Isaiah 31:7

h I think is the true reading. - Homer, 2 viii. 329, expresses the very same image by this word: - Αιας δ' ουκ αμελησε κασιγνητοιο πεσοντος, Αλλα θεων περιβη, και οἱ σακος αμφεκαλυψε: " - But Ajax his broad shield displayed, And screened his brother with a mighty shade." - Ὁς Χρυσην αμφιβεβηκας. Il. 1:37 Which the scholiast explains by περιβεβηκας, ὑπερμαχεις, i.e., "Thou who strictly guardest Chryses." - L. On this verse Kimchi says, "The angel of the Lord which destroyed the Assyrians is compared to a lion, Isa 31:4, for his strength: and here ( Isa 31:5 ) to flying birds, for his swiftness." Verse 6 Have deeply revolted "Have so deeply engaged in revolt" - All the ancient Versions read תעמיקו taamiku, in the second person, instead of העמיקו heemiku, they have deeply revolted, etc. Verse 7 Which your own hands have made unto you for a sin "The sin, which their own hands have made" - The construction of the word חטא chet, sin, in this place is not easy. The Septuagint have omitted it: MSS. Pachom. and 1. D. 2 and Cod. Marchal. in margine, supply the omission by the word ἁμαρτιαν, sin, or ἁμαρτημα, said to be from Aquila's Version, which I have followed. The learned Professor Schroeder, Institut. Ling. Hebrews p. 298, makes it to be in regimine with ידיכם yedeychem, as an epithet, your sinful hands. The Septuagint render the pronoun in the third person, αἱ χειρες αυτων, their hands; and an ancient MS. has, agreeable to that rendering, להם lahem, to them, for לכם lachem, to you; which word they have likewise omitted, as not necessary to complete the sense. Verse 8 Then shall the Assyrian fall, etc. - Because he was to be discomfited by the angel of the Lord, destroying in his camp, in one night, upwards of one hundred and eighty thousand men; and Sennacherib himself fell by the hands of the princes, his own sons. Not mighty men, for they were not soldiers; not mean men, for they were princes. Introduction Prophecy of great prosperity under Hezekiah; but, in its highest sense, applicable to Christ, Isa 32:1-8. Description of impending calamities, Isa 32:9-14. Rejection of the Jews, and calling of the Gentiles, Isa 32:15. The future prosperity of the Church, Isa 32:16-20. 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 - ושרים ve-sarim, without ל lamed, to; so the ancient Versions. An ancient MS. has ושריו vesaraiv, and his princes. 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. Speluncaeque tegant, et saxea procubet umbra. Virg. Georg. 3:145. "Let the cool cave and shady rock protect them." Επει κεφαλην και γουνατα Σειριος αζει, Αυαλεος δε τε χρως απο καυματος· αλλα τοτ' ηδη Ειη πετραιη τε σκιν, και Βιβλινος οινος. Hesiod. 2:206. "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." Verse 3 And the eyes of them that see shall not be dim "And him the eyes of those that see shall regard" - For ולא velo, and not, Le Clerc reads ולו 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. Verse 5 The vile person shall no more be called liberal - The different epithets here employed require minute explanation. The vile person - נבל 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 - נדיב 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 - כילי 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 נבל nabal, who feeds himself to the full, and regards no one else; like the rich man in the Gospel. The avaricious man is called כילי kilai, from כי ki, for, לי li, myself; or contracted from כל col, all, and לי 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 - שוע shoa, he who is abundantly rich; who rejoices in his plenty, and deals out to the distressed with a liberal hand. Verse 6 The vile person will speak villany "The fool will still utter folly" - A sort of proverbial saying, which Euripides (Bacchae, 369) has expressed in the very same manner and words: Μωρα γαρ μωρος λεγει· "The fool speaks folly. "Of this kind of simple and unadorned proverb or parable, see De S. Poes, Hebr. Praelect. xxiv. Against the Lord "Against Jehovah" - For אל El, two MSS. read אל al, more properly; but both are of nearly the same meaning. 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 וכלי כליו vechelai kelaiv. The first word is expressed with some variety in the MSS. Seven MSS. read וכילי vekili, one וכל vechol, another וכולי 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: Και διασκεδασαι λογους ταπεινων εν κρισει· ולהפר דברי אביון במשפט ulehapher dibrey ebyon bemishpat, "And disperse the words of the poor in judgment. "They frequently render the verb הפר haphar by διασκεδασαι, A MS. reads ולדבר uledabber, which gives authority for the preposition ל lamed, to, necessary to the sense, and the Septuagint, Syriac, and Chaldee read במשפט bemishpat, In judgment. Verse 8 Liberal things "Generous purposes" - "Of the four sorts of persons mentioned Isa 32:5, three are described, Isa 32:6, Isa 32:7, and Isa 32:8, but not the fourth." - Secker. Perhaps for והוא vehu, and he, we ought to read ושוע veshoa, the bountiful. 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. Verse 11 Gird sackcloth - שק sak, sackcloth, a word necessary to the sense, is here lost, but preserved by the Septuagint, MSS. Alex. and Pachom., and 1. D. II., and edit. Ald. and Comp., and the Arabic and Syriac. Tremble - be troubled - strip you - פשטה peshotah, רגזה regazah, etc. These are infinitives, with a paragogic ה he, according to Schultens, Institut. Ling. Hebr. p. 453, and are to be taken in an imperative sense. Verse 12 They shall lament - for the pleasant fields "Mourn ye for the pleasant field" - The Septuagint, Syriac, and Vulgate read ספדו siphdu, mourn ye, imperative; twelve MSS., (five ancient), two editions, the Septuagint, Aquila, Symmachus, Theodotion, Syriac, and Vulgate, all read שדה sadeh, a field; not שדי shedey, breasts. Verse 13 Shall come u

A Call to Repentance; Deliverance of Jerusalem. ( b. c. 720.) 6 Turn ye unto him from whom the children of Israel have deeply revolted. 7 For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. 8 Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. 9 And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord , whose fire is in Zion, and his furnace in Jerusalem. This explains the foregoing promise of the deliverance of Jerusalem; she shall be fitted for deliverance, and then it shall be wrought for her; for in that method God delivers. I. Jerusalem shall be reformed, and so she shall be delivered from her enemies within her walls, v. 6, 7 . Here is, 1. A gracious call to repentance. This was the Lord's voice crying in the city, the voice of the rod, the voice of the sword, and the voice of the prophets interpreting the judgment: " Turn you, O turn you now, from your evil ways, unto God, return to your allegiance to him from whom the children of Israel have deeply revolted, from whom you, O children of Israel! have revolted." He reminds them of their birth and parentage, that they were children of Israel, and therefore under the highest obligations imaginable to the God of Israel, as an aggravation of their revolt from him and as an encouragement to them to return to him. "They have been backsliding children, yet children; therefore let them return, and their backslidings shall be healed. They have deeply revolted, with great address as they supposed ( the revolters are profound, Hos. v. 2 ); but the issue will prove that they have revolted dangerously. The stain of their sins has gone deeply into their nature, not to be easily got out, like the blackness of the Ethiopian. They have deeply corrupted themselves ( Hos. ix. 9 ); they have sunk deep into misery, and cannot easily recover themselves; therefore you have need to hasten your return to God." 2. A gracious promise of the good success of this call ( v. 7 ): In that day every man shall cast away his idols, in obedience to Hezekiah's orders, which, till they were alarmed by the Assyrian invasion, many refused to do. That is a happy fright which frightens us from our sins. (1.) It shall be a general reformation: every man shall cast away his own idols, shall begin with them before he undertakes to demolish other people's idols, which there will be no need of when every man reforms himself. (2.) It shall be a thorough reformation; for they shall part with their idolatry, their beloved sin, with their idols of silver and gold, their idols that they are most fond of. Many make an idol of their silver and gold, and by the love of that idol are drawn to revolt from God; but those that turn to God cast that away out of their hearts and will be ready to part with it when God calls. (3.) It shall be a reformation upon a right principle, a principle of piety, not of politics. They shall cast away their idols, because they have been unto them for a sin, an occasion of sin; therefore they will have nothing to do with them, though they had been the work of their own hands, and upon that account they had a particular fondness for them. Sin is the work of our own hands, but in working it we have been working our own ruin, and therefore we must cast it away; and those are strangely wedded to it who will not be prevailed upon to cast it away when they see that otherwise they themselves will be castaways. Some make this to be only a prediction that those who trust in idols, when they find they stand them in no stead, will cast them away in indignation. But it agrees so exactly with ch. xxx. 22 that I rather take it as a promise of a sincere reformation. II. Jerusalem's besiegers shall be routed, and so she shall be delivered from the enemies about her walls. The former makes way for this. If a people return to God, they may leave it to him to plead their cause against their enemies. When they have cast away their idols, then shall the Assyrian fall, v. 8, 9 . 1. The army of the Assyrians shall be laid dead upon the spot by the sword, not of a mighty man, nor of a mean man, not of any man at all, either Israelite or Egyptian, not forcibly by the sword of a mighty man nor surreptitiously by the sword of a mean man, but by the sword of an angel, who strikes more strongly than a mighty man and yet more secretly than a mean man, by the sword of the Lord, and his power and wrath in the hand of the angel. Thus the young men of the army shall melt, and be discomfited, and become tributaries to death. When God has work to do against the enemies of his church we expect it must be done by mighty men and mean men, officers and common soldiers; whereas God can, if he please, do it without either. He needs not armies of men who has legions of angels at command, Matt. xxvi. 53 . 2. The king of Assyria shall flee for the same, shall flee from that invisible sword, hoping to get out of the reach of it; and he shall make the best of his way to his own dominions, shall pass over to some strong-hold of his own, for fear lest the Jews should pursue him now that his army was routed. Sennacherib had been very confident that he should make himself master of Jerusalem, and in the most insolent manner had set both God and Hezekiah at defiance; yet now he is made to tremble for fear of both. God can strike a terror into the proudest of men, and make the stoutest heart to tremble. See Job xviii. 11 ; xx. 24 . His princes that accompany him shall be afraid of the ensign, shall be in a continual fright at the remembrance of the ensign in the air, which perhaps the destroying angel displayed before he gave the fatal bow. Or they shall be afraid of every ensign they see, suspecting it is a party of the Jews pursuing them. The banner that God displays for the encouragement of his people ( Ps. lx. 4 ) will be a terror to his and their enemies. Thus he cuts off the spirit of princes and is terrible to the kings of the earth. But who will do this? It is the Lord, whose fire is in Zion and his furnace in Jerusalem. (1.) Whose residence is there, and who there keeps house, as a man does where his fire and his oven are. It is the city of the great King, and let not the Assyrians think to turn him out of the possession of his own house. (2.) Who is there a consuming fire to all his enemies and will make them as a fiery oven in the day of his wrath, Ps. xxi. 9 . He is himself a wall of fire round about Jerusalem, so that whoever assaults her does so at his peril, Zech. ii. 5 ; Rev. xi. 5 . (3.) Who has his altar there, on which the holy fire is continually kept burning and sacrifices are daily offered to his honour, and with which he is well pleased; and therefore he will defend this city, especially having an eye to the great sacrifice which was there also to be offered, of which all the sacrifices were types. If we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to be a protection to us and them.