongue of the stammerers — Who used to speak of the things of God darkly, doubtfully, and unwillingly; shall be ready to speak plainly — As men’s understandings shall be enlightened, so their speech shall be reformed: which, though it was in part fulfilled in Hezekiah, yet was truly and fully accomplished only by Christ, who wrought this wonderful change in an innumerable company, both of Jews and Gentiles.

3, 4. Eyes… not be dim… ears… hearken — Under which Messiah the process of heart-hardening will not be the rule, as in the prophet’s time, but the exception. He is speaking of times when the present moral order shall be reversed in a large degree: when conscience shall be normally educated, and false views and tendencies will not prevail.

V. 5. The vile-Base and worthless men. Liberal-Shall no longer be reputed honourable, because of their high and honourable places, but wickedness shall be discovered where ever it is, and virtue manifested and rewarded. The churl-The sordid and covetous man; but under this one vice, all vices are understood, as under the opposite virtue of bountifulness; all virtues are comprehended.

Verse 5. The vile person shall no more be called liberal] The different epithets here employed require minute explanation.

The vile person—lbn nabal, the pampered, fattened, brainless fellow, who eats to live, and lives to eat; who will scarcely part with any thing, and that which he does give he gives with an evil eye and a grudging heart. Liberal—bydn nadib; the generous, openhearted, princely man, who writes on all his possessions, For myself and mankind, and lives only to get and to do good.

The churl—ylyk kilai, the avaricious man; he who starves himself amidst his plenty, and will not take the necessaries of life for fear of lessening his stock.

Thus he differs from lbn nabal, who feeds himself to the full, and regards no one else; like the rich man in the Gospel. The avaricious man is called ylyk kilai, from yk ki, for, yl li, myself; or contracted from lk col, all, and yl li, to myself: all is mine; all I have is my own; and all I can get is for myself: and yet this man enjoys nothing; he withholds

From back and belly too their proper fare:—

O cursed lust of gold, when for thy sake

The wretch throws up his interest in both worlds,

First starved in this, then damned in that to come!

Bountiful—[wv shoa, he who is abundantly rich; who rejoices in his plenty, and deals out to the distressed with a liberal hand.

Verses 5, 6. The vile person — Base and worthless men; shall be no more called liberal — Shall no longer be reputed honourable, because of their high and honourable places, but wickedness shall be discovered wherever it is, and virtue manifested and rewarded. Nor the churl said to be bountiful — The sordid and covetous man; but under this one vice all vices are understood, as under the opposite virtue of bountifulness all virtues are comprehended. For the vile person will speak villany — Men shall no longer be miscalled; for every one will discover what he is by his words and actions. And will work iniquity — He will, from time to time, be devising wickedness, that he may execute it when he hath opportunity. To practise hypocrisy — To do bad things, though with a pretence of religion and justice. To utter error — To pass unjust sentences, directly contrary to the command of God. To cause the drink, &c. — Whereby they take away the bread and drink of the poor.

5-8. Vile person — A fool in the scriptural sense, one who knows well enough, but knows unwisely, viciously. Liberal — Noble. Churl — One acting niggardly. Messianic times are of gradual growth. Radical moral changes are not wrought in an hour. Steadily the changes go on, until they end in universal righteousness and peace. The prophet here gives persons, qualities, and things their right names. The fool, or “vile person,” cannot, in that day, as now, pass for a noble man. The niggard or “churl” shall have no name for being generous, for making small gifts go for much giving. The instruments also of the churl are devices for making himself richer at the cost of the poor. On the other hand, the noble man is the liberal man; kind to all, he supplies wants with generosity, and by such a name shall he stand.

APPENDIX TO THE FOURTH WOE-ADDRESS TO THE WOMEN.

V. 6. Villainy-Men shall no longer be miscalled; for every one will discover what he is by his words and actions. Will work-He will, from time to time, be advising wickedness, that he may execute it when he hath opportunity. To practise-To do bad things, tho’ with a pretence of religion and justice. To utter-To pass unjust sentence, directly contrary to the command of God. Cause the drink-Whereby they take away the bread and the drink of the poor.

Verse 6. The vile person will speak villany— “The fool will still utter folly”] A sort of proverbial saying, which Euripides (Bacchæ, 369) has expressed in the very same manner and words: Mwra gar mwrov legei, “The fool speaks folly.” Of this kind of simple and unadorned proverb or parable, see Deuteronomy S. Pœs, Hebr. Prælect. xxiv. Against the Lord— “Against JEHOVAH”] For la El, two MSS. read la al, more properly; but both are of nearly the same meaning.

Verses 5, 6. The vile person — Base and worthless men; shall be no more called liberal — Shall no longer be reputed honourable, because of their high and honourable places, but wickedness shall be discovered wherever it is, and virtue manifested and rewarded. Nor the churl said to be bountiful — The sordid and covetous man; but under this one vice all vices are understood, as under the opposite virtue of bountifulness all virtues are comprehended. For the vile person will speak villany — Men shall no longer be miscalled; for every one will discover what he is by his words and actions. And will work iniquity — He will, from time to time, be devising wickedness, that he may execute it when he hath opportunity. To practise hypocrisy — To do bad things, though with a pretence of religion and justice. To utter error — To pass unjust sentences, directly contrary to the command of God. To cause the drink, &c. — Whereby they take away the bread and drink of the poor.

5-8. Vile person — A fool in the scriptural sense, one who knows well enough, but knows unwisely, viciously. Liberal — Noble. Churl — One acting niggardly. Messianic times are of gradual growth. Radical moral changes are not wrought in an hour. Steadily the changes go on, until they end in universal righteousness and peace. The prophet here gives persons, qualities, and things their right names. The fool, or “vile person,” cannot, in that day, as now, pass for a noble man. The niggard or “churl” shall have no name for being generous, for making small gifts go for much giving. The instruments also of the churl are devices for making himself richer at the cost of the poor. On the other hand, the noble man is the liberal man; kind to all, he supplies wants with generosity, and by such a name shall he stand.

APPENDIX TO THE FOURTH WOE-ADDRESS TO THE WOMEN.

V. 7. Lying words-With false and unrighteous decrees. Even-When their cause is just and good.

Verse 7. The instruments also of the churl are evil— “As for the niggard, his instruments are evil”] His machinations, his designs. The paronomasia, which the prophet frequently deals in, suggested this expression wylk ylkw vechelai kelaiv. The first word is expressed with some variety in the MSS. Seven MSS. read ylykw vekili, one lkw vechol, another ylwkw vecoli.

To destroy the poor with lying words— “To defeat the assertions of the poor in judgment”] A word seems to have been lost here, and two others to have suffered a small alteration, which has made the sentence very obscure. The Septuagint have happily retained the rendering of the lost word, and restored the sentence in all its parts: Kai diaskedasai logouv tapeinwn en krisei, cpvmb אביונ דברי rphlw ulehapher dibrey ebyon bemishpat, “And disperse the words of the poor in judgment.” They frequently render the verb rph haphar by diaskedasai, A MS. reads rbdlw uledabber, which gives authority for the preposition l lamed, to, necessary to the sense, and the Septuagint, Syriac, and Chaldee read cpvmb bemishpat, IN judgment.

Verses 7, 8. The instruments also of the churl are evil — Hebrew, ylk, the vessels. It is a word of a very general signification among the Hebrews, and signifies any person or thing which is employed in a man’s service. The sense is, that such covetous or wicked princes most willingly choose and employ wicked men in their affairs, because such men will, without any regard to conscience or justice: serve all their exorbitant desires. It includes, however, his counsels, practices, and arts, which are here declared to be generally evil. He deviseth wicked devices — He uses all his understanding and art to do injuries to others; to destroy the poor with lying words — With false and unrighteous decrees. When the needy speaketh right — When their cause is just and good. But the liberal deviseth liberal things — He who is truly liberal and virtuous, will show it by designing and practising liberal or virtuous actions. And by liberal things shall he stand — He who does so will not destroy himself thereby, as wicked men falsely suppose, but establish and advance himself. “The Christian reader need not be told how exactly the particulars, expressed in these verses, belong to Christ’s kingdom, who is a hiding-place from the storm of sin and the world, John 16:33; whose kingdom is a kingdom of light, of faith, of love; all whose subjects are enlightened by the knowledge of the glory of God, in the face of Jesus Christ; who gave eyes to the blind, ears to the deaf, tongues to the dumb, and, by his divine grace, changed the most churlish and illiberal dispositions into generosity and love.” Vitringa.

5-8. Vile person — A fool in the scriptural sense, one who knows well enough, but knows unwisely, viciously. Liberal — Noble. Churl — One acting niggardly. Messianic times are of gradual growth. Radical moral changes are not wrought in an hour. Steadily the changes go on, until they end in universal righteousness and peace. The prophet here gives persons, qualities, and things their right names. The fool, or “vile person,” cannot, in that day, as now, pass for a noble man. The niggard or “churl” shall have no name for being generous, for making small gifts go for much giving. The instruments also of the churl are devices for making himself richer at the cost of the poor. On the other hand, the noble man is the liberal man; kind to all, he supplies wants with generosity, and by such a name shall he stand.

APPENDIX TO THE FOURTH WOE-ADDRESS TO THE WOMEN.

Verse 8. Liberal things— “Generous purposes”] “Of the four sorts of persons mentioned Isaiah 32:5, three are described, Isaiah 32:6-8, but not the fourth.”—SECKER. Perhaps for awhw vehu, and he, we ought to read [wvw veshoa, the bountiful.

Verses 7, 8. The instruments also of the churl are evil — Hebrew, ylk, the vessels. It is a word of a very general signification among the Hebrews, and signifies any person or thing which is employed in a man’s service. The sense is, that such covetous or wicked princes most willingly choose and employ wicked men in their affairs, because such men will, without any regard to conscience or justice: serve all their exorbitant desires. It includes, however, his counsels, practices, and arts, which are here declared to be generally evil. He deviseth wicked devices — He uses all his understanding and art to do injuries to others; to destroy the poor with lying words — With false and unrighteous decrees. When the needy speaketh right — When their cause is just and good. But the liberal deviseth liberal things — He who is truly liberal and virtuous, will show it by designing and practising liberal or virtuous actions. And by liberal things shall he stand — He who does so will not destroy himself thereby, as wicked men falsely suppose, but establish and advance himself. “The Christian reader need not be told how exactly the particulars, expressed in these verses, belong to Christ’s kingdom, who is a hiding-place from the storm of sin and the world, John 16:33; whose kingdom is a kingdom of light, of faith, of love; all whose subjects are enlightened by the knowledge of the glory of God, in the face of Jesus Christ; who gave eyes to the blind, ears to the deaf, tongues to the dumb, and, by his divine grace, changed the most churlish and illiberal dispositions into generosity and love.” Vitringa.

5-8. Vile person — A fool in the scriptural sense, one who knows well enough, but knows unwisely, viciously. Liberal — Noble. Churl — One acting niggardly. Messianic times are of gradual growth. Radical moral changes are not wrought in an hour. Steadily the changes go on, until they end in universal righteousness and peace. The prophet here gives persons, qualities, and things their right names. The fool, or “vile person,” cannot, in that day, as now, pass for a noble man. The niggard or “churl” shall have no name for being generous, for making small gifts go for much giving. The instruments also of the churl are devices for making himself richer at the cost of the poor. On the other hand, the noble man is the liberal man; kind to all, he supplies wants with generosity, and by such a name shall he stand.

APPENDIX TO THE FOURTH WOE-ADDRESS TO THE WOMEN.

V. 9. Ye-That indulge yourselves in idleness and luxury. Careless-Who are insensible of your sin and danger.

Verse 9. Rise up, ye women— “ye provinces.” Ye careless daughters— “ye cities.”—Targum.

From this verse to the end of the fourteenth, the desolation of Judea by the Chaldeans appears to be foretold.

Verses 9-12. Rise up, &c. — The prophet, to show the sinners and hypocrites in Zion, (Isaiah 33:14,) that they must not expect to receive blessings from God, such as he had just now predicted, while they remained in a state of impenitence, denounces against them the calamities which should come upon them; 1st, By the Assyrian, and then by the Babylonish destruction. Ye women that are at ease — That indulge yourselves in idleness and luxury; shake off your carelessness and sloth, and prepare yourselves to hear the sentence pronounced by God concerning you. Hear my voice, ye careless daughters — Hebrew, twjcb, ye confident and secure, who are insensible of your sin and danger. Many days and years — Hebrew, hnv l[ µymy, days above a year; that is, a year and some days: which, it seems, expresses the time of the continuance of the judgment by the Assyrians; that it should last some days above one year, as indeed it did, and no longer; for Hezekiah reigned in all but twenty-nine years, 2 Kings 18:2. And Sennacherib invaded the country in his fourteenth year; and, after his defeat and departure, God promised and added to him fifteen years more, 2 Kings 20:6. For the vintage shall fail — During the time of the Assyrian invasion. The gathering shall not come — Namely, of the other fruits of the earth; as that feast which was observed after the gathering of all the fruits was called the feast of ingathering, Exodus 23:16. Tremble, ye women, &c. — It seems probable, from these repeated addresses to the women, that those of Jerusalem especially, and, perhaps, also of many of the other towns in Judea, were, at that time, peculiarly vain, luxurious, dissipated, and wanton, and regardless of all religion. The prophet, therefore, especially addresses them, and warns them that a time of trouble awaited them. Strip ye and make ye bare — Put off your ornaments, as God commanded upon a like occasion, (Exodus 33:5,) that you may put on sackcloth instead of them, as mourners and penitents used to do. They shall lament for the teats — For the pleasant and fruitful fields which, like teats, yielded you plentiful and excellent nourishment.

9. There is an abrupt change here. From men in high life to women in high life the prophet now turns. All aglow with views of the glorious coming time in his closing address to the men, he comes suddenly back to the real state of things for a separate admonition to the women. Rise up, ye women — Not a physical rising up is meant, though the form of address is like to that of Lamech to his wives, (Genesis 4:23.) but an inward rousing of the conscience. At ease… careless ones — Women at ease, and self-secure in luxurious living, not dreaming of calamity and unprepared for it.

V. 10. The vintage shall fail-During the time of the Assyrian invasion. The gathering-Of the other fruits of the earth.

Verses 9-12. Rise up, &c. — The prophet, to show the sinners and hypocrites in Zion, (Isaiah 33:14,) that they must not expect to receive blessings from God, such as he had just now predicted, while they remained in a state of impenitence, denounces against them the calamities which should come upon them; 1st, By the Assyrian, and then by the Babylonish destruction. Ye women that are at ease — That indulge yourselves in idleness and luxury; shake off your carelessness and sloth, and prepare yourselves to hear the sentence pronounced by God concerning you. Hear my voice, ye careless daughters — Hebrew, twjcb, ye confident and secure, who are insensible of your sin and danger. Many days and years — Hebrew, hnv l[ µymy, days above a year; that is, a year and some days: which, it seems, expresses the time of the continuance of the judgment by the Assyrians; that it should last some days above one year, as indeed it did, and no longer; for Hezekiah reigned in all but twenty-nine years, 2 Kings 18:2. And Sennacherib invaded the country in his fourteenth year; and, after his defeat and departure, God promised and added to him fifteen years more, 2 Kings 20:6. For the vintage shall fail — During the time of the Assyrian invasion. The gathering shall not come — Namely, of the other fruits of the earth; as that feast which was observed after the gathering of all the fruits was called the feast of ingathering, Exodus 23:16. Tremble, ye women, &c. — It seems probable, from these repeated addresses to the women, that those of Jerusalem especially, and, perhaps, also of many of the other towns in Judea, were, at that time, peculiarly vain, luxurious, dissipated, and wanton, and regardless of all religion. The prophet, therefore, especially addresses them, and warns them that a time of trouble awaited them. Strip ye and make ye bare — Put off your ornaments, as God commanded upon a like occasion, (Exodus 33:5,) that you may put on sackcloth instead of them, as mourners and penitents used to do. They shall lament for the teats — For the pleasant and fruitful fields which, like teats, yielded you plentiful and excellent nourishment.

10. Many days and years — Literally, Days upon a year, or many days added to a year, as if answering the question, “When shall these troubles come;” and the time given is, More than a year hence, but not two years. The light-hearted confidence is to be dashed, and timely warning is here given.

V. 11. Strip-Put off your ornaments.

Verse 11. Gird sackcloth] qc sak, sackcloth, a word necessary to the sense, is here lost, but preserved by the Septuagint, MSS. Alex. and Pachom., and I. D. II., and edit. Ald. and Comp., and the Arabic and Syriac.

Tremble—be troubled—strip you] hcvp peshotah, hzgr regazah, &c. These are infinitives, with a paragogic h he, according to Schultens, Institut. Ling. Hebr. p. 453, and are to be taken in an imperative sense.

Verses 9-12. Rise up, &c. — The prophet, to show the sinners and hypocrites in Zion, (Isaiah 33:14,) that they must not expect to receive blessings from God, such as he had just now predicted, while they remained in a state of impenitence, denounces against them the calamities which should come upon them; 1st, By the Assyrian, and then by the Babylonish destruction. Ye women that are at ease — That indulge yourselves in idleness and luxury; shake off your carelessness and sloth, and prepare yourselves to hear the sentence pronounced by God concerning you. Hear my voice, ye careless daughters — Hebrew, twjcb, ye confident and secure, who are insensible of your sin and danger. Many days and years — Hebrew, hnv l[ µymy, days above a year; that is, a year and some days: which, it seems, expresses the time of the continuance of the judgment by the Assyrians; that it should last some days above one year, as indeed it did, and no longer; for Hezekiah reigned in all but twenty-nine years, 2 Kings 18:2. And Sennacherib invaded the country in his fourteenth year; and, after his defeat and departure, God promised and added to him fifteen years more, 2 Kings 20:6. For the vintage shall fail — During the time of the Assyrian invasion. The gathering shall not come — Namely, of the other fruits of the earth; as that feast which was observed after the gathering of all the fruits was called the feast of ingathering, Exodus 23:16. Tremble, ye women, &c. — It seems probable, from these repeated addresses to the women, that those of Jerusalem especially, and, perhaps, also of many of the other towns in Judea, were, at that time, peculiarly vain, luxurious, dissipated, and wanton, and regardless of all religion. The prophet, therefore, especially addresses them, and warns them that a time of trouble awaited them. Strip ye and make ye bare — Put off your ornaments, as God commanded upon a like occasion, (Exodus 33:5,) that you may put on sackcloth instead of them, as mourners and penitents used to do. They shall lament for the teats — For the pleasant and fruitful fields which, like teats, yielded you plentiful and excellent nourishment.

11. Strip you… sackcloth — This means to put on signs of grief. “Sackcloth” instead of daily gay apparel.

V. 12. The teats-For the pleasant and fruitful fields, which like teats yielded you plentiful and excellent nourishment.

Verse 12. They shall lament-for the pleasant fields— “Mourn ye for the pleasant field”] The Septuagint, Syriac, and Vulgate read wdps siphdu, mourn ye, imperative; twelve MSS., (five ancient,) two editions, the Septuagint, Aquila, Symmachus, Theodotion, Syriac, and Vulgate, all read hdc sadeh, a field; not ydv shedey, breasts.

Verses 9-12. Rise up, &c. — The prophet, to show the sinners and hypocrites in Zion, (Isaiah 33:14,) that they must not expect to receive blessings from God, such as he had just now predicted, while they remained in a state of impenitence, denounces against them the calamities which should come upon them; 1st, By the Assyrian, and then by the Babylonish destruction. Ye women that are at ease — That indulge yourselves in idleness and luxury; shake off your carelessness and sloth, and prepare yourselves to hear the sentence pronounced by God concerning you. Hear my voice, ye careless daughters — Hebrew, twjcb, ye confident and secure, who are insensible of your sin and danger. Many days and years — Hebrew, hnv l[ µymy, days above a year; that is, a year and some days: which, it seems, expresses the time of the continuance of the judgment by the Assyrians; that it should last some days above one year, as indeed it did, and no longer; for Hezekiah reigned in all but twenty-nine years, 2 Kings 18:2. And Sennacherib invaded the country in his fourteenth year; and, after his defeat and departure, God promised and added to him fifteen years more, 2 Kings 20:6. For the vintage shall fail — During the time of the Assyrian invasion. The gathering shall not come — Namely, of the other fruits of the earth; as that feast which was observed after the gathering of all the fruits was called the feast of ingathering, Exodus 23:16. Tremble, ye women, &c. — It seems probable, from these repeated addresses to the women, that those of Jerusalem especially, and, perhaps, also of many of the other towns in Judea, were, at that time, peculiarly vain, luxurious, dissipated, and wanton, and regardless of all religion. The prophet, therefore, especially addresses them, and warns them that a time of trouble awaited them. Strip ye and make ye bare — Put off your ornaments, as God commanded upon a like occasion, (Exodus 33:5,) that you may put on sackcloth instead of them, as mourners and penitents used to do. They shall lament for the teats — For the pleasant and fruitful fields which, like teats, yielded you plentiful and excellent nourishment.

12. Lament, etc. — Better rendered, Smiting the breasts, as on funeral occasions. Pleasant fields — The loss of these, and the loss of successive vintages, are the ground of lament. Desolation generally is to befal the proud daughters of Zion.

V. 13. Yea-Upon that ground, where now your houses stand, in which you take your fill of mirth and pleasure.

Verse 13. Shall come up thorns and briers— “The thorn and the brier shall come up”] All the ancient Versions read rymvw veshamir, with the conjunction. And an ancient MS. has wb תעלה taaleh bo, “shall come up in it,” which seems to be right; or rather hb bah: and there is a rasure in the place of wb bo in another ancient MS.

Yea, upon all the houses of joy] For yk ki, the ancient Versions, except the Vulgate, seem to have read w ve. yk ki may perhaps be a mistake for wb bo, or hb bah, in it, above mentioned. It is not necessary in this place. The description of impending distress which begins at Isaiah 32:13 belongs to other times than that of Sennacherib’s invasion, from which they were so soon delivered. It must at least extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the KINGDOM of Messiah. Compare Isaiah 32:15 with Isaiah 29:17, and see the note there.

Verses 13, 14. Upon the land, &c., shall come up thorns and briers — If any of you think there is no great cause for such trembling and lamentation, on account of a calamity which shall last but for a year and some days, know that this affliction by the Assyrians is but an earnest of further and sorer judgments. For the time is coming when this land shall be laid desolate; and, instead of vines and other fruits, it shall yield nothing but briers and thorns. Yea, upon all the houses of joy — Upon that ground where now your houses stand, in which you take your fill of mirth and pleasure. Because the palaces — Hebrew, ˆwmra, the palace, the king’s house, and other magnificent buildings in the city, shall be forsaken — Shall be destitute of inhabitants. The multitude of the city shall be left — Shall be forsaken of God and given up into their enemies’ hands. The forts, &c., shall be for dens for ever — For a long time; a joy of wild asses — Desolate places, in which wild asses delight to be. “This description,” says Bishop Lowth, “of impending distresses belongs to other times than that of Sennacherib’s invasion, from which they were so soon delivered. It must, at least, extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the kingdom of Messiah.”

13, 14. Upon the land… thorns and briers — Recurrence again to what is yet to happen to Judah and Jerusalem makes the language of the prophet in the original grammatically complicated, just as is common with the sacred prophetic writers when, almost with the fiery spirit of indignation, they dilate on the lawlessness and disobedience of the people, and the retribution that is sure to follow. On Judah throughout grim desolation is to come. In the place of harvest fields and vineyards will be “briers and thorns.” Upon all the houses of joy — Even the aforetime populous Jerusalem is to be thus covered; that is, its desolate streets and broken down walls and houses are to become as a shapeless, entangled thicket. The homes where women so thoughtlessly lived, never dreaming of an end of their gayety and pleasure, and the strong towers and palaces, are all literally to be laid waste, and rooms and cells therein to become hiding places for wild animals, or for use to the scattered peasantry in enclosing their flocks by night. All is to occur in a short time — “in days added to a year,” a short period hence: margin of verse 10.

V. 14. Forsaken-Of God, and given up into their enemies hands. A joy-Desolate places, in which wild asses delight to be.

Verse 14. The palaces shall be forsaken] The house of the sanctuary (the temple) shall be destroyed.—Targum.

The forts— “Ophel”] It was a part of Mount Zion, rising higher than the rest, at the eastern extremity, near to the temple, a little to the south of it; called by Micah, Micah 4:8, “Ophel of the daughter of Zion.” It was naturally strong by its situation; and had a wall of its own, by which it was separated from the rest of Zion.

Verses 13, 14. Upon the land, &c., shall come up thorns and briers — If any of you think there is no great cause for such trembling and lamentation, on account of a calamity which shall last but for a year and some days, know that this affliction by the Assyrians is but an earnest of further and sorer judgments. For the time is coming when this land shall be laid desolate; and, instead of vines and other fruits, it shall yield nothing but briers and thorns. Yea, upon all the houses of joy — Upon that ground where now your houses stand, in which you take your fill of mirth and pleasure. Because the palaces — Hebrew, ˆwmra, the palace, the king’s house, and other magnificent buildings in the city, shall be forsaken — Shall be destitute of inhabitants. The multitude of the city shall be left — Shall be forsaken of God and given up into their enemies’ hands. The forts, &c., shall be for dens for ever — For a long time; a joy of wild asses — Desolate places, in which wild asses delight to be. “This description,” says Bishop Lowth, “of impending distresses belongs to other times than that of Sennacherib’s invasion, from which they were so soon delivered. It must, at least, extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the kingdom of Messiah.”

13, 14. Upon the land… thorns and briers — Recurrence again to what is yet to happen to Judah and Jerusalem makes the language of the prophet in the original grammatically complicated, just as is common with the sacred prophetic writers when, almost with the fiery spirit of indignation, they dilate on the lawlessness and disobedience of the people, and the retribution that is sure to follow. On Judah throughout grim desolation is to come. In the place of harvest fields and vineyards will be “briers and thorns.” Upon all the houses of joy — Even the aforetime populous Jerusalem is to be thus covered; that is, its desolate streets and broken down walls and houses are to become as a shapeless, entangled thicket. The homes where women so thoughtlessly lived, never dreaming of an end of their gayety and pleasure, and the strong towers and palaces, are all literally to be laid waste, and rooms and cells therein to become hiding places for wild animals, or for use to the scattered peasantry in enclosing their flocks by night. All is to occur in a short time — “in days added to a year,” a short period hence: margin of verse 10.

V. 15. Until-Until the time come, in which God will pour, or, as the Hebrew word properly signifies, reveal, evidently and plentifully pour out his spirit from heaven upon his people, which was fully accomplished in the days of the Messiah. The fruitful field-God’s people who were desolate, shall be revived and flourish, and their flourishing enemies shall be brought to destruction.

Verse 15. And the fruitful field] lmrkhw vehaccarmel. So fifteen MSS., six ancient, and two editions; which seems to make the noun an appellative.

Verse 15. Until the Spirit be poured upon us, &c. — And this calamity shall, in a manner, continue until the time come in which God will pour, or, as hr[y, properly signifies, reveal, that is, evidently and plentifully confer his Spirit upon his people. Which was done, in some sort, upon their return from Babylon, when God, by his Spirit, moved Cyrus to give them liberty of returning to Jerusalem, and the people to return and build the city and temple. But it was far more clearly and fully accomplished in the days of the Messiah, when God’s Spirit was in a most evident and glorious manner poured forth upon the apostles and other believing Jews, to the astonishment of their very adversaries; and when the following promises were, in a good measure, fulfilled, and are more fully to be accomplished in God’s due time. And the wilderness be a fruitful field — Which expressions are to be understood allegorically of the conversion of the Gentile nations, which had been long barren, and of the rejection of the Jews in the time of the Messiah. See on Isaiah 29:17.

Ver. 15. Till the Spirit be poured upon us from on high. The glory of the latter day is uniformly said to commence with an effusion of the Holy Spirit. Isaiah 44:3. Joel 2:28. While righteousness adorns the church, agriculture shall flourish by flocks on the hills, and harvests in the vales, as ver. 20.

15-17. Until the Spirit be poured upon us — Then shall begin the dispensation of the great moral changes referred to in verses 1-8. The captivity will sift the just from the unjust and disobedient. The remnant shall return. Morally, the land shall become a fruitful field, where righteousness shall flourish, and peace, its result, shall abide with quietness and assurance for ever; that is, for a long, long time.

V. 16. Judgment-Just judgment. Righteousness-Justice shall be executed in all the parts of the land.

Verses 16-18. Then judgment — Just judgment, as the next clause explains it, shall dwell in the wilderness — In what had formerly been a wilderness, namely, among the Gentiles, now supposed to be converted to Christianity; by whom righteousness also shall be practised, and among whom it shall remain. And the work of righteousness shall be peace — The effect of this righteousness shall be peace of conscience, possessed by all that practise it, and tranquillity, of mind, as well as peace with God. Or, perhaps, outward prosperity may be chiefly intended. And the effect — Hebrew, hdb[, the service, of righteousness, quietness, and assurance for ever — jcbw cqvh, rest and confidence. The being truly righteous before God, and walking in his ordinances and commandments blameless, (Luke 1:6,) shall be attended with an assurance of God’s favour, and a dependance on him for the fulfilment of his promises; from whence will arise a holy serenity and security of mind, with a lively and joyful expectation of eternal felicity, of which no external circumstances of prosperity or adversity can deprive the possessors. And my people — The converted Gentiles, who shall then be my people; or the Jews upon their conversion to Christianity in the latter days; shall dwell in a peaceable habitation — Shall be safe and happy under the peculiar protection and care of God.

15-17. Until the Spirit be poured upon us — Then shall begin the dispensation of the great moral changes referred to in verses 1-8. The captivity will sift the just from the unjust and disobedient. The remnant shall return. Morally, the land shall become a fruitful field, where righteousness shall flourish, and peace, its result, shall abide with quietness and assurance for ever; that is, for a long, long time.

V. 17. The work-The effect of this shall be prosperity. Quietness-Tranquility, both of mind and outward estate. Assurance-Of God’s mercy, and the fulfilling of his promises.

Verse 17. The work of righteousness] Righteousness works and produces peace.

The effect of righteousness] tdb[ abodath, the culture. Righteousness, cultivated by peace, produces tranquillity of mind and permanent security. Reader, hast thou the principle? If so, dost thou cultivate it? If thou dost, thou hast peace of conscience, joy in the Holy Ghost, and a sure and certain hope of everlasting life.

Verses 16-18. Then judgment — Just judgment, as the next clause explains it, shall dwell in the wilderness — In what had formerly been a wilderness, namely, among the Gentiles, now supposed to be converted to Christianity; by whom righteousness also shall be practised, and among whom it shall remain. And the work of righteousness shall be peace — The effect of this righteousness shall be peace of conscience, possessed by all that practise it, and tranquillity, of mind, as well as peace with God. Or, perhaps, outward prosperity may be chiefly intended. And the effect — Hebrew, hdb[, the service, of righteousness, quietness, and assurance for ever — jcbw cqvh, rest and confidence. The being truly righteous before God, and walking in his ordinances and commandments blameless, (Luke 1:6,) shall be attended with an assurance of God’s favour, and a dependance on him for the fulfilment of his promises; from whence will arise a holy serenity and security of mind, with a lively and joyful expectation of eternal felicity, of which no external circumstances of prosperity or adversity can deprive the possessors. And my people — The converted Gentiles, who shall then be my people; or the Jews upon their conversion to Christianity in the latter days; shall dwell in a peaceable habitation — Shall be safe and happy under the peculiar protection and care of God.

15-17. Until the Spirit be poured upon us — Then shall begin the dispensation of the great moral changes referred to in verses 1-8. The captivity will sift the just from the unjust and disobedient. The remnant shall return. Morally, the land shall become a fruitful field, where righteousness shall flourish, and peace, its result, shall abide with quietness and assurance for ever; that is, for a long, long time.

Verses 16-18. Then judgment — Just judgment, as the next clause explains it, shall dwell in the wilderness — In what had formerly been a wilderness, namely, among the Gentiles, now supposed to be converted to Christianity; by whom righteousness also shall be practised, and among whom it shall remain. And the work of righteousness shall be peace — The effect of this righteousness shall be peace of conscience, possessed by all that practise it, and tranquillity, of mind, as well as peace with God. Or, perhaps, outward prosperity may be chiefly intended. And the effect — Hebrew, hdb[, the service, of righteousness, quietness, and assurance for ever — jcbw cqvh, rest and confidence. The being truly righteous before God, and walking in his ordinances and commandments blameless, (Luke 1:6,) shall be attended with an assurance of God’s favour, and a dependance on him for the fulfilment of his promises; from whence will arise a holy serenity and security of mind, with a lively and joyful expectation of eternal felicity, of which no external circumstances of prosperity or adversity can deprive the possessors. And my people — The converted Gentiles, who shall then be my people; or the Jews upon their conversion to Christianity in the latter days; shall dwell in a peaceable habitation — Shall be safe and happy under the peculiar protection and care of God.

18. A peaceable habitation — At such a time the moral influences shall be so great that God’s people shall tranquilly pass their lives in peaceful homes, sure dwellings, and in quiet resting places; that is, faith gives sweet rest in God and blessed association with him.

V. 19. It shall hail-As my blessings shall be poured down upon my people, who, from a wilderness, are turned into a fruitful field, so my judgments (which are signified by hail, Isaiah 28:2,17, and elsewhere) shall fall upon them, who were a fruitful field, but are turned into a forest, upon the unbelieving and rebellious Jews. The city-Jerusalem, which, though now it was the seat of God’s worship and people, yet he foresaw, would be the great enemy of the Messiah. Low-Heb. shall be humbled with humiliation: shall be greatly humbled, or brought very low.

Verse 19. The city shall be low in a low place.— “The city shall be laid level with the plain.”] For hlpvbw ubashephelah, the Syriac reads hlpvkw ukeshephelah. The city—probably Nineveh or Babylon: but this verse is very obscure. Saltus; Assyriorum regnum: civitas; magnifica Assyriorum castra. Ephrem Syr. in loc. For drbw ubarad, a MS. has dryw vaiyered; and so conjectured Abp. Secker, referring to Zechariah 11:2.

Verse 19. When — Or, rather, And it shall hail — As my blessings shall be poured down upon my people, who, from a wilderness, are turned into a fruitful field, so my judgments (which are signified by hail, Isaiah 28:2, 17, and elsewhere) shall fall upon them who were a fruitful field, but are turned into a forest, as was said verse 15; that is, upon the unbelieving and rebellious Jews. And the city — Jerusalem, which, though now it was the seat of God’s worship and people, yet he foresaw would be the great enemy of the Messiah; shall be low in a low place — Hebrew, lpvt hlpvb, shall be humbled with humiliation; that is, shall be greatly humbled, or brought very low.

19. It shall hail, coming down on the forest — That is, the fierce storm shall overthrow it. Hail storms in Palestine are fearful agencies of destruction. Note the scenes under Joshua at Beth-horon, and at Megiddo under Barak. Joshua 10:11; Judges 5:20. And the city, etc. — If this verse is in its right place, it is another case of a sudden mental association, in the mind of the prophet, with the destroying power, Assyria. Assyria is to destroy Judah as an event ordered to precede this beginning of spiritual renovation of redeemed Israel. “The forest,” then, denotes the degenerated children of Judah, and “the city,” is destroyed Jerusalem. In the same mental association, Assyria, as a destroying power, covers the seat of that power throughout the Euphrates valley; it ideally includes the same power transferred to Babylon. The verse would seem to be a parenthetic interruption to the course of thought in this place.

V. 20. Blessed-As the barren forest shall be destroyed, so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it. Waters-In all moist grounds, which are like to yield good fruit. But this also is to be understood of the times of the gospel, and of the great and happy success of the ministers of it. The ox-Which they employed in plowing and sowing the ground.

Verse 20. That sow beside all waters— “Who sow your seed in every well-watered place”] Sir John Chardin’s note on this place is:— “This exactly answers the manner of planting rice; for they sow it upon the water, and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water.” Harmer’s Observ. vol. i. p. 280. “Rice is the food of two-thirds of mankind.” Dr. Arbuthnot. “It is cultivated in most of the eastern countries.” Miller. “It is good for all, and at all times.” Sir J. Chardin, ib. “Le ris, qui est leur principal aliment et leur froment (i.e., des Siamois,) n’est jamais assez arrose; il croit au milieu de l’eau, et les campagnes ou on le cultive ressemblent plutot a de marets que non pas a des terres qu’on laboure aver la charue. Le ris a bien cette force, que quoy qu’il y ait six ou sept pieds d’eau sur lui, il pousse toujours sa tige au dessus; et le tuyau qui le porte s’eleve et croit a proportion de la hauteur de l’eau qui noye son champ. Voyage de l’Eveque de Beryte, p.

144. Paris, 1666.—L. “Rice, which is the principal grain and aliment of the Siamese, can never be too much watered. It grows in the water, and the fields where it is sown resemble marshes rather than fields cultivated by ploughing. Rice has that property that although it be covered with water six or seven feet deep, yet it raises its stalk above it; and this grows long in proportion to the depth of the water by which the field is inundated.” ISAIAH

Verse 20. Blessed are ye that sow, &c. — As the barren forest shall be destroyed, so the fruitful field shall be improved and bring forth much fruit, which is signified by a declaration of the blessedness of them that sow in it; beside all waters — In all moist and flat grounds which are likely to yield good fruit; or, in every well-watered place, as Bishop Lowth renders it, who quotes Sir John Chardin as observing, that the place exactly answers the manner of planting rice in the East; concerning which, see the note on Ecclesiastes 11:1. But this passage, as well as that in the foregoing verses, is to be understood mystically of the times of the gospel, and of the great and happy success of the ministers of it, whose spiritual sowing of the word, accompanied with the influences of the Holy Ghost, produced much fruit in the Gentile nations, to the glory of God and their own comfort.

20. Blessed are ye that sow — In the coming happy times, when great activity shall be among God’s people in planting his principles everywhere. Beside — Better, upon all waters. The allusion may be to the practice in overflowing river countries, like Egypt and Mesopotamia, of sowing rice in the still waters at each overflow, and then sending cattle — the ox and the ass — freely to tread in the grain. The idea is — still using the above practice as a figure — that the passage relates wholly to moral cultivation; that the planting of the truth is to be universal; that these truths are free as the air for all men, just as “the ox and the ass” are free to range in patches of planted rice lands, or in extended pasture lands. No doubt the verse implies the happy moral condition of coming times, and the free activity of enterprises to improve mankind generally.