Isaiah 27:9

e been lost. The Syriac supports the learned bishop's criticism, as the word shora is there used; which word in the plural is found, Heb 11:30 : "By faith the walls of Jericho. "The bishop thinks the Septuagint is on his side: to me, it seems neither for nor against the criticism. The words in the Vatican copy are εγω πολις οχυρα, I am a fortified city; which the Arabic follows: but instead of οχυρα, the Codex Alexandrinus has ισχυρα, I am a Strong city. The word חומה chomah, wall, is not found in any MS. in the collections of Kennicott and De Rossi, nor in any of my own MSS. However, one of Dr. Kennicott's MSS. has חימה cheimah; but probably that which now appears to be a י yod was formerly a ו vau, and now partially obliterated. This song receives much light from being collated with that in chap. 5.; and perhaps the bishop's criticism will find its best support from such a collation. In Isa 5:5 of that chapter, God threatens to take away the wall of his vineyard: this was done; and here the vineyard complains, I have no wall, and wishes for any kind of defense rather than be thus naked. This is the only natural support of the above criticism. "About Tripoli there are abundance of vineyards and gardens, inclosed, for the most part, with hedges, which chiefly consist of the rhamnus, paliurus, oxyacantha, "etc. Rawolf, p. 21, 22. A fence of thorns is esteemed equal to a wall for strength, being commonly represented as impenetrable. See Mic 7:4 ; Hos 2:6 . Who would set the briers and thorns against me "O that I had a fence of the thorn and brier" - Seven MSS., (two ancient), and one edition, with the Syriac, Vulgate, and Aquila, read ושית veshayith, with the conjunction ו vau prefixed: Who would set the briers and thorns. מי יתנני שמיר שית mi yitteneni shamir shayith, Who shall give me the brier and thorn, i.e., for a defense: but hear Kimchi: "Who (the vineyard) hath given me (Jehovah) the brier and the thorn instead of good grapes." Verse 5 Or "Ah" - For או o I read אוי oi, as it was at first in a MS. The י yod was easily lost, being followed by another י yod. Verse 6 To take root "From the root" - For ישרש yashresh, I read, with the Syriac, משרש mishshoresh. And for יציץ ופרח yatsits uparach, יציצו פרח yatsitsu parach, joining the ו vau to the first word, and taking that into construction with the first part of the sentence, Israel shall bud forth. I suppose the dialogue to be continued in this verse, which pursues the same image of the allegory, but in the way of metaphor. Verse 9 The groves "And if the groves" - ולא velo. Four MSS., two ancient, of Kennicott's, and one ancient of my own, with the Septuagint; this makes a fuller sense. Verse 10 There shall the calf feed - That is, the king of Egypt, says Kimchi. Verse 11 The boughs thereof "Her boughs" - קציריה ketsireyha, MS. and Vulg.; that is, the boughs of the vineyard, referring still to the subject of the dialogue above. The scarcity of fuel, especially wood, in most parts of the east is so great, that they supply it with every thing capable of burning; cow-dung dried, roots, parings of fruit, withered stalks of herbs and flowers; see Mat 6:21-30 . Vine-twigs are particularly mentioned as used for fuel in dressing their food, by D'Arvieux; La Roque, Palestine, p. 198. Ezekiel says, in his parable of the vine, used figuratively for the people of God, as the vineyard is here: "Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; " Eze 15:3 , Eze 15:4 . "If a man abide not in one, "saith our Lord, "he is cast forth as a branch of the vine and is withered; and men gather them, and cast them into the fire, and they are burned;" Joh 15:6 . They employed women and children to gather these things, and they laid them up in store for use. The dressing and pruning their vines afforded a good supply of the last sort of fuel; but the prophet says that the vines themselves of the beloved vineyard shall be blasted, withered, and broken, and the women shall come and gather them up, and carry away the whole of them to make their fires for domestic uses. See Harmer's Observations, vol. i., p. 254, etc. Verse 12 The channel of the river - The river Sabbation, beyond which the Israelites were carried captive. - Kimchi. Verse 13 The great trumpet shall be blown - Does not this refer to the time spoken of by our Lord, Mat 24:31 : He shall send forth his angels - the preachers of his Gospel with a great sound of a trumpet - the earnest invitation to be saved by Jesus Christ; and shall gather his elect - the Jews, his ancient chosen people, from the four winds - from all parts of the habitable globe in which they have been dispersed. In this prophet there are several predictions relative to the conversion of Egypt to the true faith, which have not yet been fulfilled, and which must be fulfilled, for the truth of God cannot fail. Should Egypt ever succeed in casting off the Ottoman yoke, and fully establish its independence, it is most likely that the Gospel of Christ would have a speedy entrance into it; and, according to these prophecies, a wide and permanent diffusion. At present the Mohammedan power is a genuine antichrist. This also the Lord will remove in due time. Introduction This chapter begins with a denunciation of the approaching ruin of the Israelites by Shalmaneser, whose power is compared to a tempest or flood, and his keenness to the avidity with which one plucks and swallows the grape that is soonest ripe, Isa 28:1-4 . It then turns to the two tribes of Judah and Benjamin, who were to continue a kingdom after the final captivity of their brethren; and gives first a favorable prognostication of their affairs under Hezekiah, Isa 28:5 , Isa 28:6 ; but soon changes to reproofs and threatenings for their intemperance and their profaneness, Isa 28:7 , Isa 28:8 . They are introduced as not only scornfully rejecting, but also mocking and ridiculing, the instructions of the prophet, Isa 28:9 , Isa 28:10 . To this God immediately retorts in terms alluding to their own mocking, but differently applied, Isa 28:11-13 . The prophet then addresses these scoffers, Isa 28:14 ; who considered themselves as perfectly secure from every evil, Isa 28:15 ; and assures them that there was no method under heaven but one, by which they could be saved, Isa 28:16 ; that every other vain resource should fail in the day of visitation, Isa 28:17 , Isa 28:18 . He then farther adds, that the judgments of God were particularly levelled against them; and that all the means to which they trusted for warding them off should be to no purpose, Isa 28:19 , Isa 28:20 ; as the Almighty, who, on account of his patience and long-suffering, is amiably described as unacquainted with punishing, had nevertheless determined to punish them, Isa 28:21 , Isa 28:22 . The prophet then concludes with a beautiful parable in explanation and defense of God's dealing with his people, Isa 28:23-29 . Verse 1 Wo to the crown of pride - By the crown of pride, etc., Samaria is primarily understood. "Sebaste, the ancient Samaria, is situated on a long mount of an oval figure, having first a fruitful valley, and then a ring of hills running round about it;" Maundrell, p. 58. "E regione horum ruderum mons est peramoenus, planitie admodum frugifera circumseptus, super quem olim Samaria urbs condita fuit;" Fureri Itinerarium, p. 93. The city, beautifully situated on the top of a round hill, and surrounded immediately with a rich valley and a circle of other hills beyond it, suggested the idea of a chaplet or wreath of flowers worn upon their heads on occasions of festivity, expressed by the proud crown and the fading flower of the drunkards. That this custom of wearing chaplets in their banquets prevailed among the Jews, as well as among the Greeks and Romans, appears from the following passage of the book of The Wisdom of Solomon: - "Let us fill ourselves with costly wine and ointments, And let no flower of the spring pass by us: Let us crown ourselves with rose-buds before they are withered." The Wisdom of Solomon 2:7, 8. Verse 2 Behold the Lord hath a mighty and strong one "Behold the mighty one, the exceedingly strong one" - אמץ לאדני ammits ladonai, fortis Domino, i.e., fortissimmus, a Hebraism. For לאדני ladonai, to the Lord, thirty-eight MSS. Of Dr. Kennicott's and many of De Rossi's, with some of my own, and two editions, read ליהוה laihovah, to Jehovah. Verse 3 The crown of pride, the drunkards of Ephraim "The proud crown of the drunkards of Ephraim" - I read עטרות ataroth, crowns, plural, to agree with the verb תרמסנה teramasnah, "shall be trodden down." Verse 4 The hasty fruit before the summer "The early fruit before the summer" - "No sooner doth the boccore, (the early fig), draw near to perfection in the middle or latter end of June, than the kermez or summer fig begins to be formed, though it rarely ripens before August; about which time the same tree frequently throws out a third crop, or the winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez, hanging and ripening upon the tree even after the leaves are shed; and, provided the winter proves mild and temperate, is gathered as a delicious morsel in the spring; "Shaw, Travels, p. 370, fol. The image was very obvious to the inhabitants of Judea and the neighboring countries, and is frequently applied by the prophets to express a desirable object; by none more elegantly than by Hos 9:10 : - "Like grapes in the wilderness I found Israel; Like the first ripe fig in her prime, I saw your fathers." Which when he that looketh upon it seeth "Which whoso seeth, he plucketh it immediately" - For יראה yireh, which with הראה haroeh makes a miserable tautology, read, by a transposition of a letter, יארה yoreh; a happy conjecture of Houbigant. The image expresses in the strongest manner the great ease with which the Assyrians shall take the city and the whole kingdom, and the avidity with which they shall seize the rich prey without resistance. Verse 5 In that day - Thus far the prophecy relates to the Israelites, and manifestly denounces their approaching destruction by Shalmaneser. Here it turns to the two tribes of Judah and Benjamin, the remnant of God's people who were to continue a kingdom after the final captivity of the Israelites. It begins with a favorable prognostication of their affairs under Hezekiah; but soon changes to reproofs and threatenings for their intemperance, disobedience, and profaneness.

ast wind. 9 By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. 10 Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. 11 When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. 12 And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. 13 And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Here is the prophet again singing of mercy and judgment, not, as before, judgment to the enemies and mercy to the church, but judgment to the church and mercy mixed with that judgment. I. Here is judgment threatened even to Jacob and Israel. They shall blossom and bud ( v. 6 ), but, 1. They shall be smitten and slain ( v. 7 ), some of them shall. If God find any thing amiss among them, he will lay them under the tokens of his displeasure for it. Judgment shall begin at the house of God, and those whom God has known of all the families of the earth he will punish in the first place. 2. Jerusalem, their defenced city, shall be desolate, v. 10, 11 . "God having tried a variety of methods with them for their reformation, which, as to many, have proved ineffectual, he will for a time lay their country waste," which was accomplished when Jerusalem was destroyed by the Chaldeans; then that habitation was for a long time forsaken. If less judgments do not do the work, God will send greater; for when he judges he will overcome. Jerusalem had been a defenced city, not so much by art or nature as by grace and the divine protection; but, when God was provoked to withdraw, her defence departed from her, and then she was left like a wilderness. "And in the pleasant gardens of Jerusalem cattle shall feed, shall lie down there, and there shall be none to disturb them or drive them away; there they shall be levant and couchant, and they shall eat the tender branches of the fruit-trees," which perhaps further signifies that the people should become an easy prey to their enemies. " When the boughs thereof are withered as they grow upon the tree, being blasted by winds and frosts and not pruned, they shall be broken off for fuel, and the women and children shall come and set them on fire. There shall be a total destruction, for the very trees shall be destroyed." And this is a figure of the deplorable state of the vineyard ( v. 2 ) when it brought forth wild grapes ( ch. v. 2 ); and our Saviour seems to refer to this when he says of the branches of the vine which abide not in him that they are cast forth and withered, and men gather them, and cast them into the fire, and they are burned ( John xv. 6 ), which was in a particular manner fulfilled in the unbelieving Jews. The similitude is explained in the following words, It is a people of no understanding, brutish and sottish, and destitute of the knowledge of God, and that have no relish or savour of divine things, like a withered branch that has no sap in it; and this is at the bottom of all those sins for which God left them desolate, their idolatry first and afterwards their infidelity. Wicked people, however in other things they may be wits and politicians, in their greatest concerns are of no understanding; and their ignorance, being wilful, shall not only not be their excuse, but it shall be the ground of their condemnation; for therefore he that made them, that gave them their being, will not have mercy on them, nor save them from the ruin they bring upon themselves; and he that formed them into a people, formed them for himself, to show forth his praise, seeing they do not answer the end of their formation, but hate to be reformed, to be new-formed, will reject them, and show them no favour; and then they are undone: for, if he that made us by his power do not make us happy in his favour, we had better never have been made. Sinners flatter themselves with hopes of impunity, at least that they shall not be dealt with so severely as their ministers tell them, because God is merciful and because he is their Maker. But here we see how weak and insufficient those pleas will be; for, if they be of no understanding, he that made them, though he made them, and hates nothing that he has made, and though he has mercy in store for those who so far understand their interests as to apply to him for it, yet on them he will have no mercy, and will show them no favour. II. Here is a great deal of mercy mixed with this judgment; for there are good people mixed with those that are corrupt and degenerate, a remnant according to the election of grace, on whom God will have mercy and to whom he will show favour: and these promises seem to point at all the calamities of the church, for which God would graciously provide these allays. 1. Though they shall be smitten and slain, yet not to that degree, and in that manner, in which their enemies shall be smitten and slain, v. 7 . God has smitten Jacob, and he is slain. Many of those that understand among the people shall fall by the sword and by flame many days, Dan. xi. 33 . But it shall not be as those are smitten and slain, (1.) Who smote him formerly, who were the rod of God's anger and the staff in his hand, which he made us of for the correction of his people, and to whose turn it shall come to be reckoned with even for that: the child is spared, but the rod is burnt. (2.) Who shall afterwards be slain by him, when he shall get the dominion, and repay them in their own coin, or slain for his sake in the pleading of his cause. God's people and God's enemies are here represented, [1.] As struggling with each other; so the seed of the woman and the seed of the serpent have been, are, and will be. In this contest there are slain on both sides. God makes use of wicked men, not only to smite, but to slay his people; for they are his sword, Ps. xvii. 13 . But, when the cup of trembling comes to be put into their hand, it will be much worse with them than ever it was with God's people in their greatest straits. The seed of the woman has only his heel bruised, but the serpent has his head crushed and broken. Note, Though God's persecuted people may be great losers, and great sufferers, for a while, yet those that oppress them will prove to be greater losers and greater sufferers at last, here or hereafter; for God will render double to them, Rev. xviii. 6 . [2.] As sharing together in the calamities of this present time. They are both smitten, both slain, and both by the hand of God; for there is one event to the righteous and to the wicked. But is Jacob smitten as his enemies are? No, by no means; to him the property is altered, and it becomes quite another thing. Note, However it may seem to us, there is really a vast difference between the afflictions and deaths of good people and the afflictions and deaths of wicked people. 2. Though God will debate with them, yet it shall be in measure, and the affliction shall be mitigated, moderated, and proportioned to their strength, not to their deserts, v. 8 . He will deal out afflictions to them as the wise physician prescribes medicines to his patients, just such a quantity of each ingredient, or orders how much blood shall be taken when a vein is opened: thus God orders the troubles of his people, not suffering them to be tempted above what they are able, 1 Cor. x. 13 . He measures out their afflictions by a little at a time, that they may not be pressed above measure; for he knows their frame, and corrects in judgment, and does not stir up all his wrath. When the affliction is shooting forth, when he is sending it out and giving it its commission, then he debates in measure, and not in extremity. He considers what we can bear when he begins to correct; and when he proceeds in his controversy, so that it is the day of his east-wind, which is not only blustering and noisy, but blasting and noxious, yet he stays his rough wind, checks it, and sets bounds to it, does not suffer it to blow so hard as was feared; when he is winnowing his corn, it is with a gentle gale, that shall only blow away the chaff, but not the good corn. God has the winds at his command, and every affliction under his check. Hitherto it shall go, but no further. Let us not despair when things are at the worst; be the winds ever so rough, ever so high, God can say unto them, Peace, be still. 3. Though God will afflict them, yet he will make their afflictions to work for the good of their souls, and correct them as the father does the child, to drive out the foolishness that is bound up in their hearts ( v. 9 ): By this therefore shall the iniquity of Jacob be purged. This is the design of the affliction, to this it is adapted as a proper means, and, by the grace of God working with it, it shall have this blessed effect. It shall mortify the habits of sin; by this those defilements of the soul shall be purged away. It shall break them off from the practice of sin: This is all the fruit, this is it that God intends, this is all the harm it will do them, to take away their sin, than which they could not have a greater kindness done them, though it be at the expense of an affliction. Therefore, because the affliction is mitigated and moderated, and the rough wind stayed, therefore we may conclude that he designs their reformation, not their destruction; and, because he deals thus gently with us, we should therefore study to answer his ends in afflicting us. The particular sin which the affliction was intended to cure them of was the sin of idolatry, the sin which did most easily beset that people and to which they were strangely addicted. Ephraim is joined to idols. But by the captivity in Babylon they were not only weaned from this sin, but set against it. Ephraim shall say, What have I do to any more with idols? Jacob has his sin taken away, his beloved sin, when he makes all the stones of the altar, of his idolatrous altar, the stones of which were precious and sacred to him, as chalk-stones that are beaten asunder; he not only has them in contempt, and values them no more than chalk-stones, but he conceives an indignation at them, and, in a holy revenge, beats them asunder as easily as chalk-stones are broken to pieces. The groves and the images shall not stand before this penitent, but they shall be thrown down too, never to be set up again. This was according to the law for the demolishing and destroying of all the monuments of idolatry ( Deut. vii. 5 ); and according to this promise, since the captivity in Babylon, no people in the world have such a rooted aversion to idols and idolatry as the people of the Jews. Note, The design of affliction is to separate between us and sin, especially that which has been our own iniquity; and then it appears that the affliction has done us good when we keep at a distance from the occasions of sin, and use all needful precaution that we may not only not relapse into it, but not so much as be tempted to it, Ps. cxix. 67 . 4. Though Jerusalem shall be desolate and forsaken for a time, yet there will come a day when its scattered friends shall resort to it again out of all the countries whither they were dispersed ( v. 12, 13 ); though the body of the nation is abandoned as a people of no understanding, yet those that are indeed children of Israel shall be gathered together again, as the sheep of the flock when the shepherds that scattered them are reckoned with, Ezek. xxxiv. 10-19 . Now observe concerning these scattered Israelites, (1.) Whence they shall be fetched: The Lord shall beat them off as fruit from the tree, or beat them out as corn out of the ear. He shall find them out, and separate them from those among whom they dwelt, and with whom they seemed to be incorporated, from the channel of the river Euphrates north-east, unto Nile, the stream of Egypt, which lay south-west—those that were driven into the land of Assyria, and were captives there in the land of their enemies, where they were ready to perish for want of necessaries, and ready to despair of deliverance—and those that were outcasts in the land of Egypt, whither many of those that were left behind, after the captivity in Babylon, went, contrary to God's express command ( Jer. xliii. 6, 7 ), and there lived as outcasts: God has mercy in store for them all, and will make it to appear that, though they are cast out, they are not cast off. (2.) In what manner they shall be brought back: " You shall be gathered one by one, not in multitudes, not in troops forcing your way; but silently, and as it were by stealth, dropping in, first one, and then another." This intimates that the remnant that shall be saved consists but of few, and those saved with difficulty, and so as by fire, scarcely saved; they shall not come for company, but as God shall stir up every man's spirit. (3.) By what means they shall be gathered together: The great trumpet shall be blown, and then they shall come. Cyrus's proclamation of liberty to the captives is this great trumpet, which awakened the Jews that were asleep in their thraldom to bestir themselves; it was like the sounding of the jubilee-trumpet, which published the year of release. This is applicable both to the preaching of the gospel, by which sinners are gathered in to the grace of God, such as were outcasts and ready to perish (those that were afar off are made nigh; the gospel proclaims the acceptable year of the Lord), and also to the archangel's trumpet at the last day, by which saints shall be gathered to the glory of God, that lay as outcasts in their graves. (4.) For what end they shall be gathered together: To worship the Lord in the holy mount at Jerusalem. When the captives rallied again, and returned to their own land, the chief thing they had their eye upon, and the first thing they applied themselves to, was the worship of God. The holy temple was in ruins, but they had the holy mount, the place of the altar, Gen. xiii. 4 . Liberty to worship God is the most valuable and desirable liberty; and, after restraints and dispersions, a free access to his house should be more welcome to us than a free access to our own houses. Those that are gathered by the sounding of the gospel trumpet are brought in to worship God and added to the church; and the great trumpet of all will gather the saints together, to serve God day and night in his temple. In this chapter, I. The Ephraimites are reproved and threatened for their pride and drunkenness, their security and sensuality, ver. 1-8 . But, in the midst of this, here is a gracious promise of God's favour to the remnant of his p

By this - By this manner of God's dealing with them. When - Which sin of Jacob's shall be purged, when he shall truly repent of all his sins, and especially of his idolatry. Altar - Their idolatrous altars. Possibly he may say the altar, with respect to that particular altar, which Ahaz had set upon the place of God's own altar; and this prophecy might be delivered in Ahaz's time, while that altar stood. Chalk - stones - When he shall break all those goodly altars in pieces. Not stand - Shall be thrown down with contempt.