Isaiah 9:17

ord, occurring only in this place, is oaf very doubtful signification. Schindler fairly tells us that we may guess at it by the context. The Jews have explained it, by guess I believe, as signifying battle, conflict: the Vulgate renders it violenta praedatio. But it seems as if something was rather meant which was capable of becoming fuel for the fire, together with the garments mentioned in the same sentence. In Syriac the word, as a noun, signifies a shoe, or a sandal, as a learned friend suggested to me some years ago. See Luk 15:22; Act 12:8. I take it, therefore, to mean that part of the armor which covered the legs and feet, and I would render the two words in Latin by caliga caligati. The burning of heaps of armor, gathered from the field of battle, as an offering made to the god supposed to be the giver of victory, was a custom that prevailed among some heathen nations; and the Romans used it as an emblem of peace, which perfectly well suits with the design of the prophet in this place. A medal struck by Vespasian on finishing his wars both at home and abroad represents the goddess Peace holding an olive branch in one hand, and, with a lighted torch in the other, setting fire to a heap of armor. Virgil mentions the custom: - " - Cum primam aciem Praeneste sub ipsa Stravi, scutorumque incendi victor acervos." Aen. lib. viii., ver. 561. "Would heaven, (said he), my strength and youth recall, Such as I was beneath Praeneste's wall - Then when I made the foremost foes retire And set whole heaps of conquered shields on fire." Dryden. See Addison on Medals, Series 2:18. And there are notices of some such practice among the Israelites, and other nations of the most early times. God promises to Joshua victory over the kings of Canaan. "To-morrow I will deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire," Jos 11:6. See also Nah 2:13. And the psalmist employs this image to express complete victory, and the perfect establishment of peace: - "He maketh wars to cease, even to the end of the land: He breaketh the bow, and cutteth the spear in sunder; And burneth the chariots in the fire. - Psa 46:9. עגלות agaloth, properly plausira, impedimenta, the baggage-wagons: which however the Septuagint and Vulgate render scuta, "shields;" and the Chaldee, "round shields," to show the propriety of that sense of the word from the etymology; which, if admitted, makes the image the same with that used by the Romans. Ezekiel, Eze 39:8-10, in his bold manner has carried this image to a degree of amplification which I think hardly any other of the Hebrew poets would have attempted. He describes the burning of the arms of the enemy, in consequence of the complete victory to be obtained by the Israelites over Gog and Magog: - "Behold, it is come to pass, and it is done, Saith the Lord Jehovah. This is the day of which I spoke: And the inhabitants of the cities of Israel shall go forth. And shall set on fire the armor, and the shield, And the buckler, and the bow, and the arrows, And the clubs and the lances; And they shall set them on fire for seven years. And they shall not bear wood from the field; Neither shall they hew from the forest: For of the armor shall they make their fires; And they shall spoil their spoilers, And they shall plunder their plunderers." R. D. Kimchi, on this verse says this refers simply to the destruction of the Assyrians. Other battles are fought man against man, and spear against spear; and the garments are rolled in blood through the wounds given and received: but this was with burning, for the angel of the Lord smote them by night, and there was neither sword nor violent commotion, nor blood; they were food for the fire, for the angel of the Lord consumed them. Verse 6 The government shall be upon his shoulder - That is, the ensign of government; the scepter, the sword, the key, or the like, which was borne upon or hung from the shoulder. See note on Isa 22:22. And his name shall be called - אל גבור El gibbor, the prevailing or conquering God. The everlasting Father "The Father of the everlasting age" - Or אבי עד Abi ad, the Father of eternity. The Septuagint have μεγαλης βουλης Αγγελος, "the Messenger of the Great Counsel." But instead of אבי אד Abi ad, a MS. of De Rossi has אבעזר Abezer, the helping Father; evidently the corruption of some Jew, who did not like such an evidence in favor of the Christian Messiah. Prince of Peace - שר שלום sar shalom, the Prince of prosperity, the Giver of all blessings. A MS. of the thirteenth century in Kennicott's collection has a remarkable addition here. "He shall be a stumbling-block, המכשלה; the government is on his shoulder." This reading is nowhere else acknowledged, as far as I know. Verse 7 Of the increase - In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open מ mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah. This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Savior; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given - the human nature, in which the fullness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Mat 1:20, Mat 1:21, Mat 1:23, Mat 1:25, and Luk 1:35, and Isa 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace - not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government - this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered - every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in Him! Isaiah 9:8-10:4 This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offense - of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isa 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song. "Post hoc comma (cap. Isa 9:4 ) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis 9." Kennicott, Var. Lect. "After this clause ( Isa 9:4 ) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. 9." Verse 8 Lord "Jehovah" - For אדני Adonai, thirty MSS. of Kennicott's, and many of De Rossi's, and three editions, read יהוה Yehovah. Verse 9 Pride and stoutness of heart "Carry themselves haughtily" - וידעו veyadeu, "and they shall know;" so ours and the Versions in general. But what is it that they shall know? The verb stands destitute of its object; and the sense is imperfect. The Chaldee is the only one, as far as I can find, that expresses it otherwise. He renders the verb in this place by ואתרברבו veithrabrabu, "they exalt themselves, or carry themselves haughtily; the same word by which he renders גבהו gabehu, Isa 3:16. He seems, therefore, in this place to have read ויגבהו vaiyigbehu, which agrees perfectly well with what follows, and clears up the difficulty. Archbishop Secker conjectured וידברו vayedabberu, referring it to לאמר lemor, in the next verse, which shows that he was not satisfied with the present reading. Houbigant reads וירעו vaiyereu, et pravi facti sunt, they are become wicked, which is found in a MS.; but I prefer the reading of the Chaldee, which suits much better with the context. Houbigant approves of this reading; but it is utterly unsupported by any evidence from antiquity: it is a mere mistake of ר resh for ד daleth; and I am surprised that it should be favored by Houbigant. Verse 10 The bricks - "The eastern bricks," says Sir John Chardin, (see Harmer's Observ. I., p. 176), "are only clay well moistened with water, and mixed with straw, and dried in the sun." So that their walls are commonly no better than our mud walls; see Maundrell, p. 124. That straw was a necessary part in the composition of this sort of bricks, to make the parts of the clay adhere together, appears from Exodus 5. These bricks are properly opposed to hewn stone, so greatly superior in beauty and durableness. The sycamores, which, as Jerome on the place says, are timber of little worth, with equal propriety are opposed to the cedars. "As the grain and texture of the sycamore is remarkably coarse and spongy, it could therefore stand in no competition at all (as it is observed, Isa 9:10 ) with the cedar, for beauty and ornament." - Shaw, Supplement to Travels, p. 96. We meet with the same opposition of cedars to sycamores, 1Kgs 10:27, where Solomon is said to have made silver as the stones, and cedars as the sycamores in the vale for abundance. By this mashal, or figurative and sententious speech, they boast that they shall easily be able to repair their present losses, suffered perhaps by the first Assyrian invasion under Tiglath-pileser; and to bring their affairs to a more flourishing condition than ever. Some of the bricks mentioned above lie before me. They were brought from the site of ancient Babylon. The straw is visible, kneaded with the clay; they are very hard, and evidently were dried in the sun; for they are very easily dissolved in water. Verse 11 The adversaries of Rezin against him "The princes of Retsin against him" - For צרי tsarey, enemies, Houbigant, by conjecture, reads שרי sarey, princes; which is confirmed by thirty of Kennicott's and De Rossi's MSS., (two ancient), one of my own, ancient; and nine more have צ tsaddi, upon a rasure, and therefore had probably at first שרי sarey. The princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse, shall now be excited against Israel. The Septuagint in this place give us another variation; for רצין Retsin, they read הר ציון har tsiyon, ορος Σιων, Mount Sion, of which this may be the sense; but Jehovah shall set up the adversaries of Mount Sion against him, (i.e., against Israel), and will strengthen his enemies together; the Syrians, the Philistines, who are called the adversaries of Mount Sion. See Simonis Lex. in voce סכך sachach. Verse 12 With open mouth "On every side" - בכל פה bechol peh, in every corner, in every part of their country, pursuing them to the remotest extremities, and the most retired parts. So the Chaldee בכל אתר bechol athar, in every place. Verse 14 In one day - Thirteen MSS. of Kennicott and De Rossi read ביום beyond in a day; and another has a rasure in the place of the letter ב beth. Verse 17 The Lord "Jehovah" - For אדני Adonai, a great number of MSS. read יהוה Yehovah. Verse 18 For wickedness - Wickedness rageth like a fire, destroying and laying waste the nation: but it shall be its own destruction, by bringing down the fire of God's wrath, which shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an image frequently applied in Scripture, when set on fire, to the rage of the wicked; violent, yet impotent, and of no long continuance. "They are extinct as the fire of thorns," Psa 118:12. To the wicked themselves, as useless and unprofitable, proper objects of God's wrath, to be burned up, or driven away by the wind. "As thorns cut up they shall be consumed in the fire," Isa 33:12. Both these ideas seem to be joined in Psa 58:9: - "Before your pots shall feel the thorn, As well the green as the dry, the tempest shall bear them away." The green and the dry is a proverbial expression, meaning all sorts of them, good and bad, great and small, etc. So Ezekiel: "Behold, I will kindle a fire, and it shall devour every green tree, and every dry tree," Eze 20:47. D'Herbelot quotes a Persian poet describing a pestilence under the image of a conflagration: "This was a lightning that, falling upon a forest, consumed there the green wood with the dry." See Harmer's Observations, Vol. II., p. 187. Verse 20 The flesh of his own arm "The flesh of his neighbor" - "Του βραχιονος του αδελφου αυτου, the Septuagint Alexand. Duplex versio, quarum altera legit רעו reo, quae vox extat, Jer 6:21. Nam רע rea, αδελφος, Gen 43:33. Recte ni fallor." - Secker. I add to this excellent remark, that the Chaldee manifestly reads רעו reo, his neighbor, not זרעו zeroo, his arm; for he renders it by קריביה karibeyh, his neighbor. And Jeremiah has the very same expression: ואיש בשר רעהו יאכלו veish besar reehu yochelu, "and every one shall eat the flesh of his neighbor," Jer 19:9. This observation, I think, gives the true reading and sense of this place: and the context strongly confirms it by explaining the general idea by particular instances, in the following verse: "Every man shall devour the flesh of his neighbor;" that is, they shall harass and destroy one another. "Manasseh shall destroy Ephraim, and Ephraim, Manasseh;" which two tribes were most closely connected both in blood and situation as brothers and neighbors; "and both of them in the midst of their own dissensions shall agree in preying upon Judah." The common reading, "shall devour the flesh of his own arm," in connection with what follows, seems to make either an inconsistency, or an anticlimax; whereas by this correction the following verse becomes an elegant illustration of the foregoing. - L. Introduction God's judgments against oppressive rulers, Isa 10:1-4. The prophet foretells the invasion of Sennacherib, and the destruction of his army. That mighty monarch is represented as a rod in the hand of God to correct his people for their sins; and his ambitious purposes, contrary to his own intentions, are made subservient to the great desires of Providence, Isa 10:5-11. Having accomplished this work, the Almighty takes account of his impious vauntings, Isa 10:12-14; and threatens utter destruction to the small and great of his army, represented by the thorns, and the glory of the forest, Isa 10:15-19. This leads the prophet to comfort his countrymen with the promise of the signal interposition of God in their favor, Isa 10:24-27. Brief description of the march of Sennacherib towards Jerusalem, and of the alarm and terror which he spread every where as he hastened forward, Isa 10:28-32. The spirit and rapidity of the description is admirably suited to the subject. The affrighted people are seen fleeing, and the eager invader pursuing; the cries of one city are heard by those of another; and groan swiftly succeeds to groan, till at length the rod is lifted over the last citadel. In this critical situation, however, the promise of a Divine interposition is seasonably renewed. The scene instantly changes; the uplifted arm of this mighty conqueror is at once arrested and laid low by the hand of heaven; the forest of Lebanon, (a figure by which the immense Assyrian host is elegantly pointed out, is hewn down by the axe of the Divine vengeance; and the mind is equally pleased with the equity of the judgment, and the beauty and majesty of the description, Isa 10:33, Isa 10:34. Verse 2 My people - Instead of עמי ammi, my people, many MSS., and one of my own, ancient, read עמו ammo, his people. But this is manifestly a corruption. Verse 4 Without me - That is, without my aid: they shall be taken captive even by the captives, and shall be subdued even by the vanquished. "The י yod in בלתי bilti is a pronoun, as in Hos 13:4." - Kimchi on the place. One MS. has לבלתי lebilti. As the people had hitherto lived without God in worship and obedience; so they should now be without his help, and should perish in their transgressions. Verse 5 O Assyrian "Ho to the Assyrian" - Here begins a new and distinct prophecy, continued to the end of the twelfth chapter: and it appears from Isa 10:9-11 of this chapter, that this prophecy

Threatenings against Judah; Threatenings against Israel. ( b. c. 740.) 8 The Lord sent a word into Jacob, and it hath lighted upon Israel. 9 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, 10 The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars. 11 Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together; 12 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still. 13 For the people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. 14 Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day. 15 The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. 16 For the leaders of this people cause them to err; and they that are led of them are destroyed. 17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is a hypocrite and an evil doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still. 18 For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. 19 Through the wrath of the Lord of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. 20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: 21 Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still. Here are terrible threatenings, which are directed primarily against Israel, the kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the woeful confusions that were the prefaces to that ruin, all which came to pass within a few years after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of David, and read the doom of all the nations that forget God, and will not have Christ to reign over them. Observe, I. The preface to this prediction ( v. 8 ): The Lord sent a word into Jacob, sent it by his servants the prophets. He warns before he wounds. He sent notice what he would do, that they might meet him in the way of his judgments; but they would not take the hint, took no care to turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It fell upon them as a storm of rain and hail from on high, which they could not avoid: It has lighted upon them, that is, it is as sure to come as if come already, and all the people shall know by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the wrath of God revealed from heaven against sin and sinners shall be made to know it. II. The sins charged upon the people of Israel, which provoked God to bring these judgments upon them. 1. Their insolent defiance of the justice of God, thinking themselves a match for him: "They say, in the pride and stoutness of their heart, Let God himself do his worst; we will hold our own, and make our part good with him. If he ruin our houses, we will repair them, and make them stronger and finer than they were before. Our landlord shall not turn us out of doors, though we pay him no rent, but we will keep in possession. If the houses that were built of bricks be demolished in the war, we will rebuild them with hewn stones, that shall not so easily be thrown down. If the enemy cut down the sycamores, we will plant cedars in the room of them. We will make a hand of God's judgments, gain by them, and so outbrave them." Note, Those are ripening apace for ruin whose hearts are unhumbled under humbling providences; for God will walk contrary to those who thus walk contrary to him and provoke him to jealousy, as if they were stronger than he. 2. Their incorrigibleness under all the rebukes of Providence hitherto ( v. 13 ); The people turn not unto him that smiteth them (they are not wrought upon to reform their lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts; either they are atheists, and have no religion, or idolaters, and seek to those gods that are the creatures of their own fancy and the works of their own hands. Note, That which God designs, in smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by less judgments, greater may be expected. God smites that he may not kill. 3. Their general corruption of manners and abounding profaneness. (1.) Those that should have reformed them helped to debauch them ( v. 16 ): The leaders of this people mislead them, and cause them to err, by conniving at their wickedness and countenancing wicked people, and by setting them bad examples; and then no wonder if those that are led of them be deceived and so destroyed. But it is ill with a people when their physicians are their worst disease. " Those that bless this people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed of them are swallowed up ere they are aware." We have reason to be afraid of those that speak well of us when we do ill; see Prov. xxiv. 24 ; xxix. 5 . (2.) Wickedness was universal, and all were infected with it ( v. 17 ): Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is profane towards God (so the word properly signifies) and an evil doer towards man. These two commonly go together: those that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart the mouth speaks. III. The judgments threatened against them for this wickedness of theirs; let them not think to go unpunished. 1. In general, hereby they exposed themselves to the wrath of God, which should both devour as fire and darken as smoke. (1.) It should devour as fire ( v. 18 ): Wickedness shall burn as the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made themselves as briers and thorns before it, and as the thickets of the forest, combustible matter, which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in trouble, and see no way out ( v. 19 ): The people shall be as the fuel of the fire. God's wrath fastens upon none but those that make themselves fuel for it, and then they mount up as the smoke of sacrifices, being made victims to divine justice. 2. God would arm the neighbouring powers against them, v. 11, 12 . At this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians, who were adversaries to the Syrians, when they had conquered them should invade Israel, and God would stir them up to do it, and join the enemies of Israel together in alliance against them, who yet had particular ends of their own to serve and were not aware of God's hand in their alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians themselves, whom they were now in league with, should be a scourge to them (for it is no unusual thing for those to fall out that have been united in sin), one attacking them in the front and the other flanking them or falling upon their rear; so that they should be surrounded with enemies on all sides, who should devour them with open mouth, v. 12 . The Philistines were not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends; and yet these shall devour Israel. When men's ways displease the Lord he makes even their friends to be at war with them. 3. God would take from the midst of them those they confided in and promised themselves help from, v. 14, 15 . Because the people seek not God, those they seek to and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and rush, which is explained in the next verse . (1.) Their magistrates, who were honourable by birth and office and were the ancients of the people, these were the head, these were the branch which they promised themselves spirit and fruit from; but because these caused them to err they should be cut off, and their dignity and power should be no protection to them when the abuse of that dignity and power was the great provocation: and it was a judgment upon the people to have their princes cut off, though they were not such as they should have been. (2.) Their prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessima—The best things become when corrupted the worst. The blind led the blind, and so both fell into the ditch; and the blind leaders fell first and fell undermost. 4. That the desolation should be as general as the corruption had been, and none should escape it, v. 17 . (1.) Not those that were the objects of complacency. None shall be spared for love: The Lord shall have no joy in their young men, that were in the flower of their youth; nor will he say, Deal gently with the young men for my sake; no, "Let them fall with the rest, and with them let the seed of the next generation perish." (2.) Not those that were the objects of compassion. None shall be spared for pity: He shall not have mercy on their fatherless and widows, though he is, in a particular manner, the patron and protector of such. They had corrupted their way like all the rest; and, if the poverty and helplessness of their state was not an argument with them to keep them from sin, they could not expect it should be an argument with God to protect them from judgments. 5. That they should pull one another to pieces, that every one should help forward the common ruin, and they should be cannibals to themselves and one to another: No man shall spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour to be revenged on him; and how can they expect God should spare them when they show no compassion one to another? Men's passion and cruelty one against another provoke God to be angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to desolation. Such there were in Israel, when, for the transgression of the land, many were the princes thereof, Prov. xxviii. 2 . (1.) In these intestine broils, men snatched on the right hand, and yet were hungry still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their nearest relations that were as their own flesh, v. 20 . This bespeaks, [1.] Great famine and scarcity; when men had pulled all they could to them it was so little that they were still hungry, at least God did not bless it to them, so that they eat and have not enough, Hag. i. 6 . [2.] Great rapine and plunder. Jusque datum sceleri—iniquity is established by law. The hedge of property, which is a hedge of protection to men's estates, shall be plucked up, and every man shall think all that his own which he can lay his hands on ( vivitur ex rapto, non hospes ab hospite tutus—they live on the spoil, and the rites of hospitality are all violated ); and yet, when men thus catch at that which is none of their own, they are not satisfied. Covetous desires are insatiable, and this curse is entailed on that which is ill got, that it will never do well. (2.) These intestine broils should be not only among particular persons and private families, but among the tribes ( v. 21 ): Manasseh shall devour Ephraim, and Ephraim Manasseh, though they be combined against Judah. Those that could unite against Judah could not unite with one another; but that sinful confederacy of theirs against their neighbour that dwelt securely by them was justly punished by this separation of them one from another. Or Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy prey to the common enemy. 6. That, though they should be followed with all these judgments, yet God would not let fall his controversy with them. It is the heavy burden of this song ( v. 12 , 17 , 21 ): For all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do nothing to turn away his anger; they do not repent and reform, do not humble themselves and pray, none stand in the gap, none answer God's calls nor comply with the designs of his providences, but they are hardened and secure. (2.) His anger therefore continues to burn against them and his hand is stretched out still. The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break.

No joy - Shall not rejoice over them to do them good. Fatherless - Who are the special objects of his care and pity, and much less upon others. Every one - Not precisely; for there were seven thousand elect persons among them, when they seemed to Elijah to be universally corrupt, but the body of the people. Hypocrite - For though they professed to worship God, yet indeed they had forsaken him. Folly - Wickedness.