22. Transition to poetry: in parallelism.

<hi type="bold">virgin ... daughter--</hi>honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on <reference osisRef="Isa.23.10">Is 23:10</reference>; <reference osisRef="Isa.1.8">Is 1:8</reference>). Zion and her inhabitants.

<hi type="bold">shaken ... head--</hi>in scorn (<reference osisRef="Ps.22.7">Psa 22:7</reference>; <reference osisRef="Ps.109.25">109:25</reference>; <reference osisRef="Matt.27.39">Mt 27:39</reference>). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (<reference osisRef="Isa.58.9">Is 58:9</reference>; <reference osisRef="Ezek.25.6">Eze 25:6</reference>; <reference osisRef="Zeph.2.15">Zep 2:15</reference>).

22. Transition to poetry: in parallelism. virgin... daughter-- honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on Is 23:10; Is 1:8). Zion and her inhabitants. shaken... head-- in scorn (Psa 22:7; 109:25; Mt 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Is 58:9; Eze 25:6; Zep 2:15).


<hi type="bold">23. Whom--</hi>not an idol.

23. Whom-- not an idol.


<hi type="bold">24. said--</hi>virtually. Hast thou within thyself?

<hi type="bold">height--</hi>imagery from the Assyrian felling of trees in Lebanon (<reference osisRef="Isa.14.8">Is 14:8</reference>; <reference osisRef="Isa.33.9">33:9</reference>); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands."

<hi type="bold">sides--</hi>rather, "recesses" [G. V. Smith].

<hi type="bold">fir trees--</hi>not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [Stanley].

<hi type="bold">height of ... border--</hi>In <reference osisRef="2Kgs.19.23">2Ki 19:23</reference>, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [Barnes]. Here, simply, "its extreme height."

<hi type="bold">forest of ... Carmel--</hi>rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on <reference osisRef="Isa.10.18">Is 10:18</reference>; <reference osisRef="Isa.29.17">Is 29:17</reference>).

24. said-- virtually. Hast thou within thyself? height-- imagery from the Assyrian felling of trees in Lebanon (Is 14:8; 33:9); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands." sides-- rather, "recesses" [G. V. Smith]. fir trees-- not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [Stanley]. height of... border-- In 2Ki 19:23, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [Barnes]. Here, simply, "its extreme height." forest of... Carmel-- rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on Is 10:18; Is 29:17).


<hi type="bold">25. digged, and drunk water--</hi>In <reference osisRef="2Kgs.19.24">2Ki 19:24</reference>, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march.

<hi type="bold">rivers of ... besieged places--</hi>rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So <reference osisRef="Isa.19.4-Isa.19.6">Is 19:4-6</reference>, referring to Egypt, "the river--brooks of defense--shall be dried up." Horsley, translates the Hebrew for "besieged places," "rocks."

25. digged, and drunk water-- In 2Ki 19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march. rivers of... besieged places-- rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So Is 19:4-6, referring to Egypt, "the river--brooks of defense--shall be dried up." Horsley, translates the Hebrew for "besieged places," "rocks."


26. Reply of God to Sennacherib.

<hi type="bold">long ago--</hi>join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (<reference osisRef="Isa.22.11">Is 22:11</reference>); thou wert but the instrument in My hands (<reference osisRef="Isa.10.5">Is 10:5</reference>, <reference osisRef="Isa.10.15">15</reference>). This was the reason why "the inhabitants were of small power before thee" (<reference osisRef="Isa.37.27">Is 37:27</reference>), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (<reference osisRef="Isa.37.28">Is 37:28</reference>), and I will check thee (<reference osisRef="Isa.37.29">Is 37:29</reference>). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by <reference osisRef="Isa.33.13">Is 33:13</reference>; <reference osisRef="Isa.45.6">45:6</reference>, <reference osisRef="Isa.45.21">21</reference>; <reference osisRef="Isa.48.5">48:5</reference>.

26. Reply of God to Sennacherib. long ago-- join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (Is 22:11); thou wert but the instrument in My hands (Is 10:5, 15). This was the reason why "the inhabitants were of small power before thee" (Is 37:27), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (Is 37:28), and I will check thee (Is 37:29). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by Is 33:13; 45:6, 21; 48:5.


<hi type="bold">27. Therefore--</hi>not because of thy power, but because I made them unable to withstand thee.

<hi type="bold">grass--</hi>which easily withers (<reference osisRef="Isa.40.6">Is 40:6</reference>; <reference osisRef="Ps.37.2">Psa 37:2</reference>).

<hi type="bold">on ... housetops--</hi>which having little earth to nourish it fades soonest (<reference osisRef="Ps.129.6-Ps.129.8">Psa 129:6-8</reference>).

<hi type="bold">corn blasted before it be grown up--</hi>Smith translates, "The cornfield (frail and tender), before the corn is grown."

27. Therefore-- not because of thy power, but because I made them unable to withstand thee. grass-- which easily withers (Is 40:6; Psa 37:2). on... housetops-- which having little earth to nourish it fades soonest (Psa 129:6-8). corn blasted before it be grown up-- Smith translates, "The cornfield (frail and tender), before the corn is grown."


<hi type="bold">28. abode--</hi>rather, "sitting down" (<reference osisRef="Ps.139.2">Psa 139:2</reference>). The expressions here describe a man's whole course of life (<reference osisRef="Deut.6.7">De 6:7</reference>; <reference osisRef="Deut.28.6">28:6</reference>; <reference osisRef="1Kgs.3.7">1Ki 3:7</reference>; <reference osisRef="Ps.121.8">Psa 121:8</reference>). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (<reference osisRef="Isa.37.4">Is 37:4</reference>).

28. abode-- rather, "sitting down" (Psa 139:2). The expressions here describe a man's whole course of life (De 6:7; 28:6; 1Ki 3:7; Psa 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Is 37:4).


<hi type="bold">29. tumult--</hi>insolence.

<hi type="bold">hook in ... nose--</hi>Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare <reference osisRef="Job.41.1">Job 41:1</reference>, 2; <reference osisRef="Ezek.19.4">Eze 19:4</reference>; <reference osisRef="Ezek.29.4">29:4</reference>; <reference osisRef="Ezek.38.4">38:4</reference>). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.

29. tumult-- insolence. hook in... nose-- Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1, 2; Eze 19:4; 29:4; 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.


30. Addressed to Hezekiah.

<hi type="bold">sign--</hi>a token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (<reference osisRef="Isa.32.10">Is 32:10</reference>). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that ... but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [Rosenmuller]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.

30. Addressed to Hezekiah. sign-- a token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (Is 32:10). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that... but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [Rosenmuller]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.


<hi type="bold">31. remnant--</hi>Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.

31. remnant-- Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.


<hi type="bold">33. with shields--</hi>He did come near it, but was not allowed to conduct a proper siege.

<hi type="bold">bank--</hi>a mound to defend the assailants in attacking the walls.

33. with shields-- He did come near it, but was not allowed to conduct a proper siege. bank-- a mound to defend the assailants in attacking the walls.


34. (See <reference osisRef="Isa.37.29">Is 37:29</reference>, <reference osisRef="Isa.37.37">37</reference>; <reference osisRef="Isa.29.5-Isa.29.8">Is 29:5-8</reference>).

34. (See Is 37:29, 37; Is 29:5-8).


<hi type="bold">35. I will defend--</hi>Notwithstanding Hezekiah's measures of defense (<reference osisRef="2Chr.32.3-2Chr.32.5">2Ch 32:3-5</reference>), Jehovah was its true defender.

<hi type="bold">mine own sake--</hi>since Jehovah's name was blasphemed by Sennacherib (<reference osisRef="Isa.37.23">Is 37:23</reference>).

<hi type="bold">David's sake--</hi>on account of His promise to David (<reference osisRef="Ps.132.17">Psa 132:17</reference>, <reference osisRef="Ps.132.18">18</reference>), and to Messiah, the heir of David's throne (<reference osisRef="Isa.9.7">Is 9:7</reference>; <reference osisRef="Isa.11.1">11:1</reference>).

35. I will defend-- Notwithstanding Hezekiah's measures of defense (2Ch 32:3-5), Jehovah was its true defender. mine own sake-- since Jehovah's name was blasphemed by Sennacherib (Is 37:23). David's sake-- on account of His promise to David (Psa 132:17, 18), and to Messiah, the heir of David's throne (Is 9:7; 11:1).


36. Some attribute the destruction to the agency of the plague (see on <reference osisRef="Isa.33.24">Is 33:24</reference>), which may have caused Hezekiah's sickness, narrated immediately after; but <reference osisRef="Isa.33.1">Is 33:1</reference>, <reference osisRef="Isa.33.4">4</reference>, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from <reference osisRef="Isa.29.6">Is 29:6</reference>; <reference osisRef="Isa.30.30">30:30</reference>, to have been a storm of hail, thunder, and lightning (compare <reference osisRef="Exod.9.22-Exod.9.25">Ex 9:22-25</reference>). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as <reference osisRef="2Chr.32.21">2Ch 32:21</reference> seems to imply, survived and accompanied Sennacherib home. Herodotus (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (<reference osisRef="Isa.37.33">Is 37:33</reference>), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. Rawlinson says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of God occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to <reference osisRef="2Kgs.19.35">2Ki 19:35</reference>, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.

<hi type="bold">they ... they--</hi>"the Jews ... the Assyrians."

36. Some attribute the destruction to the agency of the plague (see on Is 33:24), which may have caused Hezekiah's sickness, narrated immediately after; but Is 33:1, 4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from Is 29:6; 30:30, to have been a storm of hail, thunder, and lightning (compare Ex 9:22-25). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 2Ch 32:21 seems to imply, survived and accompanied Sennacherib home. Herodotus (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (Is 37:33), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. Rawlinson says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of God occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to 2Ki 19:35, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence. they... they-- "the Jews... the Assyrians."


<hi type="bold">37. dwelt at Nineveh--</hi>for about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (<reference osisRef="Gen.10.8-Gen.11.25">Ge 10:8-11, 25</reference>), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on <reference osisRef="Job.9.9">Job 9:9</reference>; <reference osisRef="Job.38.31">Job 38:31</reference>).

37. dwelt at Nineveh-- for about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (Ge 10:8-11, 25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on Job 9:9; Job 38:31).


<hi type="bold">38. Nisroch--</hi>Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (<reference osisRef="Gen.10.11">Ge 10:11</reference>) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (<reference osisRef="2Kgs.21.7">2Ki 21:7</reference>). The eagle was worshipper by the ancient Persians and Arabs.

<hi type="bold">Esar-haddon--</hi>In <reference osisRef="Ezra.4.2">Ezr 4:2</reference> he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (<reference osisRef="2Chr.33.11">2Ch 33:11</reference>). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul. <chapter eID="Isa.37"/>

38. Nisroch-- Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Ge 10:11) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (2Ki 21:7). The eagle was worshipper by the ancient Persians and Arabs. Esar-haddon-- In Ezr 4:2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2Ch 33:11). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul.


<title type="x-s2">CHAPTER 38</title> <title type="x-s3"><reference osisRef="Isa.38.1-Isa.38.22">Is 38:1-22</reference>. Hezekiah's Sickness; Perhaps Connected with the Plague or Blast Whereby the Assyrian Army Had Been Destroyed.</title>

<hi type="bold">1. Set ... house in order--</hi>Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.

<hi type="bold">thou shall die--</hi>speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.

CHAPTER 38 Is 38:1-22. Hezekiah's Sickness; Perhaps Connected with the Plague or Blast Whereby the Assyrian Army Had Been Destroyed. 1. Set... house in order-- Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns. thou shall die-- speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.


2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.


3. He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., <reference osisRef="Exod.20.12">Ex 20:12</reference>) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.

<hi type="bold">walked--</hi>Life is a journey; the pious "walk with God" (<reference osisRef="Gen.5.24">Ge 5:24</reference>; <reference osisRef="1Kgs.9.4">1Ki 9:4</reference>).

<hi type="bold">perfect--</hi>sincere; not absolutely perfect, but aiming towards it (<reference osisRef="Matt.5.45">Mt 5:45</reference>); single-minded in walking as in the presence of God (<reference osisRef="Gen.17.1">Ge 17:1</reference>). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (<reference osisRef="Matt.5.20-Matt.5.48">Mt 5:20-48</reference>; <reference osisRef="2Cor.3.6">2Co 3:6</reference>, 14, 17).

<hi type="bold">wept sore--</hi>Josephus says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (<reference osisRef="2Kgs.23.26">2Ki 23:26</reference>, <reference osisRef="2Kgs.23.27">27</reference>).

3. He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Ex 20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life. walked-- Life is a journey; the pious "walk with God" (Ge 5:24; 1Ki 9:4). perfect-- sincere; not absolutely perfect, but aiming towards it (Mt 5:45); single-minded in walking as in the presence of God (Ge 17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (Mt 5:20-48; 2Co 3:6, 14, 17). wept sore-- Josephus says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (2Ki 23:26, 27).


4. In <reference osisRef="2Kgs.20.4">2Ki 20:4</reference>, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the Lord came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare <reference osisRef="Isa.65.24">Is 65:24</reference>; <reference osisRef="Ps.32.5">Psa 32:5</reference>; <reference osisRef="Dan.9.21">Da 9:21</reference>).

4. In 2Ki 20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the Lord came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare Is 65:24; Psa 32:5; Da 9:21).


<hi type="bold">5. God of David thy father--</hi>God remembers the covenant with the father to the children (<reference osisRef="Exod.20.5">Ex 20:5</reference>; <reference osisRef="Ps.89.28">Psa 89:28</reference>, <reference osisRef="Ps.89.29">29</reference>).

<hi type="bold">tears--</hi>(<reference osisRef="Ps.56.8">Psa 56:8</reference>).

<hi type="bold">days ... years--</hi>Man's years, however many, are but as so many days (<reference osisRef="Gen.5.27">Ge 5:27</reference>).

5. God of David thy father-- God remembers the covenant with the father to the children (Ex 20:5; Psa 89:28, 29). tears-- (Psa 56:8). days... years-- Man's years, however many, are but as so many days (Ge 5:27).


6. In <reference osisRef="2Kgs.20.8">2Ki 20:8</reference>, after this verse comes the statement which is put at the end, in order not to interrupt God's message (<reference osisRef="Isa.38.21">Is 38:21</reference>, <reference osisRef="Isa.38.22">22</reference>) by Isaiah (<reference osisRef="Isa.38.5-Isa.38.8">Is 38:5-8</reference>).

<hi type="bold">will deliver--</hi>The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.

6. In 2Ki 20:8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (Is 38:21, 22) by Isaiah (Is 38:5-8). will deliver-- The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.


<hi type="bold">7. sign--</hi>a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (<reference osisRef="2Kgs.20.5">2Ki 20:5</reference>, <reference osisRef="2Kgs.20.8">8</reference>); the words in italics are not in Isaiah.

7. sign-- a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (2Ki 20:5, 8); the words in italics are not in Isaiah.


<hi type="bold">8. bring again--</hi>cause to return (<reference osisRef="Josh.10.12-Josh.10.14">Jos 10:12-14</reference>). In <reference osisRef="2Kgs.20.9">2Ki 20:9</reference>, <reference osisRef="2Kgs.20.11">11</reference>, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare <reference osisRef="Josh.10.12">Jos 10:12</reference>, <reference osisRef="Josh.10.14">14</reference>).

<hi type="bold">sundial of Ahaz--</hi>Herodotus (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (<reference osisRef="2Kgs.16.7">2Ki 16:7</reference>, <reference osisRef="2Kgs.16.10">10</reference>). "Shadow of the degrees" means the shadow made on the degrees. Josephus thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare <reference osisRef="Isa.38.21">Is 38:21</reference>, <reference osisRef="Isa.38.22">22</reference> with <reference osisRef="2Kgs.20.9">2Ki 20:9</reference>, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (<reference osisRef="2Kgs.20.4">2Ki 20:4</reference>), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (<reference osisRef="2Kgs.20.9-2Kgs.20.11">2Ki 20:9-11</reference>); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (<reference osisRef="2Chr.32.31">2Ch 32:31</reference>), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (<reference osisRef="Dan.3.6">Da 3:6</reference>).

8. bring again-- cause to return (Jos 10:12-14). In 2Ki 20:9, 11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare Jos 10:12, 14). sundial of Ahaz-- Herodotus (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (2Ki 16:7, 10). "Shadow of the degrees" means the shadow made on the degrees. Josephus thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare Is 38:21, 22 with 2Ki 20:9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (2Ki 20:4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (2Ki 20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (2Ch 32:31), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (Da 3:6).


9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. <reference osisRef="Isa.38.9">Is 38:9</reference> is the heading or inscription.

9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Is 38:9 is the heading or inscription.


<hi type="bold">22. house of the Lord--</hi>Hence he makes the praises to be sung there prominent in his song (<reference osisRef="Isa.38.20">Is 38:20</reference>; Psa 116:12-14, 17-19). <chapter eID="Isa.38"/>

22. house of the Lord-- Hence he makes the praises to be sung there prominent in his song (Is 38:20; Psa 116:12-14, 17-19).


<title type="x-s2">CHAPTER 39</title> <title type="x-s3"><reference osisRef="Isa.39.1-Isa.39.8">Is 39:1-8</reference>. Hezekiah's Error in the Display of His Riches to the Babylonian Ambassador.</title>

<hi type="bold">1. Merodach-baladan--</hi>For a hundred fifty years before the overthrow of Nineveh by Cyaxares the Mede, a succession of rulers, mostly viceroys of Assyria, ruled Babylon, from the time of Nabonassar, 747 B.C. That date is called "the Era of Nabonassar." Pul or Phallukha was then expelled, and a new dynasty set up at Nineveh, under Tiglath-pileser. Semiramis, Pul's wife, then retired to Babylon, with Nabonassar, her son, whose advent to the throne of Babylon, after the overthrow of the old line at Nineveh, marked a new era. Sometimes the viceroys of Babylon made themselves, for a time, independent of Assyria; thus Merodach-baladan at this time did so, encouraged by the Assyrian disaster in the Jewish campaign. He had done so before, and was defeated in the first year of Sennacherib's reign, as is recorded in cuneiform characters in that monarchs palace of Koyunjik. Nabopolassar was the first who established, permanently, his independence; his son, Nebuchadnezzar, raised Babylon to the position which Nineveh once occupied; but from the want of stone near the Lower Euphrates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nineveh has.

<hi type="bold">Merodach--</hi>an idol, the same as the god of war and planet Mars (<reference osisRef="Jer.50.2">Jr 50:2</reference>). Often kings took their names from their gods, as if peculiarly under their tutelage. So Belshazzar from Bel.

<hi type="bold">Baladan--</hi>means "Bel is his lord." The chronicle of Eusebius contains a fragment of Berosus, stating that Acises, an Assyrian viceroy, usurped the supreme command at Babylon. Merodach- (or Berodach-) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiah, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose the excessive attention which he paid to the usurper.

<hi type="bold">sick--</hi>An additional reason is given (<reference osisRef="2Chr.32.31">2Ch 32:31</reference>). "The princes of Babylon sent to enquire of the wonder that was done in the land"; namely, the recession of the shadow on Ahaz' sundial; to the Chaldean astronomers, such a fact would be especially interesting, the dial having been invented at Babylon.

CHAPTER 39 Is 39:1-8. Hezekiah's Error in the Display of His Riches to the Babylonian Ambassador. 1. Merodach-baladan-- For a hundred fifty years before the overthrow of Nineveh by Cyaxares the Mede, a succession of rulers, mostly viceroys of Assyria, ruled Babylon, from the time of Nabonassar, 747 B.C. That date is called "the Era of Nabonassar." Pul or Phallukha was then expelled, and a new dynasty set up at Nineveh, under Tiglath-pileser. Semiramis, Pul's wife, then retired to Babylon, with Nabonassar, her son, whose advent to the throne of Babylon, after the overthrow of the old line at Nineveh, marked a new era. Sometimes the viceroys of Babylon made themselves, for a time, independent of Assyria; thus Merodach-baladan at this time did so, encouraged by the Assyrian disaster in the Jewish campaign. He had done so before, and was defeated in the first year of Sennacherib's reign, as is recorded in cuneiform characters in that monarchs palace of Koyunjik. Nabopolassar was the first who established, permanently, his independence; his son, Nebuchadnezzar, raised Babylon to the position which Nineveh once occupied; but from the want of stone near the Lower Euphrates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nineveh has. Merodach-- an idol, the same as the god of war and planet Mars (Jr 50:2). Often kings took their names from their gods, as if peculiarly under their tutelage. So Belshazzar from Bel. Baladan-- means "Bel is his lord." The chronicle of Eusebius contains a fragment of Berosus, stating that Acises, an Assyrian viceroy, usurped the supreme command at Babylon. Merodach- (or Berodach-) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiah, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose the excessive attention which he paid to the usurper. sick-- An additional reason is given (2Ch 32:31). "The princes of Babylon sent to enquire of the wonder that was done in the land"; namely, the recession of the shadow on Ahaz' sundial; to the Chaldean astronomers, such a fact would be especially interesting, the dial having been invented at Babylon.


<hi type="bold">2. glad--</hi>It was not the mere act, but the spirit of it, which provoked God (<reference osisRef="2Chr.32.25">2Ch 32:25</reference>), "Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up"; also compare <reference osisRef="2Chr.32.31">2Ch 32:31</reference>. God "tries" His people at different times by different ways, bringing out "all that is in their heart," to show them its varied corruptions. Compare David in a similar case (<reference osisRef="1Chr.21.1-1Chr.21.8">1Ch 21:1-8</reference>).

<hi type="bold">precious things--</hi>rather, "the house of his (aromatic) spices"; from a Hebrew root, to "break to pieces," as is done to aromatics.

<hi type="bold">silver ... gold--</hi>partly obtained from the Assyrian camp (<reference osisRef="Isa.33.4">Is 33:4</reference>); partly from presents (<reference osisRef="2Chr.32.23">2Ch 32:23</reference>, <reference osisRef="2Chr.32.27-2Chr.32.29">27-29</reference>).

<hi type="bold">precious ointment--</hi>used for anointing kings and priests.

<hi type="bold">armour--</hi>or else vessels in general; the parallel passage (<reference osisRef="2Chr.32.27">2Ch 32:27</reference>), "treasuries ... for shields," favors English Version. His arsenal.

2. glad-- It was not the mere act, but the spirit of it, which provoked God (2Ch 32:25), "Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up"; also compare 2Ch 32:31. God "tries" His people at different times by different ways, bringing out "all that is in their heart," to show them its varied corruptions. Compare David in a similar case (1Ch 21:1-8). precious things-- rather, "the house of his (aromatic) spices"; from a Hebrew root, to "break to pieces," as is done to aromatics. silver... gold-- partly obtained from the Assyrian camp (Is 33:4); partly from presents (2Ch 32:23, 27-29). precious ointment-- used for anointing kings and priests. armour-- or else vessels in general; the parallel passage (2Ch 32:27), "treasuries... for shields," favors English Version. His arsenal.


<hi type="bold">3. What ... whence--</hi>implying that any proposition coming from the idolatrous enemies of God, with whom Israel was forbidden to form alliance, should have been received with anything but gladness. Reliance on Babylon, rather than on God, was a similar sin to the previous reliance on Egypt (<reference osisRef="Isa.30.1-Isa.31.9">Is 30:1-31:9</reference>).

<hi type="bold">far country--</hi>implying that he had done nothing more than was proper in showing attention to strangers "from a far country."

3. What... whence-- implying that any proposition coming from the idolatrous enemies of God, with whom Israel was forbidden to form alliance, should have been received with anything but gladness. Reliance on Babylon, rather than on God, was a similar sin to the previous reliance on Egypt (Is 30:1-31:9). far country-- implying that he had done nothing more than was proper in showing attention to strangers "from a far country."


<hi type="bold">4. All--</hi>a frank confession of his whole fault; the king submits his conduct to the scrutiny of a subject, because that subject was accredited by God. Contrast Asa (<reference osisRef="2Chr.16.7-2Chr.16.10">2Ch 16:7-10</reference>).

4. All-- a frank confession of his whole fault; the king submits his conduct to the scrutiny of a subject, because that subject was accredited by God. Contrast Asa (2Ch 16:7-10).


<hi type="bold">5. Lord of hosts--</hi>who has all thy goods at His disposal.

5. Lord of hosts-- who has all thy goods at His disposal.


<hi type="bold">6. days come--</hi>one hundred twenty years afterwards. This is the first intimation that the Jews would be carried to Babylon--the first designation of their place of punishment. The general prophecy of Moses (<reference osisRef="Lev.26.33">Le 26:33</reference>; <reference osisRef="Deut.28.64">De 28:64</reference>); the more particular one of Ahijah in Jeroboam's time (<reference osisRef="1Kgs.14.15">1Ki 14:15</reference>), "beyond the river"; and of <reference osisRef="Amos.5.27">Am 5:27</reference>, "captivity beyond Damascus"; are now concentrated in this specific one as to "Babylon" (<reference osisRef="Mic.4.10">Mi 4:10</reference>). It was an exact retribution in kind, that as Babylon had been the instrument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment.

6. days come-- one hundred twenty years afterwards. This is the first intimation that the Jews would be carried to Babylon--the first designation of their place of punishment. The general prophecy of Moses (Le 26:33; De 28:64); the more particular one of Ahijah in Jeroboam's time (1Ki 14:15), "beyond the river"; and of Am 5:27, "captivity beyond Damascus"; are now concentrated in this specific one as to "Babylon" (Mi 4:10). It was an exact retribution in kind, that as Babylon had been the instrument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment.


<hi type="bold">7. sons ... from thee--</hi>The sons which Hezekiah (as Josephus tells us) wished to have (see on <reference osisRef="Isa.28.3">Is 28:3</reference>, on "wept sore") will be among the foremost in suffering.

<hi type="bold">eunuchs--</hi>fulfilled (<reference osisRef="Dan.1.2">Da 1:2</reference>, <reference osisRef="1Cor.3.7">3, 7</reference>).

7. sons... from thee-- The sons which Hezekiah (as Josephus tells us) wished to have (see on Is 28:3, on "wept sore") will be among the foremost in suffering. eunuchs-- fulfilled (Da 1:2, 3, 7).


<hi type="bold">8. peace ... in my days--</hi>The punishment was not, as in David's case (<reference osisRef="2Sam.24.13-2Sam.24.15">2Sa 24:13-15</reference>), sent in his time. True repentance acquiesces in all God's ways and finds cause of thanksgiving in any mitigation. <chapter eID="Isa.39"/>

8. peace... in my days-- The punishment was not, as in David's case (2Sa 24:13-15), sent in his time. True repentance acquiesces in all God's ways and finds cause of thanksgiving in any mitigation.


<title type="x-s2">CHAPTER 40</title> <title type="x-s3"><reference osisRef="Isa.40.1-Isa.40.31">Is 40:1-31</reference>. Second Part of the Prophecies of Isaiah.</title>
 The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (<reference osisRef="Isa.39.6">Is 39:6</reference>) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.

<hi type="bold">1. Comfort ye, comfort ye--</hi>twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (<reference osisRef="Isa.52.7">Is 52:7</reference>), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader.

<hi type="bold">my people ... your God--</hi>correlatives (<reference osisRef="Jer.31.33">Jr 31:33</reference>; <reference osisRef="Hos.1.9">Ho 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>). It is God's covenant relation with His people, and His "word" of promise (<reference osisRef="Isa.40.8">Is 40:8</reference>) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (<reference osisRef="Isa.54.8">Is 54:8</reference>).

CHAPTER 40 Is 40:1-31. Second Part of the Prophecies of Isaiah. The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (Is 39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part. 1. Comfort ye, comfort ye-- twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (Is 52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader. my people... your God-- correlatives (Jr 31:33; Ho 1:9, 10). It is God's covenant relation with His people, and His "word" of promise (Is 40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (Is 54:8).


<hi type="bold">2. comfortably--</hi>literally, "to the heart"; not merely to the intellect.

<hi type="bold">Jerusalem--</hi>Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified.

<hi type="bold">cry--</hi>publicly and emphatically as a herald cries aloud (<reference osisRef="Isa.40.3">Is 40:3</reference>).

<hi type="bold">warfare--</hi>or, the appointed time of her misery (<reference osisRef="Job.7.1">Job 7:1</reference>, Margin; <reference osisRef="Job.14.14">Job 14:14</reference>; <reference osisRef="Dan.10.1">Da 10:1</reference>). The ulterior and Messianic reference probably is the definite time when the legal economy of burdensome rites is at an end (<reference osisRef="Gal.4.3">Ga 4:3</reference>, <reference osisRef="Gal.4.4">4</reference>).

<hi type="bold">pardoned--</hi>The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her.

<hi type="bold">double for all her sins--</hi>This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or fully expiated [Houbigant]. It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (compare <reference osisRef="Matt.2.15">Mt 2:15</reference>, with <reference osisRef="Hos.11.1">Ho 11:1</reference>). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (<reference osisRef="Rom.5.15">Ro 5:15</reference>, <reference osisRef="Rom.5.17">17</reference>). Otherwise (cry unto her) "that she shall receive (blessings) of the Lord's hand double to the punishment of all her sins" (so "sin" is used, <reference osisRef="Zech.14.19">Zec 14:19</reference>, Margin) [Lowth]. The English Version is simpler.

2. comfortably-- literally, "to the heart"; not merely to the intellect. Jerusalem-- Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified. cry-- publicly and emphatically as a herald cries aloud (Is 40:3). warfare-- or, the appointed time of her misery (Job 7:1, Margin; Job 14:14; Da 10:1). The ulterior and Messianic reference probably is the definite time when the legal economy of burdensome rites is at an end (Ga 4:3, 4). pardoned-- The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her. double for all her sins-- This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or fully expiated [Houbigant]. It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (compare Mt 2:15, with Ho 11:1). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (Ro 5:15, 17). Otherwise (cry unto her) "that she shall receive (blessings) of the Lord's hand double to the punishment of all her sins" (so "sin" is used, Zec 14:19, Margin) [Lowth]. The English Version is simpler.


<hi type="bold">3. crieth in the wilderness--</hi>So the Septuagint and <reference osisRef="Matt.3.3">Mt 3:3</reference> connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight in the desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in <reference osisRef="Matt.3.1">Mt 3:1</reference>, "John the Baptist, preaching in the wilderness," answers thus to "The voice of one crying in the wilderness." Maurer takes the participle as put for the finite verb (so in <reference osisRef="Isa.40.6">Is 40:6</reference>), "A voice crieth." The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (<reference osisRef="Ps.68.7">Psa 68:7</reference>), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was not through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [Bengel]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Mal 4:5, 6 ("before the great and dreadful day of the Lord"), proves. <reference osisRef="Matt.17.11">Mt 17:11</reference> (compare <reference osisRef="Acts.3.21">Ac 3:21</reference>) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative Elias, coming "in the spirit and power of Elias" (<reference osisRef="Luke.1.17">Lu 1:17</reference>); <reference osisRef="John.1.21">Joh 1:21</reference>, where John the Baptist denies that he was the actual Elias, accords with this view. Mal 4:5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration.

<hi type="bold">the Lord--</hi>Hebrew, Jehovah; as this is applied to Jesus, He must be Jehovah (<reference osisRef="Matt.3.3">Mt 3:3</reference>).

3. crieth in the wilderness-- So the Septuagint and Mt 3:3 connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight in the desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in Mt 3:1, "John the Baptist, preaching in the wilderness," answers thus to "The voice of one crying in the wilderness." Maurer takes the participle as put for the finite verb (so in Is 40:6), "A voice crieth." The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (Psa 68:7), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was not through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [Bengel]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Mal 4:5, 6 ("before the great and dreadful day of the Lord"), proves. Mt 17:11 (compare Ac 3:21) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative Elias, coming "in the spirit and power of Elias" (Lu 1:17); Joh 1:21, where John the Baptist denies that he was the actual Elias, accords with this view. Mal 4:5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration. the Lord-- Hebrew, Jehovah; as this is applied to Jesus, He must be Jehovah (Mt 3:3).


4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Mal 4:6; <reference osisRef="Luke.1.17">Lu 1:17</reference>).

<hi type="bold">crooked--</hi>declivities.

4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Mal 4:6; Lu 1:17). crooked-- declivities.


<hi type="bold">5. see it--</hi>The Septuagint for "it," has "the salvation of God." So <reference osisRef="Luke.3.6">Lu 3:6</reference> (compare <reference osisRef="Luke.2.30">Lu 2:30</reference>, that is, Messiah); but the Evangelist probably took these words from <reference osisRef="Isa.52.10">Is 52:10</reference>.

<hi type="bold">for--</hi>rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [Bengel].

5. see it-- The Septuagint for "it," has "the salvation of God." So Lu 3:6 (compare Lu 2:30, that is, Messiah); but the Evangelist probably took these words from Is 52:10. for-- rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [Bengel].


<hi type="bold">6. The voice--</hi>the same divine herald as in <reference osisRef="Isa.40.3">Is 40:3</reference>.

<hi type="bold">he--</hi>one of those ministers or prophets (see on <reference osisRef="Isa.40.1">Is 40:1</reference>) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."

<hi type="bold">All flesh is grass--</hi>The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (<reference osisRef="Isa.40.8">Is 40:8</reference>, 15, 17, 23, 24); this contrast was already suggested in <reference osisRef="Isa.40.5">Is 40:5</reference>, "All flesh ... the mouth of the Lord." <reference osisRef="1Pet.1.24">1Pe 1:24</reference>, <reference osisRef="1Cor.1.25">25</reference> applies this passage distinctly to the gospel word of Messiah (compare <reference osisRef="John.12.24">Joh 12:24</reference>; <reference osisRef="Jas.1.10">Jas 1:10</reference>).

6. The voice-- the same divine herald as in Is 40:3. he-- one of those ministers or prophets (see on Is 40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days." All flesh is grass-- The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (Is 40:8, 15, 17, 23, 24); this contrast was already suggested in Is 40:5, "All flesh... the mouth of the Lord." 1Pe 1:24, 25 applies this passage distinctly to the gospel word of Messiah (compare Joh 12:24; Jas 1:10).


<hi type="bold">7. spirit of the Lord--</hi>rather, "wind of Jehovah" (<reference osisRef="Ps.103.16">Psa 103:16</reference>). The withering east wind of those countries sent by Jehovah (<reference osisRef="Jonah.4.8">Jon 4:8</reference>).

<hi type="bold">the people--</hi>rather, "this people" [Lowth], which may refer to the Babylonians [Rosenmuller]; but better, mankind in general, as in <reference osisRef="Isa.42.5">Is 42:5</reference>, so <reference osisRef="Isa.40.6">Is 40:6</reference>, "all flesh"; this whole race, that is, man.

7. spirit of the Lord-- rather, "wind of Jehovah" (Psa 103:16). The withering east wind of those countries sent by Jehovah (Jon 4:8). the people-- rather, "this people" [Lowth], which may refer to the Babylonians [Rosenmuller]; but better, mankind in general, as in Is 42:5, so Is 40:6, "all flesh"; this whole race, that is, man.


9. Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on <reference osisRef="Isa.40.1">Is 40:1</reference>); <reference osisRef="Isa.52.7">Is 52:7</reference> confirms this [Vulgate and Gesenius]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (<reference osisRef="Luke.24.47">Lu 24:47</reference>, <reference osisRef="Luke.24.49">49</reference>; <reference osisRef="Acts.1.8">Ac 1:8</reference>) [Vitringa and Hengstenberg].

<hi type="bold">mountain--</hi>It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (<reference osisRef="Judg.9.7">Jud 9:7</reference>; <reference osisRef="Matt.5.1">Mt 5:1</reference>).

<hi type="bold">be not afraid--</hi>to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (<reference osisRef="Prov.29.25">Pr 29:25</reference>; <reference osisRef="Eph.6.19">Ep 6:19</reference>).

<hi type="bold">Behold--</hi>especially at His second coming (<reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Zech.14.5">14:5</reference>).

9. Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on Is 40:1); Is 52:7 confirms this [Vulgate and Gesenius]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (Lu 24:47, 49; Ac 1:8) [Vitringa and Hengstenberg]. mountain-- It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (Jud 9:7; Mt 5:1). be not afraid-- to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (Pr 29:25; Ep 6:19). Behold-- especially at His second coming (Zec 12:10; 14:5).


<hi type="bold">10. with strong hand--</hi>or, "against the strong"; rather, "as a strong one" [Maurer]. Or, against the strong one, namely, Satan (<reference osisRef="Matt.12.29">Mt 12:29</reference>; <reference osisRef="Rev.20.2">Re 20:2</reference>, <reference osisRef="Rev.3.10">3, 10</reference>) [Vitringa].

<hi type="bold">arm--</hi>power (<reference osisRef="Ps.89.13">Psa 89:13</reference>; <reference osisRef="Ps.98.1">98:1</reference>).

<hi type="bold">for him--</hi>that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so <reference osisRef="Isa.40.14">Is 40:14</reference>).

<hi type="bold">work--</hi>or, "recompense for his work"; rather, "recompense which He gives for work" (<reference osisRef="Isa.62.11">Is 62:11</reference>; <reference osisRef="Rev.22.12">Re 22:12</reference>).

10. with strong hand-- or, "against the strong"; rather, "as a strong one" [Maurer]. Or, against the strong one, namely, Satan (Mt 12:29; Re 20:2, 3, 10) [Vitringa]. arm-- power (Psa 89:13; 98:1). for him-- that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so Is 40:14). work-- or, "recompense for his work"; rather, "recompense which He gives for work" (Is 62:11; Re 22:12).


<hi type="bold">11. feed--</hi>including all a shepherd's care--"tend" (<reference osisRef="Ezek.34.23">Eze 34:23</reference>; <reference osisRef="Ps.23.1">Psa 23:1</reference>; <reference osisRef="Heb.13.20">He 13:20</reference>; <reference osisRef="1Pet.2.25">1Pe 2:25</reference>).

<hi type="bold">carry--</hi>applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (<reference osisRef="Ps.80.1">Psa 80:1</reference>; <reference osisRef="Jer.23.3">Jr 23:3</reference>). As Israel was "carried from the womb" (that is, in its earliest days) (<reference osisRef="Isa.63.9">Is 63:9</reference>, <reference osisRef="Isa.11.12">11, 12</reference>; <reference osisRef="Ps.77.20">Psa 77:20</reference>), so it shall be in "old age" (that is, its latter days) (<reference osisRef="Isa.46.3">Is 46:3</reference>, <reference osisRef="Isa.46.4">4</reference>).

<hi type="bold">gently lead--</hi>as a thoughtful shepherd does the ewes "giving suck" (Margin) (<reference osisRef="Gen.33.13">Ge 33:13</reference>, <reference osisRef="Gen.33.14">14</reference>).

11. feed-- including all a shepherd's care--"tend" (Eze 34:23; Psa 23:1; He 13:20; 1Pe 2:25). carry-- applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (Psa 80:1; Jr 23:3). As Israel was "carried from the womb" (that is, in its earliest days) (Is 63:9, 11, 12; Psa 77:20), so it shall be in "old age" (that is, its latter days) (Is 46:3, 4). gently lead-- as a thoughtful shepherd does the ewes "giving suck" (Margin) (Ge 33:13, 14).


12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as God.

<hi type="bold">Who--</hi>Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare <reference osisRef="Isa.40.15">Is 40:15</reference>). But Maurer translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (<reference osisRef="Job.28.25">Job 28:25</reference>; <reference osisRef="Prov.30.4">Pr 30:4</reference>).

<hi type="bold">span--</hi>the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.

<hi type="bold">dust of the earth--</hi>All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure").

<hi type="bold">hills in a balance--</hi>adjusted in their right proportions and places, as exactly as if He had weighed them out.

12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as God. Who-- Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare Is 40:15). But Maurer translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (Job 28:25; Pr 30:4). span-- the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span. dust of the earth-- All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure"). hills in a balance-- adjusted in their right proportions and places, as exactly as if He had weighed them out.


13. Quoted in <reference osisRef="Rom.11.34">Ro 11:34</reference>; <reference osisRef="1Cor.2.16">1Co 2:16</reference>. The Hebrew here for "directed" is the same as in <reference osisRef="Isa.40.12">Is 40:12</reference> for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebrew in the same sense as in <reference osisRef="Isa.40.12">Is 40:12</reference> (so <reference osisRef="Prov.16.2">Pr 16:2</reference>; <reference osisRef="Prov.21.2">21:2</reference>), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.

13. Quoted in Ro 11:34; 1Co 2:16. The Hebrew here for "directed" is the same as in Is 40:12 for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebrew in the same sense as in Is 40:12 (so Pr 16:2; 21:2), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.


<hi type="bold">14. path of judgment--</hi>His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.

14. path of judgment-- His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.


<hi type="bold">15. of--</hi>rather, (hanging) from a bucket [Maurer].

<hi type="bold">he taketh up ... as a very little thing--</hi>rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (<reference osisRef="Exod.16.14">Ex 16:14</reference>) [Maurer].

<hi type="bold">isles--</hi>rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [Jerome] (so <reference osisRef="Isa.42.15">Is 42:15</reference>). However, English Version, "isles" answers well to "mountains" (<reference osisRef="Isa.40.12">Is 40:12</reference>), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (<reference osisRef="Isa.40.12">Is 40:12</reference>) to intelligent, as nations and lands, that is, their inhabitants.

15. of-- rather, (hanging) from a bucket [Maurer]. he taketh up... as a very little thing-- rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (Ex 16:14) [Maurer]. isles-- rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [Jerome] (so Is 42:15). However, English Version, "isles" answers well to "mountains" (Is 40:12), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (Is 40:12) to intelligent, as nations and lands, that is, their inhabitants.


16. All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (<reference osisRef="Isa.66.1">Is 66:1</reference>; <reference osisRef="1Kgs.8.27">1Ki 8:27</reference>; <reference osisRef="Ps.50.8-Ps.50.13">Psa 50:8-13</reference>).

<hi type="bold">beasts--</hi>which abounded in Lebanon.

16. All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (Is 66:1; 1Ki 8:27; Psa 50:8-13). beasts-- which abounded in Lebanon.


17. (<reference osisRef="Ps.62.9">Psa 62:9</reference>; <reference osisRef="Dan.4.35">Da 4:35</reference>).

<hi type="bold">less than nothing--</hi>Maurer translates, as in <reference osisRef="Isa.41.24">Is 41:24</reference>, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing.

<hi type="bold">vanity--</hi>emptiness.

17. (Psa 62:9; Da 4:35). less than nothing-- Maurer translates, as in Is 41:24, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing. vanity-- emptiness.


18. Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as Barnes thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see <reference osisRef="2Kgs.23.26">2Ki 23:26</reference>, <reference osisRef="2Kgs.23.27">27</reference>).

18. Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as Barnes thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 2Ki 23:26, 27).


<hi type="bold">19. graven--</hi>rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so <reference osisRef="Jer.10.14">Jr 10:14</reference>, "molten image."

<hi type="bold">spreadeth it over--</hi>(See on <reference osisRef="Isa.30.22">Is 30:22</reference>).

<hi type="bold">chains--</hi>an ornament lavishly worn by rich Orientals (<reference osisRef="Isa.3.18">Is 3:18</reference>, <reference osisRef="Isa.3.19">19</reference>), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.

19. graven-- rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so Jr 10:14, "molten image." spreadeth it over-- (See on Is 30:22). chains-- an ornament lavishly worn by rich Orientals (Is 3:18, 19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.


<hi type="bold">20. impoverished--</hi>literally, "sunk" in circumstances.

<hi type="bold">no oblation--</hi>he who cannot afford to overlay his idol with gold and silver (<reference osisRef="Isa.40.19">Is 40:19</reference>).

<hi type="bold">tree ... not rot--</hi>the cedar, cypress, oak, or ash (<reference osisRef="Isa.44.14">Is 44:14</reference>).

<hi type="bold">graven--</hi>of wood; not a molten one of metal.

<hi type="bold">not be moved--</hi>that shall be durable.

20. impoverished-- literally, "sunk" in circumstances. no oblation-- he who cannot afford to overlay his idol with gold and silver (Is 40:19). tree... not rot-- the cedar, cypress, oak, or ash (Is 44:14). graven-- of wood; not a molten one of metal. not be moved-- that shall be durable.


<hi type="bold">21. ye--</hi>who worship idols. The question emphatically implies, they had known.

<hi type="bold">from the beginning--</hi>(<reference osisRef="Isa.41.4">Is 41:4</reference>, <reference osisRef="Isa.41.26">26</reference>; <reference osisRef="Isa.48.16">48:16</reference>). God is the beginning (<reference osisRef="Rev.1.8">Re 1:8</reference>). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.

21. ye-- who worship idols. The question emphatically implies, they had known. from the beginning-- (Is 41:4, 26; 48:16). God is the beginning (Re 1:8). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.


<hi type="bold">22. It is he--</hi>rather, connected with last verse, "Have ye not known?"--have ye not understood Him that sitteth ...? (<reference osisRef="Isa.40.26">Is 40:26</reference>) [Maurer].

<hi type="bold">circle--</hi>applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."

<hi type="bold">as grasshoppers--</hi>or locusts in His sight (<reference osisRef="Num.13.33">Nu 13:33</reference>), as He looks down from on high (<reference osisRef="Ps.33.13">Psa 33:13</reference>, <reference osisRef="Ps.33.14">14</reference>; <reference osisRef="Ps.113.4-Ps.113.6">113:4-6</reference>).

<hi type="bold">curtain--</hi>referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.

22. It is he-- rather, connected with last verse, "Have ye not known?"--have ye not understood Him that sitteth...? (Is 40:26) [Maurer]. circle-- applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above." as grasshoppers-- or locusts in His sight (Nu 13:33), as He looks down from on high (Psa 33:13, 14; 113:4-6). curtain-- referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.


23. (<reference osisRef="Ps.107.4">Psa 107:4</reference>; <reference osisRef="Dan.2.21">Da 2:21</reference>).

<hi type="bold">judges--</hi>that is, rulers; for these exercised judicial authority (<reference osisRef="Ps.2.10">Psa 2:10</reference>). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.

23. (Psa 107:4; Da 2:21). judges-- that is, rulers; for these exercised judicial authority (Psa 2:10). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.


<hi type="bold">24. they--</hi>the "princes and judges" (<reference osisRef="Isa.40.23">Is 40:23</reference>) who oppose God's purposes and God's people. Often compared to tall trees (<reference osisRef="Ps.37.35">Psa 37:35</reference>; <reference osisRef="Dan.4.10">Da 4:10</reference>).

<hi type="bold">not ... sown--</hi>the seed, that is, race shall become extinct (<reference osisRef="Nah.1.14">Na 1:14</reference>).

<hi type="bold">stock--</hi>not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (<reference osisRef="Job.14.7">Job 14:7</reference>; see on <reference osisRef="Isa.11.1">Is 11:1</reference>).

<hi type="bold">and ... also--</hi>so the Septuagint. But Maurer translates, "They are hardly (literally, 'not yet', as in <reference osisRef="2Kgs.20.4">2Ki 20:4</reference>) planted (&c.) when He (God) blows upon them."

<hi type="bold">blow--</hi>The image is from the hot east wind (simoon) that "withers" vegetation.

<hi type="bold">whirlwind ... stubble--</hi>(<reference osisRef="Ps.83.13">Psa 83:13</reference>), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.

24. they-- the "princes and judges" (Is 40:23) who oppose God's purposes and God's people. Often compared to tall trees (Psa 37:35; Da 4:10). not... sown-- the seed, that is, race shall become extinct (Na 1:14). stock-- not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (Job 14:7; see on Is 11:1). and... also-- so the Septuagint. But Maurer translates, "They are hardly (literally, 'not yet', as in 2Ki 20:4) planted (&c.) when He (God) blows upon them." blow-- The image is from the hot east wind (simoon) that "withers" vegetation. whirlwind... stubble-- (Psa 83:13), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.


25. (Compare <reference osisRef="Isa.40.18">Is 40:18</reference>).

25. (Compare Is 40:18).


<hi type="bold">26. bringeth out ... host--</hi>image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (<reference osisRef="Job.38.32">Job 38:32</reference>).

<hi type="bold">calleth ... by names--</hi>numerous as the stars are. God knows each in all its distinguishing characteristics--a sense which "name" often bears in Scripture; so in <reference osisRef="Gen.2.19">Ge 2:19</reference>, 20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted.

<hi type="bold">by the greatness ... faileth--</hi>rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [Horsley]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").

26. bringeth out... host-- image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (Job 38:32). calleth... by names-- numerous as the stars are. God knows each in all its distinguishing characteristics--a sense which "name" often bears in Scripture; so in Ge 2:19, 20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted. by the greatness... faileth-- rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [Horsley]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").


27. Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, <reference osisRef="Ps.37.5">Psa 37:5</reference>; <reference osisRef="Jer.12.1">Jr 12:1</reference>) is disregarded by God.

<hi type="bold">judgment is passed over from--</hi>rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it."

<hi type="bold">my God--</hi>who especially might be expected to care for me.

27. Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, Psa 37:5; Jr 12:1) is disregarded by God. judgment is passed over from-- rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it." my God-- who especially might be expected to care for me.


<hi type="bold">28. known--</hi>by thine own observation and reading of Scripture.

<hi type="bold">heard--</hi>from tradition of the fathers.

<hi type="bold">everlasting, &c.--</hi>These attributes of Jehovah ought to inspire His afflicted people with confidence.

<hi type="bold">no searching of his understanding--</hi>therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (<reference osisRef="Job.11.7-Job.11.9">Job 11:7-9</reference>). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.

28. known-- by thine own observation and reading of Scripture. heard-- from tradition of the fathers. everlasting, &c.-- These attributes of Jehovah ought to inspire His afflicted people with confidence. no searching of his understanding-- therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (Job 11:7-9). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.


29. Not only does He "not faint" (<reference osisRef="Isa.40.28">Is 40:28</reference>) but He gives power to them who do faint.

<hi type="bold">no might ... increaseth strength--</hi>a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (<reference osisRef="2Cor.12.9">2Co 12:9</reference>).

29. Not only does He "not faint" (Is 40:28) but He gives power to them who do faint. no might... increaseth strength-- a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (2Co 12:9).


<hi type="bold">30. young men--</hi>literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.

30. young men-- literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.


<hi type="bold">31. mount up--</hi>(<reference osisRef="2Sam.1.23">2Sa 1:23</reference>). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, <reference osisRef="Ps.103.5">Psa 103:5</reference>). However, English Version is favored by the descending climax, mount up--run--walk; in every attitude the praying, waiting child of God is "strong in the Lord" (<reference osisRef="Ps.84.7">Psa 84:7</reference>; <reference osisRef="Mic.4.5">Mi 4:5</reference>; <reference osisRef="Heb.12.1">He 12:1</reference>). <chapter eID="Isa.40"/>

31. mount up-- (2Sa 1:23). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, Psa 103:5). However, English Version is favored by the descending climax, mount up--run--walk; in every attitude the praying, waiting child of God is "strong in the Lord" (Psa 84:7; Mi 4:5; He 12:1).


<title type="x-s2">CHAPTER 41</title> <title type="x-s3"><reference osisRef="Isa.41.1-Isa.41.29">Is 41:1-29</reference>. Additional Reasons Why the Jews Should Place Confidence in God's Promises of Delivering Them; He Will Raise Up a Prince as Their Deliverer, Whereas the Idols Could Not Deliver the Heathen Nations from That Prince.</title>

1. (<reference osisRef="Zech.2.13">Zec 2:13</reference>). God is about to argue the case; therefore let the nations listen in reverential silence. Compare <reference osisRef="Gen.28.16">Ge 28:16</reference>, <reference osisRef="Gen.28.17">17</reference>, as to the spirit in which we ought to behave before God.

<hi type="bold">before me--</hi>rather (turning), "towards me" [Maurer].

<hi type="bold">islands--</hi>including all regions beyond sea (<reference osisRef="Jer.25.22">Jr 25:22</reference>), maritime regions, not merely isles in the strict sense.

<hi type="bold">renew ... strength--</hi>Let them gather their strength for the argument; let them adduce their strongest arguments (compare <reference osisRef="Isa.1.18">Is 1:18</reference>; <reference osisRef="Job.9.32">Job 9:32</reference>). "Judgment" means here, to decide the point at issue between us.

CHAPTER 41 Is 41:1-29. Additional Reasons Why the Jews Should Place Confidence in God's Promises of Delivering Them; He Will Raise Up a Prince as Their Deliverer, Whereas the Idols Could Not Deliver the Heathen Nations from That Prince. 1. (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Ge 28:16, 17, as to the spirit in which we ought to behave before God. before me-- rather (turning), "towards me" [Maurer]. islands-- including all regions beyond sea (Jr 25:22), maritime regions, not merely isles in the strict sense. renew... strength-- Let them gather their strength for the argument; let them adduce their strongest arguments (compare Is 1:18; Job 9:32). "Judgment" means here, to decide the point at issue between us.


<hi type="bold">2. Who--</hi>else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past.

<hi type="bold">the righteous man--</hi>Cyrus; as <reference osisRef="Isa.44.28">Is 44:28</reference>; <reference osisRef="Isa.45.1-Isa.45.4">45:1-4</reference>, 13; 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [Herodotus, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." Maurer translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, <reference osisRef="Isa.32.17">Is 32:17</reference>; compare <reference osisRef="Isa.45.8">Is 45:8</reference>; <reference osisRef="Isa.51.5">51:5</reference>) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in <reference osisRef="Isa.41.25">Is 41:25</reference>, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, <reference osisRef="Isa.45.4">Is 45:4</reference>). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (<reference osisRef="Ps.2.8">Psa 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="Rev.19.11-Rev.15.6">Re 19:11-15; 6</reference>:2; 2:26, 27). "The idols He shall utterly abolish" (compare <reference osisRef="Isa.7.23">Is 7:23</reference>, with <reference osisRef="Isa.2.18">Is 2:18</reference>). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East.

<hi type="bold">called ... to ... foot--</hi>called him to attend His (God's) steps, that is, follow His guidance. In <reference osisRef="Ezra.1.2">Ezr 1:2</reference>, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon).

<hi type="bold">dust--</hi>(<reference osisRef="Isa.17.13">Is 17:13</reference>; <reference osisRef="Isa.29.5">29:5</reference>; <reference osisRef="Ps.18.42">Psa 18:42</reference>). Persia, Cyrus' country, was famed for the use of the "bow" (<reference osisRef="Isa.22.6">Is 22:6</reference>). "Before him" means "gave them into his power" (<reference osisRef="Josh.10.12">Jos 10:12</reference>). Maurer translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (<reference osisRef="Job.41.26">Job 41:26</reference>, <reference osisRef="Job.41.29">29</reference>).

2. Who-- else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past. the righteous man-- Cyrus; as Is 44:28; 45:1-4, 13; 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [Herodotus, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." Maurer translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, Is 32:17; compare Is 45:8; 51:5) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in Is 41:25, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, Is 45:4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Psa 2:8, 9; Re 19:11-15; 6:2; 2:26, 27). "The idols He shall utterly abolish" (compare Is 7:23, with Is 2:18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East. called... to... foot-- called him to attend His (God's) steps, that is, follow His guidance. In Ezr 1:2, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon). dust-- (Is 17:13; 29:5; Psa 18:42). Persia, Cyrus' country, was famed for the use of the "bow" (Is 22:6). "Before him" means "gave them into his power" (Jos 10:12). Maurer translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41:26, 29).


3. Cyrus had not visited the regions of the Euphrates and westward until he visited them for conquest. So the gospel conquests penetrated regions where the name of God was unknown before.


<hi type="bold">4. Who--</hi>else but God?

<hi type="bold">calling ... generations from ... beginning--</hi>The origin and position of all nations are from God (<reference osisRef="Deut.32.8">De 32:8</reference>; <reference osisRef="Acts.17.26">Ac 17:26</reference>); what is true of Cyrus and his conquests is true of all the movements of history from the first; all are from God.

<hi type="bold">with the last--</hi>that is, the last (<reference osisRef="Isa.44.6">Is 44:6</reference>; <reference osisRef="Isa.48.12">48:12</reference>).

4. Who-- else but God? calling... generations from... beginning-- The origin and position of all nations are from God (De 32:8; Ac 17:26); what is true of Cyrus and his conquests is true of all the movements of history from the first; all are from God. with the last-- that is, the last (Is 44:6; 48:12).


<hi type="bold">5. feared--</hi>that they would be subdued.

<hi type="bold">drew near, and came--</hi>together, for mutual defense.

5. feared-- that they would be subdued. drew near, and came-- together, for mutual defense.


<hi type="bold">6. Be of good courage--</hi>Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.

6. Be of good courage-- Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.


7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger.

<hi type="bold">nails--</hi>to keep it steady in its place. Wisdom 13:15, 16, gives a similar picture of the folly of idolatry.

7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger. nails-- to keep it steady in its place. Wisdom 13:15, 16, gives a similar picture of the folly of idolatry.


8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.

<hi type="bold">servant--</hi>so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (<reference osisRef="Isa.45.4">Is 45:4</reference>).

<hi type="bold">Jacob ... chosen--</hi>(<reference osisRef="Ps.135.4">Psa 135:4</reference>).

<hi type="bold">my friend--</hi>literally, "loving me."

8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake. servant-- so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Is 45:4). Jacob... chosen-- (Psa 135:4). my friend-- literally, "loving me."


9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (<reference osisRef="Deut.4.37">De 4:37</reference>; <reference osisRef="Hos.11.1">Ho 11:1</reference>).

<hi type="bold">from the chief men--</hi>literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors Gesenius, who translates, "the extremities of the earth"; so Jerome.

9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (De 4:37; Ho 11:1). from the chief men-- literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors Gesenius, who translates, "the extremities of the earth"; so Jerome.