12. Restoration of the Jews from their dispersion, described under the image of fruits shaken from trees and collected.

<hi type="bold">beat off--</hi>as fruit beaten off a tree with a stick (<reference osisRef="Deut.24.20">De 24:20</reference>), and then gathered.

<hi type="bold">river--</hi>Euphrates.

<hi type="bold">stream of Egypt--</hi>on the confines of Palestine and Egypt (<reference osisRef="Num.34.5">Nu 34:5</reference>; <reference osisRef="Josh.15.4">Jos 15:4</reference>, <reference osisRef="Josh.15.47">47</reference>), now Wady-el-Arish, Jehovah's vineyard, Israel, extended according to His purpose from the Nile to the Euphrates (<reference osisRef="1Kgs.4.21">1Ki 4:21</reference>, <reference osisRef="1Kgs.4.24">24</reference>; <reference osisRef="Ps.72.8">Psa 72:8</reference>).

<hi type="bold">one by one--</hi>gathered most carefully, not merely as a nation, but as individuals.

12. Restoration of the Jews from their dispersion, described under the image of fruits shaken from trees and collected. beat off-- as fruit beaten off a tree with a stick (De 24:20), and then gathered. river-- Euphrates. stream of Egypt-- on the confines of Palestine and Egypt (Nu 34:5; Jos 15:4, 47), now Wady-el-Arish, Jehovah's vineyard, Israel, extended according to His purpose from the Nile to the Euphrates (1Ki 4:21, 24; Psa 72:8). one by one-- gathered most carefully, not merely as a nation, but as individuals.


<hi type="bold">13. great trumpet--</hi>image from the trumpets blown on the first day of the seventh month to summon the people to a holy convocation (<reference osisRef="Lev.23.24">Le 23:24</reference>). Antitypically, the gospel trumpet (<reference osisRef="Rev.11.15">Re 11:15</reference>; <reference osisRef="Rev.14.6">14:6</reference>) which the Jews shall hearken to in the last days (<reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Zech.13.1">13:1</reference>). As the passover in the first month answers to Christ's crucifixion, so the day of atonement and the idea of "salvation" connected with the feast of tabernacles in the same seventh month, answer to the crowning of "redemption" at His second coming; therefore redemption is put last in <reference osisRef="1Cor.1.30">1Co 1:30</reference>.

<hi type="bold">Assyria--</hi>whither the ten tribes had been carried; Babylonia is mainly meant, to which Assyria at that time belonged; the two tribes were restored, and some of the ten accompanied them. However, "Assyria" is designedly used to point ultimately to the future restoration of the ten fully, never yet accomplished (<reference osisRef="Jer.3.18">Jr 3:18</reference>).

<hi type="bold">Egypt--</hi>whither many had fled at the Babylonish captivity (<reference osisRef="Jer.41.17">Jr 41:17</reference>, <reference osisRef="Jer.41.18">18</reference>). Compare as to the future restoration, <reference osisRef="Isa.11.11">Is 11:11</reference>, 12, 16; <reference osisRef="Isa.51.9-Isa.51.16">51:9-16</reference> ("Rahab" being Egypt). <chapter eID="Isa.27"/>

13. great trumpet-- image from the trumpets blown on the first day of the seventh month to summon the people to a holy convocation (Le 23:24). Antitypically, the gospel trumpet (Re 11:15; 14:6) which the Jews shall hearken to in the last days (Zec 12:10; 13:1). As the passover in the first month answers to Christ's crucifixion, so the day of atonement and the idea of "salvation" connected with the feast of tabernacles in the same seventh month, answer to the crowning of "redemption" at His second coming; therefore redemption is put last in 1Co 1:30. Assyria-- whither the ten tribes had been carried; Babylonia is mainly meant, to which Assyria at that time belonged; the two tribes were restored, and some of the ten accompanied them. However, "Assyria" is designedly used to point ultimately to the future restoration of the ten fully, never yet accomplished (Jr 3:18). Egypt-- whither many had fled at the Babylonish captivity (Jr 41:17, 18). Compare as to the future restoration, Is 11:11, 12, 16; 51:9-16 ("Rahab" being Egypt).


<title type="x-s2">CHAPTER 28</title>
 <reference osisRef="Isa.28.1-Isa.28.29">Is 28:1-29</reference>.

 The twenty-eighth through thirty-third chapters form almost one continuous prophecy concerning the destruction of Ephraim, the impiety and folly of Judah, the danger of their league with Egypt, the straits they would be reduced to by Assyria, from which Jehovah would deliver them on their turning to Him; the twenty-eighth chapter refers to the time just before the sixth year of Hezekiak's reign, the rest not very long before his fourteenth year.

<hi type="bold">1. crown of pride--</hi>Hebrew for "proud crown of the drunkards," &c. [Horsley], namely, Samaria, the capital of Ephraim, or Israel. "Drunkards," literally (<reference osisRef="Isa.28.7">Is 28:7</reference>, <reference osisRef="Isa.28.8">8</reference>; <reference osisRef="Isa.5.11">Is 5:11</reference>, <reference osisRef="Isa.5.22">22</reference>; <reference osisRef="Amos.4.1">Am 4:1</reference>; <reference osisRef="Amos.6.1-Amos.6.6">6:1-6</reference>) and metaphorically, like drunkards, rushing on to their own destruction.

<hi type="bold">beauty ... flower--</hi>"whose glorious beauty or ornament is a fading flower." Carrying on the image of "drunkards"; it was the custom at feasts to wreathe the brow with flowers; so Samaria, "which is (not as English Version, 'which are') upon the head of the fertile valley," that is, situated on a hill surrounded with the rich valleys as a garland (<reference osisRef="1Kgs.16.24">1Ki 16:24</reference>); but the garland is "fading," as garlands often do, because Ephraim is now close to ruin (compare <reference osisRef="Isa.16.8">Is 16:8</reference>); fulfilled 721 B.C. (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>, <reference osisRef="2Kgs.17.24">24</reference>).

CHAPTER 28 Is 28:1-29. The twenty-eighth through thirty-third chapters form almost one continuous prophecy concerning the destruction of Ephraim, the impiety and folly of Judah, the danger of their league with Egypt, the straits they would be reduced to by Assyria, from which Jehovah would deliver them on their turning to Him; the twenty-eighth chapter refers to the time just before the sixth year of Hezekiak's reign, the rest not very long before his fourteenth year. 1. crown of pride-- Hebrew for "proud crown of the drunkards," &c. [Horsley], namely, Samaria, the capital of Ephraim, or Israel. "Drunkards," literally (Is 28:7, 8; Is 5:11, 22; Am 4:1; 6:1-6) and metaphorically, like drunkards, rushing on to their own destruction. beauty... flower-- "whose glorious beauty or ornament is a fading flower." Carrying on the image of "drunkards"; it was the custom at feasts to wreathe the brow with flowers; so Samaria, "which is (not as English Version, 'which are') upon the head of the fertile valley," that is, situated on a hill surrounded with the rich valleys as a garland (1Ki 16:24); but the garland is "fading," as garlands often do, because Ephraim is now close to ruin (compare Is 16:8); fulfilled 721 B.C. (2Ki 17:6, 24).


<hi type="bold">2. strong one--</hi>the Assyrian (<reference osisRef="Isa.10.5">Is 10:5</reference>).

<hi type="bold">cast down--</hi>namely, Ephraim (<reference osisRef="Isa.28.1">Is 28:1</reference>) and Samaria, its crown.

<hi type="bold">with ... hand--</hi>with violence (<reference osisRef="Isa.8.11">Is 8:11</reference>).

2. strong one-- the Assyrian (Is 10:5). cast down-- namely, Ephraim (Is 28:1) and Samaria, its crown. with... hand-- with violence (Is 8:11).


<hi type="bold">3. crown ... the drunkards--</hi>rather, "the crown of the drunkards."

3. crown... the drunkards-- rather, "the crown of the drunkards."


4. Rather, "the fading flower, their glorious beauty (<reference osisRef="Isa.28.1">Is 28:1</reference>), which is on the head of the fat (fertile) valley, shall be as the early fig" [G. V. Smith]. Figs usually ripened in August; but earlier ones (Hebrew bikkurah, Spanish bokkore) in June, and were regarded as a delicacy (<reference osisRef="Jer.24.2">Jr 24:2</reference>; <reference osisRef="Hos.9.10">Ho 9:10</reference>; <reference osisRef="Mic.7.1">Mi 7:1</reference>).

<hi type="bold">while it is yet--</hi>that is, immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered cities were often spared.

4. Rather, "the fading flower, their glorious beauty (Is 28:1), which is on the head of the fat (fertile) valley, shall be as the early fig" [G. V. Smith]. Figs usually ripened in August; but earlier ones (Hebrew bikkurah, Spanish bokkore) in June, and were regarded as a delicacy (Jr 24:2; Ho 9:10; Mi 7:1). while it is yet-- that is, immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered cities were often spared.


5-13. The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.

<hi type="bold">crown--</hi>in antithesis to the "fading crown" of Ephraim (<reference osisRef="Isa.28.1">Is 28:1</reference>, <reference osisRef="Isa.28.3">3</reference>).

<hi type="bold">the residue--</hi>primarily, Judah, in the prosperous reign of Hezekiah (<reference osisRef="2Kgs.18.7">2Ki 18:7</reference>), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (<reference osisRef="Isa.62.3">Is 62:3</reference>); a beautiful reciprocity.

5-13. The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria. crown-- in antithesis to the "fading crown" of Ephraim (Is 28:1, 3). the residue-- primarily, Judah, in the prosperous reign of Hezekiah (2Ki 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Is 62:3); a beautiful reciprocity.


<hi type="bold">14. scornful--</hi>(See on <reference osisRef="Isa.28.9">Is 28:9</reference>).

14. scornful-- (See on Is 28:9).


<hi type="bold">15. said--</hi>virtually, in your conduct, if not in words.

<hi type="bold">covenant--</hi>There may be a tacit reference to their confidence in their "covenant" with the Assyrians in the early part of Hezekiah's prosperous reign, before he ceased to pay tribute to them, as if it ensured Judah from evil, whatever might befall the neighboring Ephraim (<reference osisRef="Isa.28.1">Is 28:1</reference>). The full meaning is shown by the language ("covenant with death--hell," or sheol) to apply to all lulled in false security spiritually (<reference osisRef="Ps.12.4">Psa 12:4</reference>; <reference osisRef="Eccl.8.8">Ec 8:8</reference>; <reference osisRef="Jer.8.11">Jr 8:11</reference>); the godly alone are in covenant with death (<reference osisRef="Job.5.23">Job 5:23</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>; <reference osisRef="1Cor.3.22">1Co 3:22</reference>).

<hi type="bold">overflowing scourge--</hi>two metaphors: the hostile Assyrian armies like an overwhelming flood.

<hi type="bold">pass through--</hi>namely, through Judea on their way to Egypt, to punish it as the protector of Samaria (<reference osisRef="2Kgs.17.4">2Ki 17:4</reference>).

<hi type="bold">lies--</hi>They did not use these words, but Isaiah designates their sentiments by their true name (<reference osisRef="Amos.2.4">Am 2:4</reference>).

15. said-- virtually, in your conduct, if not in words. covenant-- There may be a tacit reference to their confidence in their "covenant" with the Assyrians in the early part of Hezekiah's prosperous reign, before he ceased to pay tribute to them, as if it ensured Judah from evil, whatever might befall the neighboring Ephraim (Is 28:1). The full meaning is shown by the language ("covenant with death--hell," or sheol) to apply to all lulled in false security spiritually (Psa 12:4; Ec 8:8; Jr 8:11); the godly alone are in covenant with death (Job 5:23; Ho 2:18; 1Co 3:22). overflowing scourge-- two metaphors: the hostile Assyrian armies like an overwhelming flood. pass through-- namely, through Judea on their way to Egypt, to punish it as the protector of Samaria (2Ki 17:4). lies-- They did not use these words, but Isaiah designates their sentiments by their true name (Am 2:4).


16. Literally, "Behold Me as Him who has laid"; namely, in My divine counsel (<reference osisRef="Rev.13.8">Re 13:8</reference>); none save I could lay it (<reference osisRef="Isa.63.5">Is 63:5</reference>).

<hi type="bold">stone--</hi>Jesus Christ; Hezekiah [Maurer], or the temple [Ewald], do not realize the full significancy of the language; but only in type point to Him, in whom the prophecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (<reference osisRef="1Pet.1.11">1Pe 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>), the Holy Ghost plainly contemplated its fulfilment in Christ alone; so in <reference osisRef="Isa.32.1">Is 32:1</reference>; compare <reference osisRef="Gen.49.24">Ge 49:24</reference>; <reference osisRef="Ps.118.22">Psa 118:22</reference>; <reference osisRef="Matt.21.42">Mt 21:42</reference>; <reference osisRef="Rom.10.11">Ro 10:11</reference>; <reference osisRef="Eph.2.20">Ep 2:20</reference>.

<hi type="bold">tried--</hi>both by the devil (<reference osisRef="Luke.4.1-Luke.4.13">Lu 4:1-13</reference>) and by men (<reference osisRef="Luke.20.1-Luke.20.38">Lu 20:1-38</reference>), and even by God (<reference osisRef="Matt.27.46">Mt 27:46</reference>); a stone of tested solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a "scourge" shall visit Judea (<reference osisRef="Isa.28.15">Is 28:15</reference>), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Zion" shall be the center, shall not fail, because its rests on Messiah (<reference osisRef="Matt.7.24">Mt 7:24</reference>, <reference osisRef="Matt.7.25">25</reference>; <reference osisRef="2Tim.2.19">2Ti 2:19</reference>).

<hi type="bold">precious--</hi>literally, "of preciousness," so in the Greek, (<reference osisRef="1Pet.2.7">1Pe 2:7</reference>). He is preciousness.

<hi type="bold">corner-stone--</hi>(<reference osisRef="1Kgs.5.17">1Ki 5:17</reference>; <reference osisRef="1Kgs.7.9">7:9</reference>; <reference osisRef="Job.38.6">Job 38:6</reference>); the stone laid at the corner where two walls meet and connecting them; often costly.

<hi type="bold">make haste--</hi>flee in hasty alarm; but the Septuagint has "be ashamed"; so <reference osisRef="Rom.9.33">Ro 9:33</reference>, and <reference osisRef="1Pet.2.6">1Pe 2:6</reference>, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see <reference osisRef="Isa.30.15">Is 30:15</reference>; <reference osisRef="Isa.32.17">32:17</reference>).

16. Literally, "Behold Me as Him who has laid"; namely, in My divine counsel (Re 13:8); none save I could lay it (Is 63:5). stone-- Jesus Christ; Hezekiah [Maurer], or the temple [Ewald], do not realize the full significancy of the language; but only in type point to Him, in whom the prophecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (1Pe 1:11, 12), the Holy Ghost plainly contemplated its fulfilment in Christ alone; so in Is 32:1; compare Ge 49:24; Psa 118:22; Mt 21:42; Ro 10:11; Ep 2:20. tried-- both by the devil (Lu 4:1-13) and by men (Lu 20:1-38), and even by God (Mt 27:46); a stone of tested solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a "scourge" shall visit Judea (Is 28:15), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Zion" shall be the center, shall not fail, because its rests on Messiah (Mt 7:24, 25; 2Ti 2:19). precious-- literally, "of preciousness," so in the Greek, (1Pe 2:7). He is preciousness. corner-stone-- (1Ki 5:17; 7:9; Job 38:6); the stone laid at the corner where two walls meet and connecting them; often costly. make haste-- flee in hasty alarm; but the Septuagint has "be ashamed"; so Ro 9:33, and 1Pe 2:6, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see Is 30:15; 32:17).


<hi type="bold">17. line--</hi>the measuring-line of the plummet. Horsley translates, "I will appoint judgment for the rule, and justice for the plummet." As the corner-stone stands most perpendicular and exactly proportioned, so Jehovah, while holding out grace to believers in the Foundation-stone, will judge the scoffers (<reference osisRef="Isa.28.15">Is 28:15</reference>) according to the exact justice of the law (compare <reference osisRef="Jas.2.13">Jas 2:13</reference>).

<hi type="bold">hail--</hi>divine judgment (<reference osisRef="Isa.30.30">Is 30:30</reference>; <reference osisRef="Isa.32.19">32:19</reference>).

17. line-- the measuring-line of the plummet. Horsley translates, "I will appoint judgment for the rule, and justice for the plummet." As the corner-stone stands most perpendicular and exactly proportioned, so Jehovah, while holding out grace to believers in the Foundation-stone, will judge the scoffers (Is 28:15) according to the exact justice of the law (compare Jas 2:13). hail-- divine judgment (Is 30:30; 32:19).


<hi type="bold">18. disannulled--</hi>obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it.

<hi type="bold">trodden down--</hi>passing from the metaphor in "scourge" to the thing meant, the army which treads down its enemies.

18. disannulled-- obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it. trodden down-- passing from the metaphor in "scourge" to the thing meant, the army which treads down its enemies.


<hi type="bold">19. From the time, &c.--</hi>rather, "As often as it comes over (that is, passes through), it shall overtake you" [Horsley]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes.

<hi type="bold">vexation ... understand ... report--</hi>rather, "It shall be a terror even to hear the mere report of it" [Maurer], (<reference osisRef="1Sam.3.11">1Sa 3:11</reference>). But G. V. Smith, "Hard treatment (Horsley, 'dispersion') only shall make you to understand instruction"; they scorned at the simple way in which the prophet offered it (<reference osisRef="Isa.28.9">Is 28:9</reference>); therefore, they must be taught by the severe teachings of adversity.

19. From the time, &c.-- rather, "As often as it comes over (that is, passes through), it shall overtake you" [Horsley]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes. vexation... understand... report-- rather, "It shall be a terror even to hear the mere report of it" [Maurer], (1Sa 3:11). But G. V. Smith, "Hard treatment (Horsley, 'dispersion') only shall make you to understand instruction"; they scorned at the simple way in which the prophet offered it (Is 28:9); therefore, they must be taught by the severe teachings of adversity.


20. Proverbial, for they shall find all their sources of confidence fail them; all shall be hopeless perplexity in their affairs.


<hi type="bold">21. Perazim--</hi>In the valley of Rephaim (<reference osisRef="2Sam.5.18">2Sa 5:18</reference>, <reference osisRef="2Sam.5.20">20</reference>; <reference osisRef="1Chr.14.11">1Ch 14:11</reference>), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expressing a sudden and complete overthrow.

<hi type="bold">Gibeon--</hi>(<reference osisRef="1Chr.14.16">1Ch 14:16</reference>; <reference osisRef="2Sam.5.25">2Sa 5:25</reference>, Margin); not Joshua's victory (<reference osisRef="Josh.10.10">Jos 10:10</reference>).

<hi type="bold">strange--</hi>as being against His own people; judgment is not what God delights in; it is, though necessary, yet strange to Him (<reference osisRef="Lam.3.33">La 3:33</reference>).

<hi type="bold">work--</hi>punishing the guilty (<reference osisRef="Isa.10.12">Is 10:12</reference>).

21. Perazim-- In the valley of Rephaim (2Sa 5:18, 20; 1Ch 14:11), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expressing a sudden and complete overthrow. Gibeon-- (1Ch 14:16; 2Sa 5:25, Margin); not Joshua's victory (Jos 10:10). strange-- as being against His own people; judgment is not what God delights in; it is, though necessary, yet strange to Him (La 3:33). work-- punishing the guilty (Is 10:12).


<hi type="bold">22. mockers--</hi>a sin which they had committed (<reference osisRef="Isa.28.9">Is 28:9</reference>, <reference osisRef="Isa.28.10">10</reference>).

<hi type="bold">bands--</hi>their Assyrian bondage (<reference osisRef="Isa.10.27">Is 10:27</reference>); Judah was then tributary to Assyria; or, "lest your punishment be made still more severe" (<reference osisRef="Isa.24.22">Is 24:22</reference>).

<hi type="bold">consumption--</hi>destruction (<reference osisRef="Isa.10.22">Is 10:22</reference>, <reference osisRef="Isa.10.23">23</reference>; <reference osisRef="Dan.9.27">Da 9:27</reference>).

22. mockers-- a sin which they had committed (Is 28:9, 10). bands-- their Assyrian bondage (Is 10:27); Judah was then tributary to Assyria; or, "lest your punishment be made still more severe" (Is 24:22). consumption-- destruction (Is 10:22, 23; Da 9:27).


23. Calling attention to the following illustration from husbandry (<reference osisRef="Ps.49.1">Psa 49:1</reference>, 2). As the husbandman does his different kinds of work, each in its right time and due proportion, so God adapts His measures to the varying exigencies of the several cases: now mercy, now judgments; now punishing sooner, now later (an answer to the scoff that His judgments, being put off so long, would never come at all, <reference osisRef="Isa.5.19">Is 5:19</reference>); His object being not to destroy His people any more than the farmer's object in threshing is to destroy his crop; this vindicates God's "strange work" (<reference osisRef="Isa.28.21">Is 28:21</reference>) in punishing His people. Compare the same image, <reference osisRef="Jer.24.6">Jr 24:6</reference>; <reference osisRef="Hos.2.23">Ho 2:23</reference>; <reference osisRef="Matt.3.12">Mt 3:12</reference>.

23. Calling attention to the following illustration from husbandry (Psa 49:1, 2). As the husbandman does his different kinds of work, each in its right time and due proportion, so God adapts His measures to the varying exigencies of the several cases: now mercy, now judgments; now punishing sooner, now later (an answer to the scoff that His judgments, being put off so long, would never come at all, Is 5:19); His object being not to destroy His people any more than the farmer's object in threshing is to destroy his crop; this vindicates God's "strange work" (Is 28:21) in punishing His people. Compare the same image, Jr 24:6; Ho 2:23; Mt 3:12.


<hi type="bold">24. all day--</hi>emphatic; he is not always ploughing: he also "sows," and that, too, in accordance with sure rules (<reference osisRef="Isa.28.25">Is 28:25</reference>).

<hi type="bold">doth he open--</hi>supply "always." Is he always harrowing?

24. all day-- emphatic; he is not always ploughing: he also "sows," and that, too, in accordance with sure rules (Is 28:25). doth he open-- supply "always." Is he always harrowing?


<hi type="bold">25. face--</hi>the "surface" of the ground: "made plain," or level, by harrowing.

<hi type="bold">fitches--</hi>rather, "dill," or "fennel"; Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the Septuagint, "cummin" was used in the same way.

<hi type="bold">cast in ... principal wheat--</hi>rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly [Pliny, Natural History, 18.21]); [Maurer]; "sow the wheat regularly" [Horsley]. But Gesenius, like English Version, "fat," or "principal," that is, excellent wheat.

<hi type="bold">appointed barley--</hi>rather, "barley in its appointed place" [Maurer].

<hi type="bold">in their place--</hi>rather, "in its (the field's) border" [Maurer].

25. face-- the "surface" of the ground: "made plain," or level, by harrowing. fitches-- rather, "dill," or "fennel"; Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the Septuagint, "cummin" was used in the same way. cast in... principal wheat-- rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly [Pliny, Natural History, 18.21]); [Maurer]; "sow the wheat regularly" [Horsley]. But Gesenius, like English Version, "fat," or "principal," that is, excellent wheat. appointed barley-- rather, "barley in its appointed place" [Maurer]. in their place-- rather, "in its (the field's) border" [Maurer].


<hi type="bold">26. to discretion--</hi>in the due rules of husbandry; God first taught it to man (<reference osisRef="Gen.3.23">Ge 3:23</reference>).

26. to discretion-- in the due rules of husbandry; God first taught it to man (Ge 3:23).


27. The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed.

<hi type="bold">cart wheel--</hi>two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn.

<hi type="bold">staff--</hi>used also where they had but a small quantity of corn; the flail (<reference osisRef="Ruth.2.17">Ru 2:17</reference>).

27. The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed. cart wheel-- two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn. staff-- used also where they had but a small quantity of corn; the flail (Ru 2:17).


<hi type="bold">28. Bread corn--</hi>corn of which bread is made.

<hi type="bold">bruised--</hi>threshed with the corn-drag (as contrasted with dill and cummin, "beaten with the staff"), or, "trodden out" by the hoofs of cattle driven over it on the threshing-floor [G. V. Smith], (<reference osisRef="Deut.25.4">De 25:4</reference>; <reference osisRef="Mic.4.13">Mi 4:13</reference>).

<hi type="bold">because--</hi>rather, "but" [Horsley]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it.

<hi type="bold">break it--</hi>"drive over it (continually) the wheel" [Maurer].

<hi type="bold">cart--</hi>threshing-drag.

<hi type="bold">horsemen--</hi>rather, "horses"; used to tread out corn.

28. Bread corn-- corn of which bread is made. bruised-- threshed with the corn-drag (as contrasted with dill and cummin, "beaten with the staff"), or, "trodden out" by the hoofs of cattle driven over it on the threshing-floor [G. V. Smith], (De 25:4; Mi 4:13). because-- rather, "but" [Horsley]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it. break it-- "drive over it (continually) the wheel" [Maurer]. cart-- threshing-drag. horsemen-- rather, "horses"; used to tread out corn.


<hi type="bold">29. This also--</hi>The skill wherewith the husbandman duly adjusts his modes of threshing is given by God, as well as the skill (<reference osisRef="Isa.28.26">Is 28:26</reference>) wherewith he tills and sows (<reference osisRef="Isa.28.24">Is 28:24</reference>, <reference osisRef="Isa.28.25">25</reference>). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures. His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," <reference osisRef="Luke.22.31">Lu 22:31</reference>; <reference osisRef="Rom.5.3">Ro 5:3</reference>) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin" [Barnes]. <chapter eID="Isa.28"/>

29. This also-- The skill wherewith the husbandman duly adjusts his modes of threshing is given by God, as well as the skill (Is 28:26) wherewith he tills and sows (Is 28:24, 25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures. His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," Lu 22:31; Ro 5:3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin" [Barnes].


<title type="x-s2">CHAPTER 29</title> <title type="x-s3"><reference osisRef="Isa.29.1-Isa.29.24">Is 29:1-24</reference>. Coming Invasion of Jerusalem: Its Failure: Unbelief of the Jews.</title>
 This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.

<hi type="bold">1. Ariel--</hi>Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (<reference osisRef="2Sam.23.20">2Sa 23:20</reference>). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (<reference osisRef="Isa.31.9">Is 31:9</reference>; <reference osisRef="Ezek.43.15">Eze 43:15</reference>, <reference osisRef="Ezek.43.16">16</reference>).

<hi type="bold">add ... year to year--</hi>ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [Maurer]. Let a year elapse and a little more (<reference osisRef="Isa.32.10">Is 32:10</reference>, Margin).

<hi type="bold">let ... kill sacrifices--</hi>rather, "let the beasts (of another year) go round" [Maurer]; that is, after the completion of a year "I will distress Ariel."

CHAPTER 29 Is 29:1-24. Coming Invasion of Jerusalem: Its Failure: Unbelief of the Jews. This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance. 1. Ariel-- Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Sa 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Is 31:9; Eze 43:15, 16). add... year to year-- ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [Maurer]. Let a year elapse and a little more (Is 32:10, Margin). let... kill sacrifices-- rather, "let the beasts (of another year) go round" [Maurer]; that is, after the completion of a year "I will distress Ariel."


<hi type="bold">2. Yet--</hi>rather, "Then."

<hi type="bold">heaviness ... sorrow--</hi>rather, preserving the Hebrew paronomasia, "groaning" and "moaning."

<hi type="bold">as Ariel--</hi>either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (<reference osisRef="Isa.29.6">Is 29:6</reference>; <reference osisRef="Isa.30.30">Is 30:30</reference>; <reference osisRef="Isa.31.9">31:9</reference>; <reference osisRef="Lev.10.2">Le 10:2</reference>); or best, as <reference osisRef="Isa.29.3">Is 29:3</reference> continues the threat, and the promise of deliverance does not come till <reference osisRef="Isa.29.4">Is 29:4</reference>, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. Smith]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (<reference osisRef="Zech.14.2">Zec 14:2</reference>), and the final glory of Israel (<reference osisRef="Isa.29.17-Isa.29.24">Is 29:17-24</reference>).

2. Yet-- rather, "Then." heaviness... sorrow-- rather, preserving the Hebrew paronomasia, "groaning" and "moaning." as Ariel-- either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Is 29:6; Is 30:30; 31:9; Le 10:2); or best, as Is 29:3 continues the threat, and the promise of deliverance does not come till Is 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. Smith]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zec 14:2), and the final glory of Israel (Is 29:17-24).


<hi type="bold">3. I--</hi>Jehovah, acting through the Assyrian, &c., His instruments (<reference osisRef="Isa.10.5">Is 10:5</reference>).

<hi type="bold">mount--</hi>an artificial mound formed to out-top high walls (<reference osisRef="Isa.37.33">Is 37:33</reference>); else a station, namely, of warriors, for the siege.

<hi type="bold">round about--</hi>not fully realized under Sennacherib, but in the Roman siege (<reference osisRef="Luke.19.43">Lu 19:43</reference>; <reference osisRef="Luke.21.20">21:20</reference>).

<hi type="bold">forts--</hi>siege-towers (<reference osisRef="Deut.20.20">De 20:20</reference>).

3. I-- Jehovah, acting through the Assyrian, &c., His instruments (Is 10:5). mount-- an artificial mound formed to out-top high walls (Is 37:33); else a station, namely, of warriors, for the siege. round about-- not fully realized under Sennacherib, but in the Roman siege (Lu 19:43; 21:20). forts-- siege-towers (De 20:20).


4. Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (<reference osisRef="Isa.8.19">Is 8:19</reference>), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (<reference osisRef="Isa.19.3">Is 19:3</reference>). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!

4. Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Is 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Is 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!


<hi type="bold">5. Moreover--</hi>rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.

<hi type="bold">strangers--</hi>foreign enemies, invaders (<reference osisRef="Isa.25.2">Is 25:2</reference>).

<hi type="bold">it shall be--</hi>namely, the destruction of the enemy.

<hi type="bold">at an instant--</hi>in a moment (<reference osisRef="Isa.30.23">Is 30:23</reference>).

5. Moreover-- rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered. strangers-- foreign enemies, invaders (Is 25:2). it shall be-- namely, the destruction of the enemy. at an instant-- in a moment (Is 30:23).


<hi type="bold">6. Thou--</hi>the Assyrian army.

<hi type="bold">thunder, &c.--</hi>not literally, in the case of the Assyrians (<reference osisRef="Isa.37.36">Is 37:36</reference>); but figuratively for an awful judgment (<reference osisRef="Isa.30.30">Is 30:30</reference>; <reference osisRef="Isa.28.17">28:17</reference>). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," <reference osisRef="Zech.14.4">Zec 14:4</reference>).

6. Thou-- the Assyrian army. thunder, &c.-- not literally, in the case of the Assyrians (Is 37:36); but figuratively for an awful judgment (Is 30:30; 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zec 14:4).


7. munition-- fortress.


8. Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (<reference osisRef="Ps.73.20">Psa 73:20</reference>); their dream shall be dissipated on the fatal morning (<reference osisRef="Isa.37.36">Is 37:36</reference>).

<hi type="bold">soul--</hi>simply his appetite: he is still thirsty.

8. Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Psa 73:20); their dream shall be dissipated on the fatal morning (Is 37:36). soul-- simply his appetite: he is still thirsty.


<hi type="bold">9. Stay--</hi>rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.

<hi type="bold">wonder--</hi>The second imperative, as often (<reference osisRef="Isa.8.9">Is 8:9</reference>), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [Maurer].

<hi type="bold">cry ... out ... cry--</hi>rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [Maurer], (<reference osisRef="Isa.6.9">Is 6:9</reference>, <reference osisRef="Isa.6.10">10</reference>).

<hi type="bold">not with wine--</hi>but with spiritual paralysis (<reference osisRef="Isa.51.17">Is 51:17</reference>, <reference osisRef="Isa.51.21">21</reference>).

<hi type="bold">ye ... they--</hi>The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.

9. Stay-- rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement. wonder-- The second imperative, as often (Is 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [Maurer]. cry... out... cry-- rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [Maurer], (Is 6:9, 10). not with wine-- but with spiritual paralysis (Is 51:17, 21). ye... they-- The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.


10. Jehovah gives them up judicially to their own hardness of heart (compare <reference osisRef="Zech.14.13">Zec 14:13</reference>). Quoted by Paul, with variations from the Septuagint, <reference osisRef="Rom.11.8">Ro 11:8</reference>. See <reference osisRef="Isa.6.10">Is 6:10</reference>; <reference osisRef="Ps.69.23">Psa 69:23</reference>.

<hi type="bold">eyes; the prophets, &c.--</hi>rather, "hath closed your eyes, the prophets; and your heads (Margin; see also <reference osisRef="Isa.3.2">Is 3:2</reference>), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (<reference osisRef="Judg.4.19">Jud 4:19</reference>). Covering the face was also preparatory to execution (<reference osisRef="Esth.7.8">Es 7:8</reference>). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.

10. Jehovah gives them up judicially to their own hardness of heart (compare Zec 14:13). Quoted by Paul, with variations from the Septuagint, Ro 11:8. See Is 6:10; Psa 69:23. eyes; the prophets, &c.-- rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Is 3:2), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (Jud 4:19). Covering the face was also preparatory to execution (Es 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.


<hi type="bold">11. of all--</hi>rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in <reference osisRef="Isa.28.15">Is 28:15</reference>, the same Hebrew word is translated, "covenant" [Maurer].

<hi type="bold">sealed--</hi>(<reference osisRef="Isa.8.16">Is 8:16</reference>), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mt 13:10-17; 11:<reference osisRef="Matt.17.25">25</reference>). Prophecy remained comparatively a sealed volume (<reference osisRef="Dan.12.4">Da 12:4</reference>, <reference osisRef="Dan.12.9">9</reference>), until Jesus, who "alone is worthy," "opened the seals" (<reference osisRef="Rev.5.1-Rev.5.9">Re 5:1-5, 9</reference>; 6:1).

11. of all-- rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Is 28:15, the same Hebrew word is translated, "covenant" [Maurer]. sealed-- (Is 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mt 13:10-17; 11:25). Prophecy remained comparatively a sealed volume (Da 12:4, 9), until Jesus, who "alone is worthy," "opened the seals" (Re 5:1-5, 9; 6:1).


12. The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (<reference osisRef="Isa.54.13">Is 54:13</reference>; <reference osisRef="Jer.31.34">Jr 31:34</reference>; <reference osisRef="John.6.45">Joh 6:45</reference>; <reference osisRef="1Cor.2.7-1Cor.2.10">1Co 2:7-10</reference>; <reference osisRef="1John.2.20">1Jo 2:20</reference>).

12. The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Is 54:13; Jr 31:34; Joh 6:45; 1Co 2:7-10; 1Jo 2:20).


<hi type="bold">13. precept of men--</hi>instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (<reference osisRef="John.4.24">Joh 4:24</reference>). Compare Christ's quotation of this verse from the Septuagint.

13. precept of men-- instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.


14. (<reference osisRef="Hab.1.5">Ha 1:5</reference>; <reference osisRef="Acts.13.41">Ac 13:41</reference>). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," <reference osisRef="Isa.28.21">Is 28:21</reference>. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare <reference osisRef="1Cor.1.19">1Co 1:19</reference>).

14. (Ha 1:5; Ac 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Is 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1Co 1:19).


<hi type="bold">15. seek deep to hide--</hi>rather, "That seek to hide deeply," &c. (compare <reference osisRef="Isa.30.1">Is 30:1</reference>, 2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.

15. seek deep to hide-- rather, "That seek to hide deeply," &c. (compare Is 30:1, 2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.


16. Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [Maurer]. Or, "Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [Horsley], (<reference osisRef="Isa.45.9">Is 45:9</reference>; <reference osisRef="Isa.64.8">64:8</reference>).

16. Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [Maurer]. Or, "Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [Horsley], (Is 45:9; 64:8).


<hi type="bold">17. turned--</hi>as contrasted with your "turnings of things upside down" (<reference osisRef="Isa.29.16">Is 29:16</reference>), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (<reference osisRef="Isa.32.15">Is 32:15</reference>); first on the Jews; which shall be followed by their national restoration (see on <reference osisRef="Isa.29.2">Is 29:2</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>) then on the Gentiles (<reference osisRef="Joel.2.28">Joe 2:28</reference>).

<hi type="bold">fruitful field--</hi>literally, "a Carmel" (see on <reference osisRef="Isa.10.18">Is 10:18</reference>). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare <reference osisRef="Matt.11.12">Mt 11:12</reference>, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.

17. turned-- as contrasted with your "turnings of things upside down" (Is 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Is 32:15); first on the Jews; which shall be followed by their national restoration (see on Is 29:2; Zec 12:10) then on the Gentiles (Joe 2:28). fruitful field-- literally, "a Carmel" (see on Is 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mt 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.


<hi type="bold">18. deaf ... blind--</hi>(Compare <reference osisRef="Matt.11.5">Mt 11:5</reference>). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (<reference osisRef="Isa.29.11">Is 29:11</reference>), but the most unintelligent shall hear and see (<reference osisRef="Isa.35.5">Is 35:5</reference>).

18. deaf... blind-- (Compare Mt 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Is 29:11), but the most unintelligent shall hear and see (Is 35:5).


<hi type="bold">19. meek--</hi>rather, the afflicted godly: the idea is, virtuous suffering (<reference osisRef="Isa.61.1">Is 61:1</reference>; <reference osisRef="Ps.25.9">Psa 25:9</reference>; <reference osisRef="Ps.37.11">37:11</reference>) [Barnes].

<hi type="bold">poor among men--</hi>that is, the poorest of men, namely, the pious poor.

<hi type="bold">rejoice--</hi>when they see their oppressors punished (<reference osisRef="Isa.29.20">Is 29:20</reference>, <reference osisRef="Isa.29.21">21</reference>), and Jehovah exhibited as their protector and rewarder (<reference osisRef="Isa.29.22-Isa.29.24">Is 29:22-24</reference>; <reference osisRef="Isa.41.17">Is 41:17</reference>; <reference osisRef="Jas.2.5">Jas 2:5</reference>).

19. meek-- rather, the afflicted godly: the idea is, virtuous suffering (Is 61:1; Psa 25:9; 37:11) [Barnes]. poor among men-- that is, the poorest of men, namely, the pious poor. rejoice-- when they see their oppressors punished (Is 29:20, 21), and Jehovah exhibited as their protector and rewarder (Is 29:22-24; Is 41:17; Jas 2:5).


<hi type="bold">20. terrible--</hi>namely, the persecutors among the Jewish nobles.

<hi type="bold">scorner--</hi>(<reference osisRef="Isa.28.14">Is 28:14</reference>, <reference osisRef="Isa.28.22">22</reference>).

<hi type="bold">watch for--</hi>not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see <reference osisRef="Mic.2.1">Mi 2:1</reference>; <reference osisRef="Matt.26.59">Mt 26:59</reference>; <reference osisRef="Matt.27.1">27:1</reference>).

20. terrible-- namely, the persecutors among the Jewish nobles. scorner-- (Is 28:14, 22). watch for-- not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mi 2:1; Mt 26:59; 27:1).


21. Rather, "Who make a man guilty in his cause" [Gesenius], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare <reference osisRef="Isa.29.19">Is 29:19</reference>, "the meek ... the poor."

<hi type="bold">him that reproveth--</hi>rather, "pleadeth"; one who has a suit at issue.

<hi type="bold">gate--</hi>the place of concourse in a city, where courts of justice were held (<reference osisRef="Ruth.4.11">Ru 4:11</reference>; <reference osisRef="Prov.31.23">Pr 31:23</reference>; <reference osisRef="Amos.5.10">Am 5:10</reference>, <reference osisRef="Amos.5.12">12</reference>).

<hi type="bold">just--</hi>one who has a just cause; or, Jesus Christ, "the Just One" [Horsley].

<hi type="bold">for a thing of naught--</hi>rather, "through falsehood," "by a decision that is null in justice" [Barnes]. Compare as to Christ, <reference osisRef="Prov.28.21">Pr 28:21</reference>; <reference osisRef="Matt.26.15">Mt 26:15</reference>; <reference osisRef="Acts.3.13">Ac 3:13</reference>, <reference osisRef="Acts.3.14">14</reference>; <reference osisRef="Acts.8.33">8:33</reference>.

21. Rather, "Who make a man guilty in his cause" [Gesenius], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Is 29:19, "the meek... the poor." him that reproveth-- rather, "pleadeth"; one who has a suit at issue. gate-- the place of concourse in a city, where courts of justice were held (Ru 4:11; Pr 31:23; Am 5:10, 12). just-- one who has a just cause; or, Jesus Christ, "the Just One" [Horsley]. for a thing of naught-- rather, "through falsehood," "by a decision that is null in justice" [Barnes]. Compare as to Christ, Pr 28:21; Mt 26:15; Ac 3:13, 14; 8:33.


22. Join "saith ... concerning the house of Jacob."

<hi type="bold">redeemed--</hi>out of Ur, a land of idolaters (<reference osisRef="Josh.24.3">Jos 24:3</reference>).

<hi type="bold">not now--</hi>After the moral revolution described (<reference osisRef="Isa.29.17">Is 29:17</reference>), the children of Jacob shall no longer give cause to their forefathers to blush for them.

<hi type="bold">wax pale--</hi>with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.

22. Join "saith... concerning the house of Jacob." redeemed-- out of Ur, a land of idolaters (Jos 24:3). not now-- After the moral revolution described (Is 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them. wax pale-- with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.


<hi type="bold">23. But--</hi>rather, "For."

<hi type="bold">he--</hi>Jacob.

<hi type="bold">work of mine hands--</hi>spiritually, as well as physically (<reference osisRef="Isa.19.25">Is 19:25</reference>; <reference osisRef="Isa.60.21">60:21</reference>; <reference osisRef="Eph.2.10">Ep 2:10</reference>). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (<reference osisRef="Isa.54.13">Is 54:13</reference>, <reference osisRef="Isa.54.14">14</reference>; 2:1; 60:21).

<hi type="bold">midst of him--</hi>that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (<reference osisRef="Rom.9.26">Ro 9:26</reference>; <reference osisRef="Eph.3.6">Ep 3:6</reference>) [Horsley].

23. But-- rather, "For." he-- Jacob. work of mine hands-- spiritually, as well as physically (Is 19:25; 60:21; Ep 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (Is 54:13, 14; 2:1; 60:21). midst of him-- that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (Ro 9:26; Ep 3:6) [Horsley].


<hi type="bold">24. They ... that erred--</hi>(<reference osisRef="Isa.28.7">Is 28:7</reference>).

<hi type="bold">learn doctrine--</hi>rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (<reference osisRef="Exod.16.8">Ex 16:8</reference>; <reference osisRef="Ps.106.25">Psa 106:25</reference>). This shall be so no more. Chastisements, and, in Horsley's view, the piety of the Gentiles provoking the Jews to holy jealousy (<reference osisRef="Rom.11.11">Ro 11:11</reference>, <reference osisRef="Rom.11.14">14</reference>), shall then produce the desired effect. <chapter eID="Isa.29"/>

24. They... that erred-- (Is 28:7). learn doctrine-- rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Ex 16:8; Psa 106:25). This shall be so no more. Chastisements, and, in Horsley's view, the piety of the Gentiles provoking the Jews to holy jealousy (Ro 11:11, 14), shall then produce the desired effect.


<title type="x-s2">CHAPTER 30</title> <title type="x-s3"><reference osisRef="Isa.30.1-Isa.30.32">Is 30:1-32</reference>. The Thirtieth Through Thirty-second Chapters Refer Probably to the Summer of 714 B.C., AS THE Twenty-ninth Chapter to the Passover of That Year.</title>
 Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Is 30:<reference osisRef="2Cor.6.15">2-6, 15</reference>; 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (<reference osisRef="Exod.23.32">Ex 23:32</reference>; <reference osisRef="Deut.7.2">De 7:2</reference>).

<hi type="bold">1. take counsel--</hi>rather, as <reference osisRef="Isa.30.4">Is 30:4</reference>, <reference osisRef="Isa.30.6">6</reference> imply, "execute counsels."

<hi type="bold">cover ... covering--</hi>that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (<reference osisRef="Isa.29.15">Is 29:15</reference>). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (<reference osisRef="Exod.24.8">Ex 24:8</reference>; <reference osisRef="Zech.9.11">Zec 9:11</reference>), translate, "who make a league."

<hi type="bold">not of--</hi>not suggested by My Spirit" (<reference osisRef="Num.27.21">Nu 27:21</reference>; <reference osisRef="Josh.9.14">Jos 9:14</reference>).

<hi type="bold">that they may add--</hi>The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (<reference osisRef="Deut.29.19">De 29:19</reference>).

CHAPTER 30 Is 30:1-32. The Thirtieth Through Thirty-second Chapters Refer Probably to the Summer of 714 B.C., AS THE Twenty-ninth Chapter to the Passover of That Year. Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Is 30:2-6, 15; 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Ex 23:32; De 7:2). 1. take counsel-- rather, as Is 30:4, 6 imply, "execute counsels." cover... covering-- that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Is 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Ex 24:8; Zec 9:11), translate, "who make a league." not of-- not suggested by My Spirit" (Nu 27:21; Jos 9:14). that they may add-- The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (De 29:19).


<hi type="bold">2. walk--</hi>are now setting out, namely, their ambassadors (<reference osisRef="Isa.30.4">Is 30:4</reference>).

<hi type="bold">Egypt--</hi>See on <reference osisRef="Isa.19.1">Is 19:1</reference>; <reference osisRef="Isa.20.1">Is 20:1</reference>.

<hi type="bold">Pharaoh--</hi>the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [Josephus, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king.

<hi type="bold">shadow--</hi>image from shelter against heat: protection (<reference osisRef="Ps.121.5">Psa 121:5</reference>, <reference osisRef="Ps.121.6">6</reference>).

2. walk-- are now setting out, namely, their ambassadors (Is 30:4). Egypt-- See on Is 19:1; Is 20:1. Pharaoh-- the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [Josephus, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king. shadow-- image from shelter against heat: protection (Psa 121:5, 6).


<hi type="bold">3. shame--</hi>disappointment. Egypt, weakened by its internal dissensions, can give no solid help.

3. shame-- disappointment. Egypt, weakened by its internal dissensions, can give no solid help.


<hi type="bold">4. his--</hi>Judah's (compare <reference osisRef="Isa.9.21">Is 9:21</reference>).

<hi type="bold">at Zoan--</hi>are already arrived there on their errand to Pharaoh (see <reference osisRef="Isa.19.11">Is 19:11</reference>).

<hi type="bold">came to Hanes--</hi>are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of Herodotus (2.137); according to Grotius, Tahpanhes contracted (<reference osisRef="Jer.43.7-Jer.43.9">Jr 43:7-9</reference>); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.

4. his-- Judah's (compare Is 9:21). at Zoan-- are already arrived there on their errand to Pharaoh (see Is 19:11). came to Hanes-- are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of Herodotus (2.137); according to Grotius, Tahpanhes contracted (Jr 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.


5. (<reference osisRef="Jer.2.36">Jr 2:36</reference>.)

5. (Jr 2:36.)


<hi type="bold">6. burden--</hi>the prophecy as to, &c. [Maurer]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, <reference osisRef="Dan.11.5">Da 11:5</reference>, <reference osisRef="Dan.11.6">6</reference>), and exclaims, Oh, the burden of treasure on the beasts! &c. (<reference osisRef="Hos.8.9">Ho 8:9</reference>; <reference osisRef="Hos.12.1">12:1</reference>).

<hi type="bold">land of trouble--</hi>the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (<reference osisRef="Deut.8.15">De 8:15</reference>; <reference osisRef="Jer.2.6">Jr 2:6</reference>).

<hi type="bold">flying serpent--</hi>(<reference osisRef="Isa.14.29">Is 14:29</reference>), a species which springs like a dart from trees, on its prey.

<hi type="bold">will carry--</hi>rather, present, "carry," namely, as presents to Egypt (<reference osisRef="1Kgs.15.19">1Ki 15:19</reference>).

<hi type="bold">young asses--</hi>rather, "full-grown asses" [Maurer].

6. burden-- the prophecy as to, &c. [Maurer]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Da 11:5, 6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Ho 8:9; 12:1). land of trouble-- the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (De 8:15; Jr 2:6). flying serpent-- (Is 14:29), a species which springs like a dart from trees, on its prey. will carry-- rather, present, "carry," namely, as presents to Egypt (1Ki 15:19). young asses-- rather, "full-grown asses" [Maurer].


7. "Egypt is vanity, and to no purpose will they help" [G. V. Smith].

<hi type="bold">strength--</hi>Hebrew, Rabah, a designation for Egypt (<reference osisRef="Isa.51.9">Is 51:9</reference>; <reference osisRef="Ps.87.4">Psa 87:4</reference>), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (<reference osisRef="Isa.36.6">Is 36:6</reference>). English Version agrees with <reference osisRef="Isa.30.15">Is 30:15</reference>; <reference osisRef="Isa.7.4">Is 7:4</reference>.

7. "Egypt is vanity, and to no purpose will they help" [G. V. Smith]. strength-- Hebrew, Rabah, a designation for Egypt (Is 51:9; Psa 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Is 36:6). English Version agrees with Is 30:15; Is 7:4.


<hi type="bold">8. table--</hi>a tablet (<reference osisRef="Hab.2.2">Ha 2:2</reference>), which should be set in public, containing the prophecy in a briefer form, to be read by all.

<hi type="bold">a book--</hi>namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on <reference osisRef="Isa.8.1">Is 8:1</reference>; <reference osisRef="Isa.8.16">Is 8:16</reference>.

<hi type="bold">for ever and ever--</hi>rather read, "For a testimony for ever" [Chaldee, Jerome, Lowth]: "testimony is often joined to the notion of perpetuity (<reference osisRef="Deut.31.19">De 31:19</reference>, 21, 26).

8. table-- a tablet (Ha 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all. a book-- namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Is 8:1; Is 8:16. for ever and ever-- rather read, "For a testimony for ever" [Chaldee, Jerome, Lowth]: "testimony is often joined to the notion of perpetuity (De 31:19, 21, 26).


<hi type="bold">9. lying--</hi>unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (<reference osisRef="Isa.59.13">Is 59:13</reference>; <reference osisRef="Prov.30.9">Pr 30:9</reference>).

9. lying-- unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Is 59:13; Pr 30:9).


10. (<reference osisRef="Mic.2.6">Mi 2:6</reference>, <reference osisRef="2Cor.2.11">11</reference>; <reference osisRef="2Cor.3.5">3:5</reference>).

<hi type="bold">See not--</hi>as you now do, foretelling misfortune.

<hi type="bold">Prophesy not ... right things--</hi>Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (<reference osisRef="1Kgs.22.13">1Ki 22:13</reference>). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."

10. (Mi 2:6, 11; 3:5). See not-- as you now do, foretelling misfortune. Prophesy not... right things-- Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (1Ki 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."


11. Depart from the true "way" (so in <reference osisRef="Acts.19.9">Ac 19:9</reference>, <reference osisRef="Acts.19.23">23</reference>) of religion.

<hi type="bold">cause ... to cease--</hi>Let us hear no more of His name. God's holiness is what troubles sinners most.

11. Depart from the true "way" (so in Ac 19:9, 23) of religion. cause... to cease-- Let us hear no more of His name. God's holiness is what troubles sinners most.


<hi type="bold">12. Holy One--</hi>Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.

<hi type="bold">this word--</hi>Isaiah's exhortation to reliance on Jehovah.

<hi type="bold">oppression--</hi>whereby they levied the treasures to be sent to conciliate Egypt (<reference osisRef="Isa.30.6">Is 30:6</reference>).

<hi type="bold">perverseness--</hi>in relying on Egypt, rather than on Jehovah.

12. Holy One-- Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked. this word-- Isaiah's exhortation to reliance on Jehovah. oppression-- whereby they levied the treasures to be sent to conciliate Egypt (Is 30:6). perverseness-- in relying on Egypt, rather than on Jehovah.


13. Image from a curve swelling out in a wall (<reference osisRef="Ps.62.3">Psa 62:3</reference>); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.

13. Image from a curve swelling out in a wall (Psa 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.


<hi type="bold">14. he--</hi>the enemy; or rather, God (<reference osisRef="Ps.2.9">Psa 2:9</reference>; <reference osisRef="Jer.19.11">Jr 19:11</reference>).

<hi type="bold">It--</hi>the Jewish state.

<hi type="bold">potter's vessel--</hi>earthen and fragile.

<hi type="bold">sherd--</hi>a fragment of the vessel large enough to take up a live coal, &c.

<hi type="bold">pit--</hi>cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.

14. he-- the enemy; or rather, God (Psa 2:9; Jr 19:11). It-- the Jewish state. potter's vessel-- earthen and fragile. sherd-- a fragment of the vessel large enough to take up a live coal, &c. pit-- cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.


<hi type="bold">15. returning and rest--</hi>turning back from your embassy to Egypt, and ceasing from warlike preparations.

<hi type="bold">quietness--</hi>answering to "wait for Him (God)" (<reference osisRef="Isa.30.18">Is 30:18</reference>).

15. returning and rest-- turning back from your embassy to Egypt, and ceasing from warlike preparations. quietness-- answering to "wait for Him (God)" (Is 30:18).


<hi type="bold">16. flee--</hi>not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (<reference osisRef="Isa.31.1">Is 31:1</reference>). This was expressly against the Mosaic law (<reference osisRef="Deut.17.16">De 17:16</reference>; see on <reference osisRef="Isa.2.7">Is 2:7</reference>; <reference osisRef="Hos.14.3">Ho 14:3</reference>).

<hi type="bold">shall ... flee--</hi>literally, "before your enemies"; their sin and its punishment correspond.

16. flee-- not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Is 31:1). This was expressly against the Mosaic law (De 17:16; see on Is 2:7; Ho 14:3). shall... flee-- literally, "before your enemies"; their sin and its punishment correspond.


<hi type="bold">17. One thousand--</hi>A thousand at once, or, "As one man" [Maurer].

<hi type="bold">rebuke--</hi>the battle cry.

<hi type="bold">shall ye--</hi>at the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. Smith], or "a banner on a hill" (<reference osisRef="Isa.5.26">Is 5:26</reference>; <reference osisRef="Isa.11.12">11:12</reference>). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. Gesenius (from <reference osisRef="Lev.26.8">Le 26:8</reference>; <reference osisRef="Deut.32.30">De 32:30</reference>) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."

17. One thousand-- A thousand at once, or, "As one man" [Maurer]. rebuke-- the battle cry. shall ye-- at the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. Smith], or "a banner on a hill" (Is 5:26; 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. Gesenius (from Le 26:8; De 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."


<hi type="bold">18. therefore--</hi>on account of your wicked perverseness (<reference osisRef="Isa.30.1">Is 30:1</reference>, <reference osisRef="2Cor.9.15">2, 9, 15</reference>, 16), Jehovah will delay to be gracious [Horsley]. Rather, wait or delay in punishing, to give you time for repentance (<reference osisRef="Isa.30.13">Is 30:13</reference>, <reference osisRef="Isa.14.17">14, 17</reference>) [Maurer]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [Gesenius].

<hi type="bold">be exalted--</hi>Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. Smith]. Or (taking the previous clause as Maurer, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in <reference osisRef="Ps.10.5">Psa 10:5</reference>, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c.

<hi type="bold">judgment--</hi>justice; faithfulness to His covenant.

<hi type="bold">wait--</hi>compare <reference osisRef="Isa.30.15">Is 30:15</reference>, wait, namely, for His times of having mercy.

18. therefore-- on account of your wicked perverseness (Is 30:1, 2, 9, 15, 16), Jehovah will delay to be gracious [Horsley]. Rather, wait or delay in punishing, to give you time for repentance (Is 30:13, 14, 17) [Maurer]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [Gesenius]. be exalted-- Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. Smith]. Or (taking the previous clause as Maurer, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Psa 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c. judgment-- justice; faithfulness to His covenant. wait-- compare Is 30:15, wait, namely, for His times of having mercy.


19. (<reference osisRef="Isa.65.9">Is 65:9</reference>). The restoration from Babylon only typifies the full accomplishment of the prophecy (<reference osisRef="Isa.30.18-Isa.30.33">Is 30:18-33</reference>).

<hi type="bold">weep no more--</hi>(<reference osisRef="Isa.25.8">Is 25:8</reference>).

<hi type="bold">thy cry--</hi>(<reference osisRef="Isa.26.8">Is 26:8</reference>, <reference osisRef="Isa.26.9">9</reference>; <reference osisRef="Jer.29.12-Jer.29.14">Jr 29:12-14</reference>).

19. (Is 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Is 30:18-33). weep no more-- (Is 25:8). thy cry-- (Is 26:8, 9; Jr 29:12-14).


20. Rather, "The Lord will give"; the "though" is not in the original.

<hi type="bold">bread of adversity--</hi>He will not deny you food enough to save you in your adversity (<reference osisRef="1Kgs.22.27">1Ki 22:27</reference>; <reference osisRef="Ps.127.2">Psa 127:2</reference>).

<hi type="bold">be removed--</hi>rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [Maurer]. Contrast with this <reference osisRef="Ps.74.9">Psa 74:9</reference>; <reference osisRef="Amos.8.11">Am 8:11</reference>.

20. Rather, "The Lord will give"; the "though" is not in the original. bread of adversity-- He will not deny you food enough to save you in your adversity (1Ki 22:27; Psa 127:2). be removed-- rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [Maurer]. Contrast with this Psa 74:9; Am 8:11.


<hi type="bold">21. word--</hi>conscience, guided by the Holy Spirit (<reference osisRef="John.16.13">Joh 16:13</reference>).

21. word-- conscience, guided by the Holy Spirit (Joh 16:13).


<hi type="bold">22. covering of ... images--</hi>rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (<reference osisRef="2Kgs.23.8">2Ki 23:8</reference>, <reference osisRef="2Kgs.10.14">10, 14</reference>, <reference osisRef="2Kgs.10.16">16</reference>; <reference osisRef="2Chr.31.1">2Ch 31:1</reference>; compare <reference osisRef="Isa.2.20">Is 2:20</reference>; <reference osisRef="Deut.7.25">De 7:25</reference>).

22. covering of... images-- rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (2Ki 23:8, 10, 14, 16; 2Ch 31:1; compare Is 2:20; De 7:25).


<hi type="bold">23. rain of--</hi>rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.

<hi type="bold">increase--</hi>the produce.

<hi type="bold">fat--</hi>bread made of the best wheat flour (compare <reference osisRef="Gen.49.20">Ge 49:20</reference>; <reference osisRef="Deut.32.14">De 32:14</reference>).

23. rain of-- rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest. increase-- the produce. fat-- bread made of the best wheat flour (compare Ge 49:20; De 32:14).


<hi type="bold">24. ear--</hi>that is, till. Asses were employed in tillage, as well as oxen (<reference osisRef="Deut.22.10">De 22:10</reference>).

<hi type="bold">clean--</hi>rather, salted provender [Gesenius]. The Arab proverb is, "Sweet provender is as bread to camels--salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt.

<hi type="bold">winnowed--</hi>not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed.

<hi type="bold">shovel--</hi>by which the grain was thrown up in the wind to separate it from the chaff.

<hi type="bold">fan--</hi>an instrument for winnowing.

24. ear-- that is, till. Asses were employed in tillage, as well as oxen (De 22:10). clean-- rather, salted provender [Gesenius]. The Arab proverb is, "Sweet provender is as bread to camels--salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt. winnowed-- not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed. shovel-- by which the grain was thrown up in the wind to separate it from the chaff. fan-- an instrument for winnowing.


25. Even the otherwise barren hills shall then be well-watered (<reference osisRef="Isa.44.3">Is 44:3</reference>).

<hi type="bold">the day, &c.--</hi>when the disobedient among the Jews shall have been slain, as foretold in <reference osisRef="Isa.30.16">Is 30:16</reference>: "towers," that is, mighty men (<reference osisRef="Isa.2.15">Is 2:15</reference>). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.

25. Even the otherwise barren hills shall then be well-watered (Is 44:3). the day, &c.-- when the disobedient among the Jews shall have been slain, as foretold in Is 30:16: "towers," that is, mighty men (Is 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.


26. Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (<reference osisRef="Isa.60.19">Is 60:19</reference>, <reference osisRef="Isa.60.20">20</reference>; <reference osisRef="Rev.21.23">Re 21:23</reference>, <reference osisRef="Rev.21.24">24</reference>; <reference osisRef="Rev.22.5">22:5</reference>).

<hi type="bold">breach--</hi>the wound, or calamity, sent by God on account of their sins (<reference osisRef="Isa.1.5">Is 1:5</reference>).

26. Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Is 60:19, 20; Re 21:23, 24; 22:5). breach-- the wound, or calamity, sent by God on account of their sins (Is 1:5).


<hi type="bold">27. name of ... Lord--</hi>that is, Jehovah Himself (<reference osisRef="Ps.44.5">Psa 44:5</reference>; <reference osisRef="Ps.54.1">54:1</reference>); represented as a storm approaching and ready to burst over the Assyrians (<reference osisRef="Isa.30.30">Is 30:30</reference>, <reference osisRef="Isa.30.31">31</reference>).

<hi type="bold">burden ... is heavy--</hi>literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually rising till it bursts.

27. name of... Lord-- that is, Jehovah Himself (Psa 44:5; 54:1); represented as a storm approaching and ready to burst over the Assyrians (Is 30:30, 31). burden... is heavy-- literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually rising till it bursts.


28. (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="2Thess.2.8">2Th 2:8</reference>).

<hi type="bold">reach ... neck--</hi>the most extreme danger; yet as the head, or capital of Judah, was to be spared (<reference osisRef="Isa.8.8">Is 8:8</reference>), so the head, or sovereign of Assyria, Sennacherib, should escape.

<hi type="bold">sieve of vanity--</hi>Rather, "the winnowing fan of destruction" [Lowth] (<reference osisRef="Isa.41.16">Is 41:16</reference>).

<hi type="bold">bridle in ... jaws--</hi>as prisoners are represented in the Assyrian inscriptions (<reference osisRef="Isa.37.29">Is 37:29</reference>).

<hi type="bold">causing ... to err--</hi>(<reference osisRef="Isa.63.17">Is 63:17</reference>). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (<reference osisRef="Isa.5.26">Is 5:26</reference>).

28. (Is 11:4; 2Th 2:8). reach... neck-- the most extreme danger; yet as the head, or capital of Judah, was to be spared (Is 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape. sieve of vanity-- Rather, "the winnowing fan of destruction" [Lowth] (Is 41:16). bridle in... jaws-- as prisoners are represented in the Assyrian inscriptions (Is 37:29). causing... to err-- (Is 63:17). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (Is 5:26).


<hi type="bold">29. the night ... solemnity--</hi>As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (<reference osisRef="Exod.12.42">Ex 12:42</reference>).

<hi type="bold">goeth with a pipe--</hi>or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (<reference osisRef="Deut.16.16">De 16:16</reference>; <reference osisRef="Ezra.2.65">Ezr 2:65</reference>; <reference osisRef="Ps.122.1-Ps.122.4">Psa 122:1-4</reference>).

29. the night... solemnity-- As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Ex 12:42). goeth with a pipe-- or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (De 16:16; Ezr 2:65; Psa 122:1-4).


30. Jehovah's "glorious voice," raised against the enemy (<reference osisRef="Isa.30.27">Is 30:27</reference>), is again mentioned here, in contrast to the music (<reference osisRef="Isa.30.29">Is 30:29</reference>) with which His people shall come to worship Him.

<hi type="bold">lighting down of ... arm--</hi>(<reference osisRef="Isa.30.32">Is 30:32</reference>; <reference osisRef="Ps.38.2">Psa 38:2</reference>). The descent of His arm in striking.

<hi type="bold">scattering--</hi>namely, a blast that scatters, or an "inundation" [Maurer].

30. Jehovah's "glorious voice," raised against the enemy (Is 30:27), is again mentioned here, in contrast to the music (Is 30:29) with which His people shall come to worship Him. lighting down of... arm-- (Is 30:32; Psa 38:2). The descent of His arm in striking. scattering-- namely, a blast that scatters, or an "inundation" [Maurer].


31. The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (<reference osisRef="Isa.10.5">Is 10:5</reference>, <reference osisRef="Isa.10.24">24</reference>).

31. The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Is 10:5, 24).


<hi type="bold">32. grounded--</hi>rather, "decreed," "appointed" [Maurer].

<hi type="bold">staff--</hi>the avenging rod.

<hi type="bold">him--</hi>the Assyrian; type of all God's enemies in every age. Margin and Maurer construe, "Every passing through (infliction, <reference osisRef="Isa.28.15">Is 28:15</reference>) of the appointed rod, which, &c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples.

<hi type="bold">battles of shaking--</hi>that is, shock of battles (<reference osisRef="Isa.19.16">Is 19:16</reference>; compare "sift ... sieve," <reference osisRef="Isa.30.28">Is 30:28</reference>).

<hi type="bold">with it--</hi>namely, Assyria.

32. grounded-- rather, "decreed," "appointed" [Maurer]. staff-- the avenging rod. him-- the Assyrian; type of all God's enemies in every age. Margin and Maurer construe, "Every passing through (infliction, Is 28:15) of the appointed rod, which, &c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples. battles of shaking-- that is, shock of battles (Is 19:16; compare "sift... sieve," Is 30:28). with it-- namely, Assyria.


<hi type="bold">33. Tophet--</hi>literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (<reference osisRef="2Kgs.23.10">2Ki 23:10</reference>; <reference osisRef="Jer.7.31">Jr 7:31</reference>). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, <reference osisRef="Isa.14.12-Isa.14.15">Is 14:12-15</reference>) and his angels," and unbelieving men (<reference osisRef="Matt.5.22">Mt 5:22</reference>; <reference osisRef="Matt.25.41">25:41</reference>; <reference osisRef="Mark.9.43">Mr 9:43</reference>, <reference osisRef="Mark.9.44">44</reference>). <chapter eID="Isa.30"/>

33. Tophet-- literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2Ki 23:10; Jr 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Is 14:12-15) and his angels," and unbelieving men (Mt 5:22; 25:41; Mr 9:43, 44).


<title type="x-s2">CHAPTER 31</title> <title type="x-s3"><reference osisRef="Isa.31.1-Isa.31.9">Is 31:1-9</reference>. The Chief Strength of the Egyptian Armies Lay in Their Cavalry.</title>

<hi type="bold">1. and stay on horses, and trust in chariots--</hi>In their level and fertile plains horses could easily be used and fed (<reference osisRef="Exod.14.9">Ex 14:9</reference>; <reference osisRef="1Kgs.10.28">1Ki 10:28</reference>). In hilly Palestine horses were not so easily had or available. The Jews were therefore the more eager to get Egyptian chariots as allies against the Assyrian cavalry. In Assyrian sculptures chariots are represented drawn by three horses, and with three men in them (see <reference osisRef="Isa.36.9">Is 36:9</reference>; <reference osisRef="Ps.20.7">Psa 20:7</reference>; <reference osisRef="Dan.9.13">Da 9:13</reference>).

CHAPTER 31 Is 31:1-9. The Chief Strength of the Egyptian Armies Lay in Their Cavalry. 1. and stay on horses, and trust in chariots-- In their level and fertile plains horses could easily be used and fed (Ex 14:9; 1Ki 10:28). In hilly Palestine horses were not so easily had or available. The Jews were therefore the more eager to get Egyptian chariots as allies against the Assyrian cavalry. In Assyrian sculptures chariots are represented drawn by three horses, and with three men in them (see Is 36:9; Psa 20:7; Da 9:13).


<hi type="bold">2. he also is wise--</hi>as well as the Egyptian priests, so famed for wisdom (<reference osisRef="Acts.7.22">Ac 7:22</reference>), but who are "fools" before Him (<reference osisRef="Isa.19.11">Is 19:11</reference>). He not only devises, but executes what He devises without "calling back His words" (<reference osisRef="Num.23.19">Nu 23:19</reference>).

<hi type="bold">home--</hi>the whole race.

<hi type="bold">help--</hi>the Egyptian succor sought by the Jews.

2. he also is wise-- as well as the Egyptian priests, so famed for wisdom (Ac 7:22), but who are "fools" before Him (Is 19:11). He not only devises, but executes what He devises without "calling back His words" (Nu 23:19). home-- the whole race. help-- the Egyptian succor sought by the Jews.


<hi type="bold">3. not spirit--</hi>not of divine power (<reference osisRef="Ps.56.4">Psa 56:4</reference>; <reference osisRef="Ps.146.3">146:3</reference>, <reference osisRef="Ps.146.5">5</reference>; <reference osisRef="Zech.4.6">Zec 4:6</reference>).

<hi type="bold">he that helpeth--</hi>Egypt.

<hi type="bold">holpen--</hi>Judah.

3. not spirit-- not of divine power (Psa 56:4; 146:3, 5; Zec 4:6). he that helpeth-- Egypt. holpen-- Judah.


4. (<reference osisRef="Isa.42.13">Is 42:13</reference>; <reference osisRef="Hos.11.10">Ho 11:10</reference>).

<hi type="bold">roaring on--</hi>"growling over" his prey.

<hi type="bold">abase himself--</hi>be disheartened or frightened.

4. (Is 42:13; Ho 11:10). roaring on-- "growling over" his prey. abase himself-- be disheartened or frightened.


5. As in the image of "the lion," the point of comparison is the fearless might of Jehovah; so in that of the birds, it is His solicitous affection (<reference osisRef="Deut.32.11">De 32:11</reference>; <reference osisRef="Ps.91.4">Psa 91:4</reference>; <reference osisRef="Matt.23.37">Mt 23:37</reference>).

<hi type="bold">flying--</hi>Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [Maurer]. "Hovering over" to protect their young [G. V. Smith].

<hi type="bold">passing over--</hi>as the destroying angel passing over, so as to spare the blood-marked houses of the Israelites on the first passover (<reference osisRef="Exod.12.13">Ex 12:13</reference>, <reference osisRef="Exod.23.27">23, 27</reference>). He passed, or leaped forward [Lowth], to destroy the enemy and to spare His people.

5. As in the image of "the lion," the point of comparison is the fearless might of Jehovah; so in that of the birds, it is His solicitous affection (De 32:11; Psa 91:4; Mt 23:37). flying-- Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [Maurer]. "Hovering over" to protect their young [G. V. Smith]. passing over-- as the destroying angel passing over, so as to spare the blood-marked houses of the Israelites on the first passover (Ex 12:13, 23, 27). He passed, or leaped forward [Lowth], to destroy the enemy and to spare His people.


6. The power and love of Jehovah, just mentioned, are the strongest incentives for returning to Him (<reference osisRef="Ezek.16.62">Eze 16:62</reference>, <reference osisRef="Ezek.16.63">63</reference>; <reference osisRef="Hos.6.1">Ho 6:1</reference>).

<hi type="bold">ye ... Israel--</hi>The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person; so long as they were revolters, God speaks of them, as more at a distance, in the third person, rather than to them.

6. The power and love of Jehovah, just mentioned, are the strongest incentives for returning to Him (Eze 16:62, 63; Ho 6:1). ye... Israel-- The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person; so long as they were revolters, God speaks of them, as more at a distance, in the third person, rather than to them.


7. In the day of trial the idols will be found to render no help and will therefore be cast away. Compare as to the future restoration and conversion of Israel simultaneously with the interposition of Jehovah in its defense, Zec 12:9-14; 13:1, 2.

<hi type="bold">for a sin--</hi>that is, whereby especially you contracted guilt (<reference osisRef="1Kgs.12.30">1Ki 12:30</reference>).

7. In the day of trial the idols will be found to render no help and will therefore be cast away. Compare as to the future restoration and conversion of Israel simultaneously with the interposition of Jehovah in its defense, Zec 12:9-14; 13:1, 2. for a sin-- that is, whereby especially you contracted guilt (1Ki 12:30).


<hi type="bold">8. Assyrian--</hi>Sennacherib, representative of some powerful head of the ungodly in the latter ages [Horsley].

<hi type="bold">sword, not of ... mighty ... mean man--</hi>but by the unseen sword of God.

<hi type="bold">flee--</hi>Sennacherib alone fled homewards after his army had been destroyed (<reference osisRef="Isa.37.37">Is 37:37</reference>).

<hi type="bold">young men--</hi>the flower of his army.

<hi type="bold">discomfited--</hi>rather, "shall be subject to slavery"; literally, "shall be liable to tribute," that is, personal service (<reference osisRef="Deut.20.11">De 20:11</reference>; <reference osisRef="Josh.9.21">Jos 9:21</reference>) [Maurer]. Or, not so well, "shall melt away" [Rosenmuller].

8. Assyrian-- Sennacherib, representative of some powerful head of the ungodly in the latter ages [Horsley]. sword, not of... mighty... mean man-- but by the unseen sword of God. flee-- Sennacherib alone fled homewards after his army had been destroyed (Is 37:37). young men-- the flower of his army. discomfited-- rather, "shall be subject to slavery"; literally, "shall be liable to tribute," that is, personal service (De 20:11; Jos 9:21) [Maurer]. Or, not so well, "shall melt away" [Rosenmuller].


9. Rather, "shall pass beyond his strongholds"; he Shall not stop to take refuge in it through fear (<reference osisRef="Judg.20.47">Jud 20:47</reference>; <reference osisRef="Jer.48.28">Jr 48:28</reference>) [Gesenius].

<hi type="bold">ensign--</hi>the banner of Jehovah protecting the Jews [Maurer].

<hi type="bold">fire ... furnace--</hi>"light" and "fire," namely, of Jehovah's altar at Jerusalem (<reference osisRef="Isa.29.1">Is 29:1</reference>). Perhaps "furnace," as distinguished from "fire," may mean that His dwelling-place (His hearth) was at Jerusalem (compare <reference osisRef="Isa.4.5">Is 4:5</reference>); or else the fiery furnace awaiting all the enemies who should attack Jerusalem. <chapter eID="Isa.31"/>

9. Rather, "shall pass beyond his strongholds"; he Shall not stop to take refuge in it through fear (Jud 20:47; Jr 48:28) [Gesenius]. ensign-- the banner of Jehovah protecting the Jews [Maurer]. fire... furnace-- "light" and "fire," namely, of Jehovah's altar at Jerusalem (Is 29:1). Perhaps "furnace," as distinguished from "fire," may mean that His dwelling-place (His hearth) was at Jerusalem (compare Is 4:5); or else the fiery furnace awaiting all the enemies who should attack Jerusalem.