Isaiah 30:10

bserved. Verse 19 For the people shall dwell in Zion "When a holy people shall dwell in Sion" - Λαος ἁγιος, Septuagint; עם קדוש am kadosh. The word קדוש dro kadosh, lost out of the text, but happily supplied by the Septuagint, clears up the sense, otherwise extremely obscure. When the rest of the cities of the land were taken by the king of Assyria, Zion was preserved, and all that were in it. Thou shalt weep no more "Thou shalt implore him with weeping" - The negative particle לא lo is not acknowledged by the Septuagint. It may perhaps have been written by mistake for לו lo, to him, of which there are many examples. Verse 20 Though the Lord "Though Jehovah" - For אדני Adonai, sixteen MSS. and three editions have יהוה Yehovah, many of De Rossi's have the same reading; all my own have יהוה Yehovah. 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 כי־וכי ki-vechi, they read לא־ולא lo-velo. Verse 22 Ye shall defile "Ye shall treat as defiled" - The very prohibition of Moses, Deu 7:25, only thrown out of the prose into the poetical form: "The graven images of their gods ye shall burn with fire: thou shalt not desire the silver or the gold that is on them; nor take it unto thee, lest thou be snared therein; for it is an abomination to Jehovah thy God." Verse 25 When the towers fall "When the mighty fall" - מגדלים migdalim, μεγαλους, Sym.; μεγαλυνομενους, Aquila; רברבין rabrebin, Chard.; all signifying mighty sizes. Verse 26 Shall be sevenfold - The text adds כאור שבעת הימים keor shibath haiyamayim, "as the light of seven days, "a manifest gloss, taken in from the margin; it is not in most of the copies of the Septuagint. It interrupts the rhythmical construction, and obscures the sense by a false, or at least an unnecessary, interpretation. By moon, sun, light, are to be understood the abundance of spiritual and temporal felicity with which God should bless them in the days of the Messiah, which should be sevenfold, i.e. vastly exceed all that they had ever before possessed. Verse 27 And the burden thereof is heavy "And the flame raged violently" - משאה massaah; this word seems to be rightly rendered in our translation, the flame, Jdg 20:38, Jdg 20:40, etc.; a sign of fire, Jer 6:1; called properly משאת masseeth, an elevation, from its tending upwards. Verse 28 To sift the nations with a sieve of vanity "To toss the nations with the van of perdition" - The word להנפה lahanaphah is in its form very irregular. Kimchi says it is for להניף lehaniph. Houbigant supposes it to be a mistake, and shows the cause of it; the joining it to the ה he, which should begin the following word. The true reading is להניף הגוים lehaniph haggoyim, "to sift the nations." The Vulgate seems to be the only one of the ancient interpreters who has explained rightly the sense; but he has dropped the image: ad perdendas gentes in nihilum, "to reduce the nations to nothing. "Kimchi's explanation is to the following effect:" נפה naphah is a van with which they winnow corn; and its use is to cleanse the corn from the chaff and straw: but the van with which God will winnow the nations will be the van of emptiness or perdition; for nothing useful shall remain behind, but all shall come to nothing, and perish. In like manner, a bridle is designed to guide the horse in the right way; but the bridle which God will put in the jaws of the people shall not direct them aright, but shall make them err, and lead them into destruction." This latter image the prophet has applied to the same subject afterwards, Isa 37:29: - "I will put my bridle in thy jaws, And turn thee back by the way in which thou camest." And as for the former it is to be observed, that the van of the ancients was a large instrument, somewhat like a shovel, with a long handle, with which they tossed the corn mixed with the chaff and chopped straw into the air, that the wind might separate them. See Hammond on Mat 3:12. There shall be a bridle in the jaws - A metaphor taken from a headstrong, unruly horse: the bridle checks, restrains, and directs him. What the true God does in restraining sinners has been also attributed to the false gods of the heathen. Thus Aeschylus, prom. Vinct. 691: - αλλ' επηναγκαζε νιν Διος χαλινος προς βιαν πρασσειν ταδε. "But the bridle of Jupiter violently constrained him to do these things." 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 בזעף אץ bezaaph ats, "with swift anger, "five of Dr. Kennicott's MSS. and one of my own, read בזעם אף bezaam aph, "with detestation indignant." For אץ ats, "swift, "which is the common reading, forty-two of Kennicott's, forty-three of De Rossi's, and two of my own, have אץ ats, "wrath or fury." The former reading, אץ ats, is not found in any Bible previously to that of Van der Hooght, in 1705; and there it seems to be a typographical mistake. Verse 31 Which smote with a rod "He that was ready to smite with his staff" - "Post אשור ashshur, forte excidit אשר asher." - Secker. After אשור ashshur, probably אשר asher, "which, "has been omitted. Verse 32 The grounded staff "The rod of his correction" - For מוסדה musadah, the grounded staff, of which no one yet has been able to make any tolerable sense, Le Clerc conjectured מוסרה musarah, of correction; (see Pro 22:15 ); and so it is in two MSS., (one of them ancient), and seems to be so in the Bodleian MS. The Syriac has דשוע בדה deshuebedah, Virgo domans, vet subjectionis, "the taming rod, or rod of subjection." With tabrets and harps - With every demonstration of joy and thanksgiving for the destruction of the enemy in so wonderful a manner: with hymns of praise, accompanied with musical instruments. See Isa 30:29. With it "Against them" - For בה bah. against her, fifty-two MSS. and five editions read בם bam, against them. 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 Savior in the Gospel for hell-fire, as the Jews themselves had applied it. See Chald. on Isa 33:14, where מוקדי עלם mokedey olam is rendered "the Gehenna of everlasting fire." Here the place where the Assyrian army was destroyed is called Tophet by a metonymy; for the Assyrian army was destroyed probably at a greater distance from Jerusalem, and quite on the opposite side of it: for Nob is mentioned as the last station, from which the king of Assyria should threaten Jerusalem, Isa 10:32, where the prophet seems to have given a very exact chorographical description of his march in order to attack the city; which however he never reached. - L. Introduction The Jews again reproved for their confidence in Egypt, finely contrasted with their neglect of the power and protection of God, Isa 31:1-3. Deliverance and protection are, notwithstanding, promised, expressed by two similes; the first remarkably lofty and poetical, the latter singularly beautiful and tender, Isa 31:4, Isa 31:5. Exhortation to repentance, joined with the prediction of a more reformed period, Isa 31:6, Isa 31:7. This chapter concludes like the preceding, with a prophecy of the fall of Sennacherib, Isa 31:8, Isa 31:9. Verse 1 Wo to them that go down to Egypt - This is a reproof to the Israelites for forming an alliance with the Egyptians, and not trusting in the Lord. And stay on horses "Who trust in horses" - For ועל veal, and upon, first twenty MSS. of Kennicott's, thirty of De Rossi's, one of my own, and the Septuagint, Arabic, and Vulgate, read על al, upon, without the conjunction, which disturbs the sense. Verse 2 His words "His word" - דברו debaro, singular, without י yod, two MSS. of Dr. Kennicott's the Septuagint, and Targ. Hieros. דרכיו derachaiv, his ways, is found in one MS. Verse 3 He that helpeth (the Egyptians) shall fall and he that is holpen (the Israelites) shall fall down-together. Verse 4 Like as the lion - This comparison is exactly in the spirit and manner, and very nearly approaching to the expression, of Homer. Βη ρ' ιμεν, ὡστε λεων ορεσιτροφος, ὁστ' επιδευης Δηρον εῃ κρειων, κελεται δε ἑ θυμος αγηνωρ, Μηλων πειρησοντα, και ες πυκινον δομον ελθειν· Ειπερ γαρ χ' εὑρῃσι παρ' αυτοψι βωτορας ανδρας Συν κυσι και δουρεσσι φυλασσοντας περι μηλα, Ου ρα τ' απειρητος μεμονε σταθμοιο διεσθαι. Αλλ' ὁγ' αῥ η ἡρπαξε μεταλμενος, ηε και αυτος Εβλητ' εν πρωτοισι θοης απο χειρος ακοντι. Iliad 12:299. As the bold lion, mountain-bred, now long Famished, with courage and with hunger stung Attempts the thronged fold: him nought appals, Though dogs and armed shepherds stand in guard Collected; he nathless undaunted springs O'er the high fence, and rends the trembling prey; Or, rushing onward, in his breast receives The well-aimed spear. Of metaphors, allegories, and comparisons of the Hebrew poets, in which the Divine nature and attributes are represented under images taken from brutes and other low objects; of their effect, their sublimity, and the causes of it; see De Sac. Poes. Heb., Praelect. 16 sub. fin. Verse 5 Passing over "Leaping forward" - The generality of interpreters observe in this place an allusion to the deliverance which God vouchsafed to his people when he destroyed the first-born of the Egyptians, and exempted those of the Israelites sojourning among them by a peculiar interposition. The same word is made use of here which is used upon that occasion, and which gave the name to the feast which was instituted in commemoration of that deliverance, פסח pesach. But the difficulty is to reconcile the commonly received meaning of that word with the circumstances of the similitude here used to illustrate the deliverance represented as parallel to the deliverance in Egypt. "As the mother birds hovering over their young, So shall Jehovah God of hosts protect Jerusalem; Protecting and delivering, passing over, and rescuing her." This difficulty is, I think, well solved by Vitringa, whose remark is the more worthy of observation, as it leads to the true meaning of an important word, which hitherto seems greatly to have been misunderstood, though Vitringa himself, as it appears to me, has not exactly enough defined the precise meaning of it. He says, "פסח pasach signifies to cover, to protect by covering: σκεπασω ὑμας, Septuagint. Jehovah obteget ostium; 'The Lord will cover or protect the door:'" whereas it means that particular action or motion by which God at that time placed himself in such a situation as to protect the house of the Israelite against the destroying angel; to spring forward, to throw one's self in the way, in order to cover and protect. Cocceius comes nearer to the true meaning than Vitringa, by rendering it gradum facere, to march, to step forward; Lexicon in voc. The common meaning of the word פסח pasach upon other occasions is to halt, to be lame, to leap, as in a rude manner of dancing, (as the prophets of Baal did, 1Kgs 18:26 ), all which agrees very well together; for the motion of a lame person is a perpetual springing forward, by throwing himself from the weaker upon the stronger leg. The common notion of God's passage over the houses of the Israelites is, that in going through the land of Egypt to smite the first-born, seeing the blood on the door of the houses of the Israelites, he passed over, or skipped, those houses, and forbore to smite them. But that this is not the true notion of the thing, will be plain from considering the words of the sacred historian, where he describes very explicitly the action: "For Jehovah will pass through to smite the Egyptians; and when he seeth the blood on the lintels and on the two side posts, Jehovah will spring forward over (or before) the door, ופסח יהוה על הפתח upasach Yehovah al happethach, and will not suffer the destroyer to come into your houses to smite you, " Exo 12:23. Here are manifestly two distinct agents, with which the notion of passing over is not consistent, for that supposes but one agent. The two agents are the destroying angel passing through to smite every house, and Jehovah the Protector keeping pace with him; and who, seeing the door of the Israelite marked with the blood, the token prescribed, leaps forward, throws himself with a sudden motion in the way, opposes the destroying angel, and covers and protects that house against the destroying angel, nor suffers him to smite it. In this way of considering the action, the beautiful similitude of the bird protecting her young answers exactly to the application by the allusion to the deliverance in Egypt. As the mother bird spreads her wings to cover her young, throws herself before them, and opposes the rapacious bird that assaults them, so shall Jehovah protect, as with a shield, Jerusalem from the enemy, protecting and delivering, springing forward and rescuing her; ὑπερβαινων, as the three other Greek interpreters, Aquila, Symmachus, and Theodotion, render it. The Septuagint, περιποιησεται· instead of which MS. Pachom

Doom of Incorrigible Sinners. ( b. c. 720.) 8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: 9 That this is a rebellious people, lying children, children that will not hear the law of the Lord : 10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: 11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. 12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: 13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. 14 And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. 15 For thus saith the Lord God , the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. 16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. 17 One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill. Here, I. The preface is very awful. The prophet must not only preach this, but he must write it ( v. 8 ), write it in a table, to be hung up and exposed to public view; he must carefully note it, not in loose papers which might be lost or torn, but in a book, to be preserved for posterity, in perpetuam rei memoriam—for a standing testimony against this wicked generation; let it remain not only to the next succeeding ages, but for ever and ever, while the world stands; and so it shall, for the book of the scriptures no doubt, shall continue, and be read, to the end of time. Let it be written, 1. To shame the men of the present age, who would not hear and heed it when it was spoken. Let it be written, that it may not be lost; their children may profit by it, though they will not. 2. To justify God in the judgments he was about to ring upon them; people will be tempted to think he was too hard upon them, and over-severe, unless they know how very bad they were, how very provoking, and what fair means God tried with them before he brought it to this extremity. 3. For warning to others not to do as they did, lest they should fare as they fared. It is designed for admonition to those of the remotest place and age, even those upon whom the ends of the world have come, 1 Cor. x. 11 . It may be of use for God's ministers not only to preach, but to write; for that which is written remains. II. The character given of the profane and wicked Jews is very sad. He must, if he will draw them in their own colours, write this concerning them (and we are sure he does not bear false witness against them, nor make them worse than they were, for the judgment of God is according to truth), That this is a rebellious people, v. 9 . The Jews were, for aught we know, the only professing people God had then in the world, and yet many of them were a rebellious people. 1. They rebelled against their own convictions and covenants: "They are lying children, that will not stand to what they say, that promise fair, but perform nothing;" when he took them into covenant with himself he said of them, Surely they are my people, children that will not lie ( ch. lxiii. 8 ); but they proved otherwise. 2. They rebelled against the divine authority: "They are children that will not hear the law of the Lord, nor heed it, but will do as they have a mind, let God himself say what he will to the contrary." III. The charge drawn up against them is very high and the sentence passed upon them very dreadful. Two things they here stand charged with, and their doom is read for both, a fearful doom:— 1. They forbade the prophets to speak to them in God's name, and to deal faithfully with them. (1.) This their sin is described, v. 10, 11 . They set themselves so violently against the prophets to hinder them from preaching, or at least from dealing plainly with them in their preaching, did so banter them and browbeat them, that they did in effect say to the seers, See not. They had the light, but they loved darkness rather. It was their privilege that they had seers among them, but they did what they could to put out their eyes—that they had prophets among them, but they did what they could to stop their mouths; for they tormented them in their wicked ways, Rev. xi. 10 . Those that silence good ministers, and discountenance good preaching, are justly counted, and called, rebels against God. See what it was in the prophets' preaching with which they found themselves aggrieved. [1.] The prophets told them of their faults, and warned them of their misery and danger by reason of sin, and they could not bear that. They must speak to them smooth things, must flatter them in their sins, and say that they did well, and there was no harm, no peril, in the course of life they lived in. Let a thing be ever so right and true, if it be not smooth, they will not hear it. But if it be agreeable to the good opinion they have of themselves, and will confirm them in that, though it be ever so false and ever so great a cheat upon them, they will have it prophesied to them. Those deserve to be deceived that desire to be so. [2.] The prophets stopped them in their sinful pursuits, and stood in their way like the angel in Balaam's road, with the sword of God's wrath drawn in their hand; so that they could not proceed without terror. And this they took as a great insult. When they went on frowardly in the way of their hearts they said to the prophets, "Get you out of the way, turn aside out of the paths. What do you do in our way? Cannot you let us alone to do as we please?" Those have their hearts fully set in them to do evil that bid their faithful monitors to stand out of their way. Forbear, why shouldst thou be smitten? 2 Chron. xxv. 16 . [3.] The prophets were continually telling them of the Holy One of Israel, what an enemy he is to sin ad how severely he will reckon with sinners; and this they could not endure to hear of. Both the thing itself and the expression of it were too serious for them; and therefore, if the prophets will speak to them, they will make it their bargain that they shall not call God the Holy One of Israel; for God's holiness is that attribute which wicked people most of all dread. Let us no more be troubled with that state-preface (as Mr. White calls it) to your impertinent harangues. Those have reason to fear perishing in their sins that cannot bear to be frightened out of them. (2.) Now what is the doom passed upon them for this? We have it, v. 12, 13 . Observe, [1.] Who it is that gives judgment upon them: Thus saith the Holy One of Israel. That title of God which they particularly excepted against the prophet makes use of. Faithful ministers will not be driven from using such expressions as are proper to awaken sinners, though they be displeasing. We must tell men that God is the Holy One of Israel, and so they shall find him, whether they will hear or whether they will forbear. [2.] What the ground of the judgment is: Because they despise this word —wither, in general, every word that the prophets said to them, or this word in particular, which declares God to be the Holy One of Israel: "they despise this, and will neither make it their fear, to stand in awe of it, nor make it their hope, to put any confidence in it; but, rather than they will be beholden to the Holy One of Israel, they will trust in oppression and perverseness, in the wealth they have got and the interest they have made by fraud and violence, or in the sinful methods they have taken for their own security, in contradiction to God and his will. On these they lean, and therefore it is just that they should fall." [3.] What the judgment is that is passed upon them: " This iniquity shall be to you as a breach ready to fall. This confidence of yours will be like a house built upon the sand, which will fall in the storm and bury the builder in the ruins of it. Your contempt of that word of God which you might build upon will make every thing else you trust like a wall that bulges out, which, if any weight be laid upon it, comes down, nay, which often sinks with its own weight." The ruin they would hereby bring upon themselves should be, First, A surprising ruin: The breaking shall come suddenly, at an instant, when they do not expect it, which will make it the more frightful, and when they are not prepared or provided for it, which will make it the more fatal. Secondly, An utter ruin, universal and irreparable: "Your and all your confidences shall be not only weak as the potter's clay ( ch. xxix. 16 ), but broken to pieces as the potter's vessel. He that has the rod of iron shall break it ( Ps. ii. 9 ) and he shall not spare, shall not have any regard to it, nor be in care to preserve or keep whole any part of it. But, when once it is broken so as to be unfit for use, let it be dashed, let it be crushed, all to pieces, so that there may not remain one sherd big enough to take up a little fire or water "—two things we have daily need of, and which poor people commonly fetch in a piece of a broken pitcher. They shall not only be as a bowing wall ( Ps. lxii. 3 ), but as a broken mug or glass, which is good for nothing, nor can ever be made whole again. 2. They slighted the gracious directions God gave them, not only how to secure themselves and make themselves safe, but how to compose themselves and make themselves easy; they would take their own way, v. 15-17 . Observe here, (1.) The method God put them into for salvation and strength. The God that knew them, and knew what was proper for them, and desired their welfare, gave them this prescription; and it is recommended to us all. [1.] Would we be saved from the evil of every calamity, guarded against the temptation of it and secured from the curse of it, which are the only evil things in it? It must be in returning and rest, in returning to God and reposing in him as our rest. Let us return from our evil ways, into which we have gone aside, and rest and settle in the way of God and duty, and that is the way to be saved. "Return from this project of going down to Egypt, and rest satisfied in the will of God, and then you may trust him with your safety. In returning (in the thorough reformation of your hearts and lives) and in rest (in an entire submission of your souls to God and a complacency in him) you shall be saved. " [2.] Would we be strengthened to do what is required of us and to bear what is laid upon us? It must be in quietness and in confidence; we must keep our spirits calm and sedate by a continual dependence upon God, and his power and goodness; we must retire into ourselves with a holy quietness, suppressing all turbulent and tumultuous passions, and keeping the peace in our own minds. And we must rely upon God with a holy confidence that he can do what he will and will do what is best for his people. And this will be our strength; it will inspire us with such a holy fortitude as will carry us with ease and courage through all the difficulties we may meet with. (2.) The contempt they put upon this prescription; they would not take God's counsel, though it was so much for their own good. And justly will those die of their disease that will not take God for their physician. We are certainly enemies to ourselves if we will not be subjects to him. They would not so much as try the method prescribed: " But you said, No ( v. 16 ), we will not compose ourselves, for we will flee upon horses and we will ride upon the swift; we will hurry hither and thither to fetch in foreign aids." They think themselves wiser than God, and that they know what is good for themselves better than he does. When Sennacherib took all the fenced cities of Judah, those rebellious children would not be persuaded to sit still and patiently to expect God's appearing for them, as he did wonderfully at last; but they would shift for their own safety, and thereby they exposed themselves to so much the more danger. (3.) The sentence passed upon them for this. Their sin shall be their punishment: "You will flee, and therefore you shall flee; you will be upon the full speed, and therefore so shall those be that pursue you." The dogs are most apt to run barking after him that rides fast. The conquerors protected those that sat still, but pursued those that made their escape; and so that very project by which they hoped to save themselves was justly their ruin and the most guilty suffered most. It is foretold, v. 17 , [1.] That they should be easily cut off; they should be so dispirited with their own fears, increased by their flight, that one of the enemy should defeat a thousand of them, and five put an army to flight, which could never be unless their Rock had sold them Deut. xxxii. 30 . [2.] That they should be generally cut off, and only here and there one should escape alone in a solitary place, and be left for a spectacle too, as a beacon upon the top of a mountain, a warning to others to avoid the like sinful courses and carnal confidences.