<hi type="bold">18. violently turn and toss--</hi>literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [Maurer]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [Lowth].

<hi type="bold">large country--</hi>perhaps Assyria.

<hi type="bold">chariots ... shall be the shame of thy lord's house--</hi>rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [Noyes]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.

18. violently turn and toss-- literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [Maurer]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [Lowth]. large country-- perhaps Assyria. chariots... shall be the shame of thy lord's house-- rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [Noyes]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.


<hi type="bold">19. state--</hi>office.

<hi type="bold">he--</hi>God. A similar change of persons occurs in <reference osisRef="Isa.34.16">Is 34:16</reference>.

19. state-- office. he-- God. A similar change of persons occurs in Is 34:16.


<hi type="bold">20. son of Hilkiah--</hi>supposed by Kimchi to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (<reference osisRef="1Chr.6.13">1Ch 6:13</reference>).

20. son of Hilkiah-- supposed by Kimchi to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (1Ch 6:13).


<hi type="bold">21. thy robe--</hi>of office.

<hi type="bold">girdle--</hi>in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.

<hi type="bold">father--</hi>that is, a counsellor and friend.

21. thy robe-- of office. girdle-- in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels. father-- that is, a counsellor and friend.


<hi type="bold">22. key--</hi>emblem of his office over the house; to "open" or "shut"; access rested with him.

<hi type="bold">upon ... shoulder--</hi>So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (<reference osisRef="Isa.9.6">Is 9:6</reference>) uses the same language as the former clause of this verse. In <reference osisRef="Rev.3.7">Re 3:7</reference>, the same language as the latter clause is found (compare <reference osisRef="Job.12.14">Job 12:14</reference>).

22. key-- emblem of his office over the house; to "open" or "shut"; access rested with him. upon... shoulder-- So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (Is 9:6) uses the same language as the former clause of this verse. In Re 3:7, the same language as the latter clause is found (compare Job 12:14).


<hi type="bold">23. nail ... sure place--</hi>Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In <reference osisRef="Ezra.9.8">Ezr 9:8</reference> "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.

<hi type="bold">throne--</hi>resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (<reference osisRef="Luke.1.32">Lu 1:32</reference>, 33).

23. nail... sure place-- Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to. throne-- resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Lu 1:32, 33).


24. Same image as in <reference osisRef="Isa.22.23">Is 22:23</reference>. It was customary to "hang" the valuables of a house on nails (<reference osisRef="1Kgs.10.16">1Ki 10:16</reference>, <reference osisRef="1Kgs.17.21">17, 21</reference>; <reference osisRef="Song.4.4">So 4:4</reference>).

<hi type="bold">offspring and the issue--</hi>rather, "the offshoots of the family, high and low" [Vitringa]. Eliakim would reflect honor even on the latter.

<hi type="bold">vessels of cups--</hi>of small capacity: answering to the low and humble offshoots.

<hi type="bold">vessels of flagons--</hi>larger vessels: answering to the high offshoots.

24. Same image as in Is 22:23. It was customary to "hang" the valuables of a house on nails (1Ki 10:16, 17, 21; So 4:4). offspring and the issue-- rather, "the offshoots of the family, high and low" [Vitringa]. Eliakim would reflect honor even on the latter. vessels of cups-- of small capacity: answering to the low and humble offshoots. vessels of flagons-- larger vessels: answering to the high offshoots.


<hi type="bold">25. nail ... fastened--</hi>Shebna, who was supposed to be firmly fixed in his post.

<hi type="bold">burden ... upon it--</hi>All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (<reference osisRef="Exod.20.5">Ex 20:5</reference>). <chapter eID="Isa.22"/>

25. nail... fastened-- Shebna, who was supposed to be firmly fixed in his post. burden... upon it-- All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Ex 20:5).


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Isa.23.1-Isa.23.18">Is 23:1-18</reference>. Prophecy Respecting Tyre.</title>
 Menander, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (<reference osisRef="Isa.23.13">Is 23:13</reference>), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.

<hi type="bold">1. Tyre--</hi>Hebrew, Tsur, that is, "Rock."

<hi type="bold">ships of Tarshish--</hi>ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Phoenicians had much commerce (<reference osisRef="Ezek.27.12-Ezek.27.25">Eze 27:12-25</reference>). "Ships of Tarshish" is a phrase also used of large and distant-voyaging merchant vessels (<reference osisRef="Isa.2.16">Is 2:16</reference>; <reference osisRef="1Kgs.10.22">1Ki 10:22</reference>; <reference osisRef="Ps.48.7">Psa 48:7</reference>).

<hi type="bold">no house--</hi>namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege.

<hi type="bold">no entering--</hi>There is no house to enter (<reference osisRef="Isa.24.10">Is 24:10</reference>) [G. V. Smith]. Or, Tyre is so laid waste, that there is no possibility of entering the harbor [Barnes]; which is appropriate to the previous "ships."

<hi type="bold">Chittim--</hi>Cyprus, of which the cities, including Citium in the south (whence came "Chittim"), were mostly Phoenician (<reference osisRef="Ezek.27.6">Eze 27:6</reference>). The ships from Tarshish on their way to Tyre learn the tidings ("it is revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (<reference osisRef="Dan.11.30">Da 11:30</reference>).

CHAPTER 23 Is 23:1-18. Prophecy Respecting Tyre. Menander, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Is 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege. 1. Tyre-- Hebrew, Tsur, that is, "Rock." ships of Tarshish-- ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Phoenicians had much commerce (Eze 27:12-25). "Ships of Tarshish" is a phrase also used of large and distant-voyaging merchant vessels (Is 2:16; 1Ki 10:22; Psa 48:7). no house-- namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege. no entering-- There is no house to enter (Is 24:10) [G. V. Smith]. Or, Tyre is so laid waste, that there is no possibility of entering the harbor [Barnes]; which is appropriate to the previous "ships." Chittim-- Cyprus, of which the cities, including Citium in the south (whence came "Chittim"), were mostly Phoenician (Eze 27:6). The ships from Tarshish on their way to Tyre learn the tidings ("it is revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (Da 11:30).


<hi type="bold">2. Be still--</hi>"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (<reference osisRef="Lam.2.10">La 2:10</reference>); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still.

<hi type="bold">isle--</hi>strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare <reference osisRef="Isa.23.6">Is 23:6</reference>; <reference osisRef="Isa.20.6">Is 20:6</reference>).

<hi type="bold">Zidon--</hi>of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning.

<hi type="bold">replenished--</hi>with wealth and an industrious population (<reference osisRef="Ezek.27.3">Eze 27:3</reference>, 8, 23). Here "Zidon," as the oldest city of Phoenicia, includes all the Phoenician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [Josephus, Antiquities, 8.3,2], is called king of the Sidonians (<reference osisRef="1Kgs.16.31">1Ki 16:31</reference>); and on coins Tyre is called the metropolis of the Sidonians.

2. Be still-- "struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (La 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still. isle-- strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Is 23:6; Is 20:6). Zidon-- of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning. replenished-- with wealth and an industrious population (Eze 27:3, 8, 23). Here "Zidon," as the oldest city of Phoenicia, includes all the Phoenician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [Josephus, Antiquities, 8.3,2], is called king of the Sidonians (1Ki 16:31); and on coins Tyre is called the metropolis of the Sidonians.


<hi type="bold">3. great waters--</hi>the wide waters of the sea.

<hi type="bold">seed--</hi>"grain," or crop, as in <reference osisRef="1Sam.8.15">1Sa 8:15</reference>; <reference osisRef="Job.39.12">Job 39:12</reference>.

<hi type="bold">Sihor--</hi>literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (<reference osisRef="Jer.2.18">Jr 2:18</reference>).

<hi type="bold">harvest of the river--</hi>the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Ge 41:1-57; 42:1-38; 43:1-34).

<hi type="bold">her revenue--</hi>Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits.

<hi type="bold">mart--</hi>(<reference osisRef="Ezek.27.3">Eze 27:3</reference>). No city was more favorably situated for commerce.

3. great waters-- the wide waters of the sea. seed-- "grain," or crop, as in 1Sa 8:15; Job 39:12. Sihor-- literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jr 2:18). harvest of the river-- the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Ge 41:1-57; 42:1-38; 43:1-34). her revenue-- Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits. mart-- (Eze 27:3). No city was more favorably situated for commerce.


<hi type="bold">4. Zidon--</hi>called on, as being the parent country of Tyre (<reference osisRef="Isa.23.12">Is 23:12</reference>), and here equivalent to Phoenicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (<reference osisRef="Ezek.26.4">Eze 26:4</reference>, <reference osisRef="Ezek.26.14-Ezek.26.17">14-17</reference>; so Venice was called "Bride of the sea"; <reference osisRef="Zech.9.3">Zec 9:3</reference>).

4. Zidon-- called on, as being the parent country of Tyre (Is 23:12), and here equivalent to Phoenicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (Eze 26:4, 14-17; so Venice was called "Bride of the sea"; Zec 9:3).


<hi type="bold">5. As, &c.--</hi>rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So Jerome, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [Lowth, &c.].

5. As, &c.-- rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So Jerome, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [Lowth, &c.].


<hi type="bold">6. Pass ... over--</hi>Escape from Tyre to your colonies as Tarshish (compare <reference osisRef="Isa.23.12">Is 23:12</reference>). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.

6. Pass... over-- Escape from Tyre to your colonies as Tarshish (compare Is 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.


7. Is this silent ruin all that is left of your once joyous city (<reference osisRef="Isa.23.12">Is 23:12</reference>)?

<hi type="bold">antiquity--</hi>The Tyrian priests boasted in Herodotus' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then.

<hi type="bold">her own feet--</hi>walking on foot as captives to an enemy's land.

7. Is this silent ruin all that is left of your once joyous city (Is 23:12)? antiquity-- The Tyrian priests boasted in Herodotus' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then. her own feet-- walking on foot as captives to an enemy's land.


<hi type="bold">8. Who--</hi>answered in <reference osisRef="Isa.23.9">Is 23:9</reference>, "The Lord of hosts."

<hi type="bold">crowning--</hi>crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (<reference osisRef="Ezek.27.33">Eze 27:33</reference>).

<hi type="bold">traffickers--</hi>literally, "Canaanites," who were famed for commerce (compare <reference osisRef="Hos.12.7">Ho 12:7</reference>, Margin).

8. Who-- answered in Is 23:9, "The Lord of hosts." crowning-- crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Eze 27:33). traffickers-- literally, "Canaanites," who were famed for commerce (compare Ho 12:7, Margin).


9. Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (<reference osisRef="Isa.10.5-Isa.10.7">Is 10:5-7</reference>).

<hi type="bold">stain--</hi>rather, "to profane"; as in <reference osisRef="Exod.31.14">Ex 31:14</reference>, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to Arrian (<reference osisRef="Isa.2.16">Is 2:16</reference>); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. Smith]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (<reference osisRef="Isa.2.11">Is 2:11</reference>).

9. Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Is 10:5-7). stain-- rather, "to profane"; as in Ex 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to Arrian (Is 2:16); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. Smith]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (Is 2:11).


<hi type="bold">10. a river--</hi>Hebrew, "the river," namely, Nile.

<hi type="bold">daughter of Tarshish--</hi>Tyre and its inhabitants (<reference osisRef="Isa.1.8">Is 1:8</reference>), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [Lowth]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (<reference osisRef="Ezek.26.17">Eze 26:17</reference>): but now "the bond of restraint" (for so "strength," Margin, "girdle," that is, bond, <reference osisRef="Ps.2.3">Psa 2:3</reference>, ought to be translated) is removed, since Tyre is no more.

10. a river-- Hebrew, "the river," namely, Nile. daughter of Tarshish-- Tyre and its inhabitants (Is 1:8), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [Lowth]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (Eze 26:17): but now "the bond of restraint" (for so "strength," Margin, "girdle," that is, bond, Psa 2:3, ought to be translated) is removed, since Tyre is no more.


<hi type="bold">11. He--</hi>Jehovah.

<hi type="bold">kingdoms--</hi>the Phoenician cities and colonies.

<hi type="bold">the merchant city--</hi>rather, Canaan, meaning the north of it, namely, Phoenicia. On their coins, they call their country Canaan.

11. He-- Jehovah. kingdoms-- the Phoenician cities and colonies. the merchant city-- rather, Canaan, meaning the north of it, namely, Phoenicia. On their coins, they call their country Canaan.


<hi type="bold">12. he--</hi>God.

<hi type="bold">rejoice--</hi>riotously (<reference osisRef="Isa.23.7">Is 23:7</reference>).

<hi type="bold">oppressed--</hi>"deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare <reference osisRef="Nah.3.5">Na 3:5</reference>, &c.).

<hi type="bold">daughter of Zidon--</hi>Tyre: or else, sons of Zidon, that is, the whole land and people of Phoenicia (see on <reference osisRef="Isa.23.2">Is 23:2</reference>) [Maurer].

<hi type="bold">Chittim--</hi>Citium in Cyprus (<reference osisRef="Isa.23.1">Is 23:1</reference>).

<hi type="bold">there also ... no rest--</hi>Thy colonies, having been harshly treated by thee, will now repay thee in kind (see on <reference osisRef="Isa.23.10">Is 23:10</reference>). But Vitringa refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (<reference osisRef="Gen.9.25-Gen.9.27">Ge 9:25-27</reference>).

12. he-- God. rejoice-- riotously (Is 23:7). oppressed-- "deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare Na 3:5, &c.). daughter of Zidon-- Tyre: or else, sons of Zidon, that is, the whole land and people of Phoenicia (see on Is 23:2) [Maurer]. Chittim-- Citium in Cyprus (Is 23:1). there also... no rest-- Thy colonies, having been harshly treated by thee, will now repay thee in kind (see on Is 23:10). But Vitringa refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Ge 9:25-27).


<hi type="bold">13. Behold--</hi>Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre.

<hi type="bold">was not--</hi>had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (<reference osisRef="Job.1.17">Job 1:17</reference>).

<hi type="bold">Assyrian founded it--</hi>The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in <reference osisRef="Gen.10.22">Ge 10:22</reference>, refers to such a region of Assyria near Armenia), north and east of Assyria proper. Some may have settled in Mesopotamia and Babylonia very early and given origin to the astrologers called Chaldees in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "Founded it," means "assigned it (the land) to them who had (heretofore) dwelt in the wilderness" as a permanent settlement (so in <reference osisRef="Ps.104.8">Psa 104:8</reference>) [Maurer]. It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained the supremacy and established the later or Chaldean empire. Horsley refers it to Tyre, founded by an Assyrian race.

<hi type="bold">towers thereof--</hi>namely, of Babylon, whose towers, Herodotus says, were "set up" by the Assyrians [Barnes]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. Smith].

<hi type="bold">raised up--</hi>rather, "They lay bare," namely, the foundations of "her (Tyre's) palaces," that is, utterly overthrew them (<reference osisRef="Ps.137.7">Psa 137:7</reference>).

13. Behold-- Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre. was not-- had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1:17). Assyrian founded it-- The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in Ge 10:22, refers to such a region of Assyria near Armenia), north and east of Assyria proper. Some may have settled in Mesopotamia and Babylonia very early and given origin to the astrologers called Chaldees in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "Founded it," means "assigned it (the land) to them who had (heretofore) dwelt in the wilderness" as a permanent settlement (so in Psa 104:8) [Maurer]. It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained the supremacy and established the later or Chaldean empire. Horsley refers it to Tyre, founded by an Assyrian race. towers thereof-- namely, of Babylon, whose towers, Herodotus says, were "set up" by the Assyrians [Barnes]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. Smith]. raised up-- rather, "They lay bare," namely, the foundations of "her (Tyre's) palaces," that is, utterly overthrew them (Psa 137:7).


<hi type="bold">14. strength--</hi>stronghold (compare <reference osisRef="Ezek.26.15-Ezek.26.18">Eze 26:15-18</reference>).

14. strength-- stronghold (compare Eze 26:15-18).


<hi type="bold">15. forgotten--</hi>Having lost its former renown, Tyre shall be in obscurity.

<hi type="bold">seventy years--</hi>(so <reference osisRef="Jer.25.11">Jr 25:11</reference>, <reference osisRef="Jer.25.12">12</reference>; <reference osisRef="Jer.29.10">29:10</reference>).

<hi type="bold">days of one king--</hi>that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the middle of that period, but it is classed in common with the rest, some conquered sooner and others later, all, however, alike to be delivered at the end of the period. So "king" is used for dynasty (<reference osisRef="Dan.7.17">Da 7:17</reference>; <reference osisRef="Dan.8.20">8:20</reference>): Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (<reference osisRef="Jer.25.11">Jr 25:11</reference>, <reference osisRef="Jer.25.12">12</reference>; <reference osisRef="Jer.27.7">27:7</reference>; <reference osisRef="Jer.29.10">29:10</reference>).

<hi type="bold">shall Tyre sing as ... harlot--</hi>It shall be to Tyre as the song of the harlot, namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (<reference osisRef="Nah.3.4">Na 3:4</reference>; <reference osisRef="Rev.18.3">Re 18:3</reference>). Covetousness is closely akin to idolatry and licentiousness, as the connection (<reference osisRef="Eph.5.5">Ep 5:5</reference>; <reference osisRef="Col.3.5">Col 3:5</reference>) proves (compare Is 2:6-8, 16).

15. forgotten-- Having lost its former renown, Tyre shall be in obscurity. seventy years-- (so Jr 25:11, 12; 29:10). days of one king-- that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the middle of that period, but it is classed in common with the rest, some conquered sooner and others later, all, however, alike to be delivered at the end of the period. So "king" is used for dynasty (Da 7:17; 8:20): Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (Jr 25:11, 12; 27:7; 29:10). shall Tyre sing as... harlot-- It shall be to Tyre as the song of the harlot, namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (Na 3:4; Re 18:3). Covetousness is closely akin to idolatry and licentiousness, as the connection (Ep 5:5; Col 3:5) proves (compare Is 2:6-8, 16).


16. Same figure [Is 23:15] to express that Tyre would again prosper and attract commercial intercourse of nations to her, and be the same joyous, self-indulging city as before.


<hi type="bold">17. visit--</hi>not in wrath, but mercy.

<hi type="bold">hire--</hi>image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.

17. visit-- not in wrath, but mercy. hire-- image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.


<hi type="bold">18. merchandise ... holiness--</hi>Her traffic and gains shall at last (long after the restoration mentioned in <reference osisRef="Isa.23.17">Is 23:17</reference>) be consecrated to Jehovah. Jesus Christ visited the neighborhood of Tyre (<reference osisRef="Matt.15.21">Mt 15:21</reference>); Paul found disciples there (<reference osisRef="Acts.21.3-Acts.21.6">Ac 21:3-6</reference>); it early became a Christian bishopric, but the full evangelization of that whole race, as of the Ethiopians (<reference osisRef="Isa.18.1-Isa.18.7">Is 18:1-7</reference>), of the Egyptians and Assyrians (<reference osisRef="Isa.19.1-Isa.19.25">Is 19:1-25</reference>), is yet to come (<reference osisRef="Isa.60.5">Is 60:5</reference>).

<hi type="bold">not treasured--</hi>but freely expended in His service.

<hi type="bold">them that dwell before the Lord--</hi>the ministers of religion. But Horsley translates, "them that sit before Jehovah" as disciples.

<hi type="bold">durable clothing--</hi>Changes of raiment constituted much of the wealth of former days. <chapter eID="Isa.23"/>

18. merchandise... holiness-- Her traffic and gains shall at last (long after the restoration mentioned in Is 23:17) be consecrated to Jehovah. Jesus Christ visited the neighborhood of Tyre (Mt 15:21); Paul found disciples there (Ac 21:3-6); it early became a Christian bishopric, but the full evangelization of that whole race, as of the Ethiopians (Is 18:1-7), of the Egyptians and Assyrians (Is 19:1-25), is yet to come (Is 60:5). not treasured-- but freely expended in His service. them that dwell before the Lord-- the ministers of religion. But Horsley translates, "them that sit before Jehovah" as disciples. durable clothing-- Changes of raiment constituted much of the wealth of former days.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Isa.24.1-Isa.24.23">Is 24:1-23</reference>. The Last Times of the World in General, and of Judah and the Church in Particular.</title>
<hi type="bold">The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (<reference osisRef="Isa.24.1-Isa.24.12">Is 24:1-12</reference>); the preaching of the Gospel by the first Hebrew converts throughout the world (<reference osisRef="Isa.24.13-Isa.24.16">Is 24:13-16</reference>); the judgments on the adversaries of the Church and its final triumph (<reference osisRef="Isa.24.16-Isa.24.23">Is 24:16-23</reference>); thanksgiving for the overthrow of the apostate faction (<reference osisRef="Isa.25.1-Isa.25.12">Is 25:1-12</reference>), and establishment of the righteous in lasting peace (<reference osisRef="Isa.26.1-Isa.26.21">Is 26:1-21</reference>); judgment on leviathan and entire purgation of the Church (<reference osisRef="Isa.27.1-Isa.27.13">Is 27:1-13</reference>). Having treated of the several nations in particular--</hi>Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)--he passes to the last times of the world at large and of Judah the representative and future head of the churches.

<hi type="bold">1. the earth--</hi>rather, "the land" of Judah (so in <reference osisRef="Isa.24.3">Is 24:3</reference>, <reference osisRef="Isa.5.6">5, 6</reference>; <reference osisRef="Joel.1.2">Joe 1:2</reference>). The desolation under Nebuchadnezzar prefigured that under Titus.

CHAPTER 24 Is 24:1-23. The Last Times of the World in General, and of Judah and the Church in Particular. The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (Is 24:1-12); the preaching of the Gospel by the first Hebrew converts throughout the world (Is 24:13-16); the judgments on the adversaries of the Church and its final triumph (Is 24:16-23); thanksgiving for the overthrow of the apostate faction (Is 25:1-12), and establishment of the righteous in lasting peace (Is 26:1-21); judgment on leviathan and entire purgation of the Church (Is 27:1-13). Having treated of the several nations in particular-- Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)--he passes to the last times of the world at large and of Judah the representative and future head of the churches. 1. the earth-- rather, "the land" of Judah (so in Is 24:3, 5, 6; Joe 1:2). The desolation under Nebuchadnezzar prefigured that under Titus.


<hi type="bold">2. as with the people, so with the priest--</hi>All alike shall share the same calamity: no favored class shall escape (compare <reference osisRef="Ezek.7.12">Eze 7:12</reference>, <reference osisRef="Ezek.7.13">13</reference>; <reference osisRef="Hos.4.9">Ho 4:9</reference>; <reference osisRef="Rev.6.15">Re 6:15</reference>).

2. as with the people, so with the priest-- All alike shall share the same calamity: no favored class shall escape (compare Eze 7:12, 13; Ho 4:9; Re 6:15).


<hi type="bold">4. world--</hi>the kingdom of Israel; as in <reference osisRef="Isa.13.11">Is 13:11</reference>, Babylon.

<hi type="bold">haughty--</hi>literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.

4. world-- the kingdom of Israel; as in Is 13:11, Babylon. haughty-- literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.


<hi type="bold">5. earth--</hi>rather, "the land."

<hi type="bold">defiled under ... inhabitants--</hi>namely, with innocent blood (<reference osisRef="Gen.4.11">Ge 4:11</reference>; <reference osisRef="Num.35.33">Nu 35:33</reference>; <reference osisRef="Ps.106.38">Psa 106:38</reference>).

<hi type="bold">laws ... ordinance ... everlasting covenant--</hi>The moral laws, positive statutes, and national covenant designed to be for ever between God and them.

5. earth-- rather, "the land." defiled under... inhabitants-- namely, with innocent blood (Ge 4:11; Nu 35:33; Psa 106:38). laws... ordinance... everlasting covenant-- The moral laws, positive statutes, and national covenant designed to be for ever between God and them.


<hi type="bold">6. earth--</hi>the land.

<hi type="bold">burned--</hi>namely, with the consuming wrath of heaven: either internally, as in <reference osisRef="Job.30.30">Job 30:30</reference> [Rosenmuller]; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doomed land (so <reference osisRef="Joel.1.10">Joe 1:10</reference>, <reference osisRef="1Cor.1.12">12</reference>), [Maurer].

6. earth-- the land. burned-- namely, with the consuming wrath of heaven: either internally, as in Job 30:30 [Rosenmuller]; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doomed land (so Joe 1:10, 12), [Maurer].


<hi type="bold">7. mourneth--</hi>because there are none to drink it [Barnes]. Rather, "is become vapid" [Horsley].

<hi type="bold">languisheth--</hi>because there are none to cultivate it now.

7. mourneth-- because there are none to drink it [Barnes]. Rather, "is become vapid" [Horsley]. languisheth-- because there are none to cultivate it now.


8. (<reference osisRef="Rev.18.22">Re 18:22</reference>).

8. (Re 18:22).


<hi type="bold">9. with a song--</hi>the usual accompaniment of feasts.

<hi type="bold">strong drink--</hi>(See on <reference osisRef="Isa.5.11">Is 5:11</reference>). "Date wine" [Horsley].

<hi type="bold">bitter--</hi>in consequence of the national calamities.

9. with a song-- the usual accompaniment of feasts. strong drink-- (See on Is 5:11). "Date wine" [Horsley]. bitter-- in consequence of the national calamities.


<hi type="bold">10. city of confusion--</hi>rather, "desolation." What Jerusalem would be; by anticipation it is called so. Horsley translates, "The city is broken down; it is a ruin."

<hi type="bold">shut up--</hi>through fear; or rather, "choked up by ruins."

10. city of confusion-- rather, "desolation." What Jerusalem would be; by anticipation it is called so. Horsley translates, "The city is broken down; it is a ruin." shut up-- through fear; or rather, "choked up by ruins."


<hi type="bold">11. crying for wine--</hi>to drown their sorrows in drink (<reference osisRef="Isa.16.9">Is 16:9</reference>); <reference osisRef="Joel.1.5">Joe 1:5</reference>, written about the same time, resembles this.

11. crying for wine-- to drown their sorrows in drink (Is 16:9); Joe 1:5, written about the same time, resembles this.


<hi type="bold">12. with destruction--</hi>rather "crash" [Gesenius]. "With a great tumult the gate is battered down" [Horsley].

12. with destruction-- rather "crash" [Gesenius]. "With a great tumult the gate is battered down" [Horsley].


<hi type="bold">13. the land--</hi>Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree"; as in gathering olives, a few remain on the highest boughs (<reference osisRef="Isa.17.5">Is 17:5</reference>, <reference osisRef="Isa.17.6">6</reference>).

13. the land-- Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree"; as in gathering olives, a few remain on the highest boughs (Is 17:5, 6).


<hi type="bold">14. They--</hi>those who are left: the remnant.

<hi type="bold">sing for the majesty of the Lord--</hi>sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them.

<hi type="bold">from the sea--</hi>from the distant lands beyond the sea, whither they have escaped.

14. They-- those who are left: the remnant. sing for the majesty of the Lord-- sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them. from the sea-- from the distant lands beyond the sea, whither they have escaped.


<hi type="bold">15. in the fires--</hi>Vitringa translates, "in the caves." Could it mean the fires of affliction (<reference osisRef="1Pet.1.7">1Pe 1:7</reference>)? They were exiles at the time. The fires only loose the carnal bonds off the soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. Lowth reads, in the islands (<reference osisRef="Ezek.26.18">Eze 26:18</reference>). Rather translate for "fires," "in the regions of morning light," that is, the east, in antithesis to the "isles of the sea," that is, the west [Maurer]. Wheresoever ye be scattered, east or west, still glorify the Lord (Mal 1:11).

15. in the fires-- Vitringa translates, "in the caves." Could it mean the fires of affliction (1Pe 1:7)? They were exiles at the time. The fires only loose the carnal bonds off the soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. Lowth reads, in the islands (Eze 26:18). Rather translate for "fires," "in the regions of morning light," that is, the east, in antithesis to the "isles of the sea," that is, the west [Maurer]. Wheresoever ye be scattered, east or west, still glorify the Lord (Mal 1:11).


16. Songs to God come in together to Palestine from distant lands, as a grand chorus.

<hi type="bold">glory to the righteous--</hi>the burden of the songs (<reference osisRef="Isa.26.2">Is 26:2</reference>, <reference osisRef="Isa.26.7">7</reference>). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry, "My leanness." Horsley translates, "glory to the Just One"; then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (<reference osisRef="Jer.5.11">Jr 5:11</reference>), to crucify the Just One; and his deficiency of righteousness which made him need to be clothed with the righteousness of the Just One (<reference osisRef="Ps.106.15">Psa 106:15</reference>).

<hi type="bold">treacherous dealers--</hi>the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in <reference osisRef="Isa.21.2">Is 21:2</reference>) [Barnes].

16. Songs to God come in together to Palestine from distant lands, as a grand chorus. glory to the righteous-- the burden of the songs (Is 26:2, 7). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry, "My leanness." Horsley translates, "glory to the Just One"; then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (Jr 5:11), to crucify the Just One; and his deficiency of righteousness which made him need to be clothed with the righteousness of the Just One (Psa 106:15). treacherous dealers-- the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in Is 21:2) [Barnes].


17. This verse explains the wretchedness spoken of in <reference osisRef="Isa.24.16">Is 24:16</reference>. Jeremiah (<reference osisRef="Jer.48.43">Jr 48:43</reference>, <reference osisRef="Jer.48.44">44</reference>) uses the same words. They are proverbial; <reference osisRef="Isa.24.18">Is 24:18</reference> expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (<reference osisRef="Amos.5.19">Am 5:19</reference>). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. Horsley makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.

17. This verse explains the wretchedness spoken of in Is 24:16. Jeremiah (Jr 48:43, 44) uses the same words. They are proverbial; Is 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Am 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. Horsley makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.


<hi type="bold">18. noise of ... fear--</hi>the shout designed to rouse the game and drive it into the pitfall.

<hi type="bold">windows ... open--</hi>taken from the account of the deluge (<reference osisRef="Gen.7.11">Ge 7:11</reference>); the flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (<reference osisRef="2Pet.3.5-2Pet.3.7">2Pe 3:5-7</reference>).

18. noise of... fear-- the shout designed to rouse the game and drive it into the pitfall. windows... open-- taken from the account of the deluge (Ge 7:11); the flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (2Pe 3:5-7).


<hi type="bold">19. earth--</hi>the land: image from an earthquake.

19. earth-- the land: image from an earthquake.


<hi type="bold">20. removed like a cottage--</hi>(See on <reference osisRef="Isa.1.8">Is 1:8</reference>). Here, a hanging couch, suspended from the trees by cords, such as Niebuhr describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind.

<hi type="bold">heavy upon it--</hi>like an overwhelming burden.

<hi type="bold">not rise again--</hi>not meaning, that it never would rise (<reference osisRef="Isa.24.23">Is 24:23</reference>), but in those convulsions it would not rise, it would surely fall.

20. removed like a cottage-- (See on Is 1:8). Here, a hanging couch, suspended from the trees by cords, such as Niebuhr describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind. heavy upon it-- like an overwhelming burden. not rise again-- not meaning, that it never would rise (Is 24:23), but in those convulsions it would not rise, it would surely fall.


<hi type="bold">21. host of ... high ones--</hi>the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, <reference osisRef="Isa.65.17">Is 65:17</reference>; <reference osisRef="Isa.60.19">60:19</reference>, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (<reference osisRef="Dan.10.13">Da 10:13</reference>, 20, 21).

21. host of... high ones-- the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Is 65:17; 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Da 10:13, 20, 21).


<hi type="bold">22. in the pit--</hi>rather, "for the pit" [Horsley]. "In the dungeon" [Maurer]. Image from captives thrust together into a dungeon.

<hi type="bold">prison--</hi>that is, as in a prison. This sheds light on the disputed passage, <reference osisRef="1Pet.3.19">1Pe 3:19</reference>, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. Horsley takes "visited" in a bad sense, namely, in wrath, as in <reference osisRef="Isa.26.14">Is 26:14</reference>; compare <reference osisRef="Isa.29.6">Is 29:6</reference>; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as <reference osisRef="Isa.24.23">Is 24:23</reference> plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."

22. in the pit-- rather, "for the pit" [Horsley]. "In the dungeon" [Maurer]. Image from captives thrust together into a dungeon. prison-- that is, as in a prison. This sheds light on the disputed passage, 1Pe 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. Horsley takes "visited" in a bad sense, namely, in wrath, as in Is 26:14; compare Is 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Is 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."


23. (<reference osisRef="Jer.3.17">Jr 3:17</reference>). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge.

<hi type="bold">his ancients--</hi>the elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (<reference osisRef="Isa.60.19">Is 60:19</reference>, <reference osisRef="Isa.60.20">20</reference>). <chapter eID="Isa.24"/>

23. (Jr 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge. his ancients-- the elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (Is 60:19, 20).


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Isa.25.1-Isa.25.12">Is 25:1-12</reference>. Continuation of the Twenty-fourth Chapter. Thanksgiving for the Overthrow of the Apostate Faction, and the Setting Up of Jehovah's Throne on Zion.</title>
 The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this.

<hi type="bold">1. wonderful--</hi>(<reference osisRef="Isa.9.6">Is 9:6</reference>).

<hi type="bold">counsels of old--</hi>(<reference osisRef="Isa.42.9">Is 42:9</reference>; <reference osisRef="Isa.46.10">46:10</reference>). Purposes planned long ago; here, as to the deliverance of His people.

<hi type="bold">truth--</hi>Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (<reference osisRef="Rev.3.14">Re 3:14</reference>).

CHAPTER 25 Is 25:1-12. Continuation of the Twenty-fourth Chapter. Thanksgiving for the Overthrow of the Apostate Faction, and the Setting Up of Jehovah's Throne on Zion. The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this. 1. wonderful-- (Is 9:6). counsels of old-- (Is 42:9; 46:10). Purposes planned long ago; here, as to the deliverance of His people. truth-- Hebrew, Amen; covenant-keeping, faithful to promises; the peculiar characteristic of Jesus (Re 3:14).


<hi type="bold">2. a city ... heap--</hi>Babylon, type of the seat of Antichrist, to be destroyed in the last days (compare <reference osisRef="Jer.51.37">Jr 51:37</reference>, with <reference osisRef="Rev.18.1-Rev.18.24">Re 18:1-24</reference>, followed, as here, by the song of the saints' thanksgiving in <reference osisRef="Rev.19.1-Rev.19.21">Re 19:1-21</reference>). "Heaps" is a graphic picture of Babylon and Nineveh as they now are.

<hi type="bold">palace--</hi>Babylon regarded, on account of its splendor, as a vast palace. But Maurer translates, "a citadel."

<hi type="bold">of strangers--</hi>foreigners, whose capital pre-eminently Babylon was, the metropolis of the pagan world. "Aliens from the commonwealth of Israel, strangers from the covenants of promise" (<reference osisRef="Isa.29.5">Is 29:5</reference>; <reference osisRef="Eph.2.12">Ep 2:12</reference>; see in contrast, <reference osisRef="Joel.3.17">Joe 3:17</reference>).

<hi type="bold">never be built--</hi>(<reference osisRef="Isa.13.19">Is 13:19</reference>, <reference osisRef="Isa.13.20">20</reference>, &c.).

2. a city... heap-- Babylon, type of the seat of Antichrist, to be destroyed in the last days (compare Jr 51:37, with Re 18:1-24, followed, as here, by the song of the saints' thanksgiving in Re 19:1-21). "Heaps" is a graphic picture of Babylon and Nineveh as they now are. palace-- Babylon regarded, on account of its splendor, as a vast palace. But Maurer translates, "a citadel." of strangers-- foreigners, whose capital pre-eminently Babylon was, the metropolis of the pagan world. "Aliens from the commonwealth of Israel, strangers from the covenants of promise" (Is 29:5; Ep 2:12; see in contrast, Joe 3:17). never be built-- (Is 13:19, 20, &c.).


<hi type="bold">3. strong people--</hi>This cannot apply to the Jews; but other nations on which Babylon had exercised its cruelty (<reference osisRef="Isa.14.12">Is 14:12</reference>) shall worship Jehovah, awed by the judgment inflicted on Babylon (<reference osisRef="Isa.23.18">Is 23:18</reference>).

<hi type="bold">city--</hi>not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations.

3. strong people-- This cannot apply to the Jews; but other nations on which Babylon had exercised its cruelty (Is 14:12) shall worship Jehovah, awed by the judgment inflicted on Babylon (Is 23:18). city-- not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations.


<hi type="bold">4. the poor ... needy--</hi>the Jews, exiles from their country (<reference osisRef="Isa.26.6">Is 26:6</reference>; <reference osisRef="Isa.41.17">41:17</reference>).

<hi type="bold">heat--</hi>calamity (<reference osisRef="Isa.4.6">Is 4:6</reference>; <reference osisRef="Isa.32.2">32:2</reference>).

<hi type="bold">blast--</hi>that is, wrath.

<hi type="bold">storm--</hi>a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house.

4. the poor... needy-- the Jews, exiles from their country (Is 26:6; 41:17). heat-- calamity (Is 4:6; 32:2). blast-- that is, wrath. storm-- a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house.


5. Translate, "As the heat in a dry land (is brought down by the shadow of a cloud, so) thou shalt bring down the tumult (the shout of triumph over their enemies) of strangers (foreigners); and as the heat by the shadow of the cloud (is brought low), so the branch (the offspring) of the terrible ones shall be brought low." Parkhurst translates the Hebrew for "branch," the exulting song. Jerome translates the last clause, "And as when the heat burns under a cloud, thou shalt make the branch of the terrible ones to wither"; the branch withering even under the friendly shade of a cloud typifies the wicked brought to ruin, not for want of natural means of prosperity, but by the immediate act of God.


<hi type="bold">6. in this mountain--</hi>Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (<reference osisRef="Isa.2.2">Is 2:2</reference>, &c.).

<hi type="bold">all people--</hi>(<reference osisRef="Isa.56.7">Is 56:7</reference>; <reference osisRef="Dan.7.14">Da 7:14</reference>; <reference osisRef="Luke.2.10">Lu 2:10</reference>).

<hi type="bold">feast--</hi>image of felicity (<reference osisRef="Ps.22.26">Psa 22:26</reference>, <reference osisRef="Ps.22.27">27</reference>; <reference osisRef="Matt.8.11">Mt 8:11</reference>; <reference osisRef="Luke.14.15">Lu 14:15</reference>; <reference osisRef="Rev.19.9">Re 19:9</reference>; compare <reference osisRef="Ps.36.8">Psa 36:8</reference>; <reference osisRef="Ps.87.1-Ps.87.7">87:1-7</reference>).

<hi type="bold">fat things--</hi>delicacies; the rich mercies of God in Christ (<reference osisRef="Isa.55.2">Is 55:2</reference>; <reference osisRef="Jer.31.14">Jr 31:14</reference>; <reference osisRef="Job.36.16">Job 36:16</reference>).

<hi type="bold">wines on the lees--</hi>wine which has been long kept on the lees; that is, the oldest and most generous wine (<reference osisRef="Jer.48.11">Jr 48:11</reference>).

<hi type="bold">marrow--</hi>the choicest dainties (<reference osisRef="Ps.63.5">Psa 63:5</reference>).

<hi type="bold">well refined--</hi>cleared of all dregs.

6. in this mountain-- Zion: Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (Is 2:2, &c.). all people-- (Is 56:7; Da 7:14; Lu 2:10). feast-- image of felicity (Psa 22:26, 27; Mt 8:11; Lu 14:15; Re 19:9; compare Psa 36:8; 87:1-7). fat things-- delicacies; the rich mercies of God in Christ (Is 55:2; Jr 31:14; Job 36:16). wines on the lees-- wine which has been long kept on the lees; that is, the oldest and most generous wine (Jr 48:11). marrow-- the choicest dainties (Psa 63:5). well refined-- cleared of all dregs.


<hi type="bold">7. face of ... covering--</hi>image from mourning, in which it was usual to cover the face with a veil (<reference osisRef="2Sam.15.30">2Sa 15:30</reference>). "Face of covering," that is, the covering itself; as in <reference osisRef="Job.41.13">Job 41:13</reference>, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (<reference osisRef="Eph.4.18">Ep 4:18</reference>) and the unbelieving Jew (<reference osisRef="2Cor.3.15">2Co 3:15</reference>). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (<reference osisRef="Ps.102.13">Psa 102:13</reference>, 15, 16, 21, 22; <reference osisRef="Rom.11.12">Ro 11:12</reference>).

7. face of... covering-- image from mourning, in which it was usual to cover the face with a veil (2Sa 15:30). "Face of covering," that is, the covering itself; as in Job 41:13, "the face of his garment," the garment itself. The covering or veil is the mist of ignorance as to a future state, and the way to eternal life, which enveloped the nations (Ep 4:18) and the unbelieving Jew (2Co 3:15). The Jew, however, is first to be converted before the conversion of "all nations"; for it is "in this mountain," namely, Zion, that the latter are to have the veil taken off (Psa 102:13, 15, 16, 21, 22; Ro 11:12).


8. Quoted in <reference osisRef="1Cor.15.54">1Co 15:54</reference>, in support of the resurrection.

<hi type="bold">swallow up ... in victory--</hi>completely and permanently "abolish" (<reference osisRef="2Tim.1.10">2Ti 1:10</reference>; <reference osisRef="Rev.20.14">Re 20:14</reference>; <reference osisRef="Rev.21.4">21:4</reference>; compare <reference osisRef="Gen.2.17">Ge 2:17</reference>; 3:22).

<hi type="bold">rebuke--</hi>(Compare <reference osisRef="Mark.8.38">Mr 8:38</reference>; <reference osisRef="Heb.11.26">He 11:26</reference>).

8. Quoted in 1Co 15:54, in support of the resurrection. swallow up... in victory-- completely and permanently "abolish" (2Ti 1:10; Re 20:14; 21:4; compare Ge 2:17; 3:22). rebuke-- (Compare Mr 8:38; He 11:26).


<hi type="bold">9. And it shall be said in that day, &c.--</hi>"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [Jerome]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [Vitringa]. The Jews, however, have a special share in the words, This is our God (see on <reference osisRef="Isa.25.6">Is 25:6</reference>).

<hi type="bold">we have waited--</hi>"Waited" is characteristic of God's people in all ages (<reference osisRef="Gen.49.18">Ge 49:18</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>).

<hi type="bold">we will be glad and rejoice in his salvation--</hi>compare <reference osisRef="Ps.118.24">Psa 118:24</reference>, which refers to the second coming of Jesus (compare <reference osisRef="Ps.118.26">Psa 118:26</reference>, with <reference osisRef="Luke.13.35">Lu 13:35</reference>).

9. And it shall be said in that day, &c.-- "After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [Jerome]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [Vitringa]. The Jews, however, have a special share in the words, This is our God (see on Is 25:6). we have waited-- "Waited" is characteristic of God's people in all ages (Ge 49:18; Tit 2:13). we will be glad and rejoice in his salvation-- compare Psa 118:24, which refers to the second coming of Jesus (compare Psa 118:26, with Lu 13:35).


<hi type="bold">10. rest--</hi>as its permanent protector; on "hand" in this sense; compare <reference osisRef="Ezra.7.6">Ezr 7:6</reference>, <reference osisRef="Ezra.7.28">28</reference>.

<hi type="bold">Moab--</hi>while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people.

<hi type="bold">under him--</hi>Rather, "in his own place" or "country" (<reference osisRef="Exod.10.23">Ex 10:23</reference>; <reference osisRef="Exod.16.29">16:29</reference>).

<hi type="bold">for the dunghill--</hi>Rather, "in the water of the dung heap," in which straw was trodden to make it manure (<reference osisRef="Ps.83.10">Psa 83:10</reference>). Horsley translates either, "in the waters of Madmenah," namely, for the making of bricks; or as the Septuagint, "as the threshing-floor is trampled by the corn-drag" (see Margin; <reference osisRef="Mic.4.11-Mic.4.13">Mi 4:11-13</reference>).

10. rest-- as its permanent protector; on "hand" in this sense; compare Ezr 7:6, 28. Moab-- while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people. under him-- Rather, "in his own place" or "country" (Ex 10:23; 16:29). for the dunghill-- Rather, "in the water of the dung heap," in which straw was trodden to make it manure (Psa 83:10). Horsley translates either, "in the waters of Madmenah," namely, for the making of bricks; or as the Septuagint, "as the threshing-floor is trampled by the corn-drag" (see Margin; Mi 4:11-13).


<hi type="bold">11. he--</hi>Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [Calvin]. (<reference osisRef="Zech.5.3">Zec 5:3</reference>). Lowth takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, <reference osisRef="Isa.16.6">Is 16:6</reference>).

<hi type="bold">with the spoils of ... hands--</hi>literally, "the craftily acquired spoils" of his (Moab's) hands [Barnes]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [Lowth]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [Maurer].

11. he-- Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [Calvin]. (Zec 5:3). Lowth takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Is 16:6). with the spoils of... hands-- literally, "the craftily acquired spoils" of his (Moab's) hands [Barnes]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [Lowth]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [Maurer].


<hi type="bold">12. fortress--</hi>the strongholds of Moab, the representative of the foes of God's people [Barnes]. Babylon [Maurer]. The society of infidels represented as a city (<reference osisRef="Rev.11.8">Re 11:8</reference>). <chapter eID="Isa.25"/>

12. fortress-- the strongholds of Moab, the representative of the foes of God's people [Barnes]. Babylon [Maurer]. The society of infidels represented as a city (Re 11:8).


<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Isa.26.1-Isa.26.21">Is 26:1-21</reference>. Connected with the Twenty-fourth and Twenty-fifth Chapters. Song of Praise of Israel after Being Restored to Their Own Land.</title>
 As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city.

<hi type="bold">1. strong city--</hi>Jerusalem, strong in Jehovah's protection: type of the new Jerusalem (<reference osisRef="Ps.48.1-Ps.48.3">Psa 48:1-3</reference>), contrasted with the overthrow of the ungodly foe (<reference osisRef="Isa.26.4-Isa.7.12">Is 26:4-7, 12</reference>-<reference osisRef="Isa.7.14">14</reference>; <reference osisRef="Rev.22.2">Re 22:2</reference>, <reference osisRef="Rev.22.10-Rev.22.12">10-12</reference>, &c.).

<hi type="bold">salvation ... walls--</hi>(<reference osisRef="Isa.60.18">Is 60:18</reference>; <reference osisRef="Jer.3.23">Jr 3:23</reference>; <reference osisRef="Zech.2.5">Zec 2:5</reference>). Maurer translates, "Jehovah makes His help serve as walls" (<reference osisRef="Isa.33.20">Is 33:20</reference>, <reference osisRef="Isa.33.21">21</reference>, &c.).

<hi type="bold">bulwarks--</hi>the trench with the antemural earthworks exterior to the wall.

CHAPTER 26 Is 26:1-21. Connected with the Twenty-fourth and Twenty-fifth Chapters. Song of Praise of Israel after Being Restored to Their Own Land. As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city. 1. strong city-- Jerusalem, strong in Jehovah's protection: type of the new Jerusalem (Psa 48:1-3), contrasted with the overthrow of the ungodly foe (Is 26:4-7, 12-14; Re 22:2, 10-12, &c.). salvation... walls-- (Is 60:18; Jr 3:23; Zec 2:5). Maurer translates, "Jehovah makes His help serve as walls" (Is 33:20, 21, &c.). bulwarks-- the trench with the antemural earthworks exterior to the wall.


2. Address of the returning people to the gates of Jerusalem (type of the heavenly city, <reference osisRef="Heb.12.22">He 12:22</reference>); (<reference osisRef="Ps.24.7">Psa 24:7</reference>, <reference osisRef="Ps.24.9">9</reference>; <reference osisRef="Ps.118.19">118:19</reference>). Antitypically (<reference osisRef="Rev.22.14">Re 22:14</reference>; <reference osisRef="Rev.21.25">21:25</reference>, <reference osisRef="Rev.21.27">27</reference>).

<hi type="bold">righteous nation--</hi>that had not apostatized during the captivity. Horsley translates, "The nation of the Just One," namely, the Jews.

2. Address of the returning people to the gates of Jerusalem (type of the heavenly city, He 12:22); (Psa 24:7, 9; 118:19). Antitypically (Re 22:14; 21:25, 27). righteous nation-- that had not apostatized during the captivity. Horsley translates, "The nation of the Just One," namely, the Jews.


<hi type="bold">3. mind ... stayed--</hi>(<reference osisRef="Ps.112.7">Psa 112:7</reference>, <reference osisRef="Ps.112.8">8</reference>). Jesus can create "perfect peace" within thy mind, though storms of trial rage without (<reference osisRef="Isa.57.19">Is 57:19</reference>; <reference osisRef="Mark.4.39">Mr 4:39</reference>); as a city kept securely by a strong garrison within, though besieged without (so <reference osisRef="Phil.4.7">Php 4:7</reference>). "Keep," literally, "guard as with a garrison." Horsley translates, (God's) workmanship (the Hebrew does not probably mean "mind," but "a thing formed," <reference osisRef="Eph.2.10">Ep 2:10</reference>), so constantly "supported"; or else "formed and supported (by Thee) Thou shalt preserve (it, namely, the righteous nation) in perpetual peace."

3. mind... stayed-- (Psa 112:7, 8). Jesus can create "perfect peace" within thy mind, though storms of trial rage without (Is 57:19; Mr 4:39); as a city kept securely by a strong garrison within, though besieged without (so Php 4:7). "Keep," literally, "guard as with a garrison." Horsley translates, (God's) workmanship (the Hebrew does not probably mean "mind," but "a thing formed," Ep 2:10), so constantly "supported"; or else "formed and supported (by Thee) Thou shalt preserve (it, namely, the righteous nation) in perpetual peace."


<hi type="bold">4. Lord Jehovah--</hi>Hebrew, Jah, Jehovah. The union of the two names expresses in the highest degree God's unchanging love and power (compare <reference osisRef="Ps.68.4">Psa 68:4</reference>). This passage, and <reference osisRef="Isa.12.2">Is 12:2</reference>; <reference osisRef="Exod.6.3">Ex 6:3</reference>; <reference osisRef="Ps.83.18">Psa 83:18</reference>, are the four in which the English Version retains the Jehovah of the original. Maurer translates, "For Jah (the eternal unchangeable One, <reference osisRef="Exod.3.14">Ex 3:14</reference>) is Jehovah, the rock of ages" (compare <reference osisRef="Isa.45.17">Is 45:17</reference>; <reference osisRef="Deut.32.15">De 32:15</reference>; <reference osisRef="1Sam.2.2">1Sa 2:2</reference>).

4. Lord Jehovah-- Hebrew, Jah, Jehovah. The union of the two names expresses in the highest degree God's unchanging love and power (compare Psa 68:4). This passage, and Is 12:2; Ex 6:3; Psa 83:18, are the four in which the English Version retains the Jehovah of the original. Maurer translates, "For Jah (the eternal unchangeable One, Ex 3:14) is Jehovah, the rock of ages" (compare Is 45:17; De 32:15; 1Sa 2:2).


<hi type="bold">5. lofty city--</hi>Babylon; representative of the stronghold of the foes of God's people in all ages (<reference osisRef="Isa.25.2">Is 25:2</reference>, <reference osisRef="Isa.25.12">12</reference>; <reference osisRef="Isa.13.14">13:14</reference>).

5. lofty city-- Babylon; representative of the stronghold of the foes of God's people in all ages (Is 25:2, 12; 13:14).


<hi type="bold">6. poor--</hi>(<reference osisRef="Isa.25.4">Is 25:4</reference>), the once afflicted Jewish captives. "Foot shall tread," is figurative for exulting in the fall of God's enemies (<reference osisRef="Rev.18.20">Re 18:20</reference>).

6. poor-- (Is 25:4), the once afflicted Jewish captives. "Foot shall tread," is figurative for exulting in the fall of God's enemies (Re 18:20).


<hi type="bold">7. uprightness--</hi>rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (<reference osisRef="Ps.34.19">Psa 34:19</reference>; <reference osisRef="Prov.3.6">Pr 3:6</reference>; <reference osisRef="Prov.11.5">11:5</reference>), [Maurer]: thus "way" means God's dealings with the righteous (<reference osisRef="Ps.37.23">Psa 37:23</reference>).

<hi type="bold">most upright--</hi>(<reference osisRef="Deut.32.4">De 32:4</reference>).

<hi type="bold">dost weigh--</hi>(<reference osisRef="1Sam.2.3">1Sa 2:3</reference>; <reference osisRef="Prov.5.21">Pr 5:21</reference>). Rather, "thou dost make plain and level" [Maurer], removing all obstacles (<reference osisRef="Isa.40.3">Is 40:3</reference>, <reference osisRef="Isa.40.4">4</reference>).

7. uprightness-- rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (Psa 34:19; Pr 3:6; 11:5), [Maurer]: thus "way" means God's dealings with the righteous (Psa 37:23). most upright-- (De 32:4). dost weigh-- (1Sa 2:3; Pr 5:21). Rather, "thou dost make plain and level" [Maurer], removing all obstacles (Is 40:3, 4).


<hi type="bold">8. way of thy judgments--</hi>We have waited for Thy proceeding to punish the enemy (<reference osisRef="Isa.26.9">Is 26:9</reference>, <reference osisRef="Isa.26.10">10</reference>) [Maurer]. Horsley translates <reference osisRef="Isa.26.7">Is 26:7</reference>, <reference osisRef="Isa.26.8">8</reference>, "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee."

<hi type="bold">name ... remembrance--</hi>the manifested character of God by which He would be remembered (<reference osisRef="Isa.64.5">Is 64:5</reference>; <reference osisRef="Exod.3.15">Ex 3:15</reference>).

8. way of thy judgments-- We have waited for Thy proceeding to punish the enemy (Is 26:9, 10) [Maurer]. Horsley translates Is 26:7, 8, "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee." name... remembrance-- the manifested character of God by which He would be remembered (Is 64:5; Ex 3:15).


<hi type="bold">9. With, ... soul ... I--</hi>literally, "I ... my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (<reference osisRef="Isa.62.1-Isa.4.6">Is 62:1-4, 6</reference>, 7; <reference osisRef="Ps.102.13-Ps.102.17">Psa 102:13-17</reference>).

<hi type="bold">in the night--</hi>(<reference osisRef="Ps.63.6">Psa 63:6</reference>; <reference osisRef="Song.3.1">So 3:1</reference>).

<hi type="bold">world ... learn ... righteousness--</hi>the remnant left after judgments (<reference osisRef="Ps.58.10">Psa 58:10</reference>, <reference osisRef="Ps.58.11">11</reference>; <reference osisRef="Zech.14.16">Zec 14:16</reference>).

9. With,... soul... I-- literally, "I... my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (Is 62:1-4, 6, 7; Psa 102:13-17). in the night-- (Psa 63:6; So 3:1). world... learn... righteousness-- the remnant left after judgments (Psa 58:10, 11; Zec 14:16).


<hi type="bold">10. uprightness--</hi>rather, as in <reference osisRef="Isa.26.7">Is 26:7</reference>, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (<reference osisRef="Isa.26.9">Is 26:9</reference>); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [Maurer].

10. uprightness-- rather, as in Is 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Is 26:9); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [Maurer].


<hi type="bold">11. lifted up--</hi>to punish the foes of God's people. They who will not see shall be made to "see" to their cost (<reference osisRef="Isa.5.12">Is 5:12</reference>).

<hi type="bold">their envy at the people--</hi>that is, "Thy people." Lowth translates, "They shall see with confusion Thy zeal for Thy people."

<hi type="bold">fire of ... enemies--</hi>that is, the fire to which Thine enemies are doomed (<reference osisRef="Isa.9.18">Is 9:18</reference>).

11. lifted up-- to punish the foes of God's people. They who will not see shall be made to "see" to their cost (Is 5:12). their envy at the people-- that is, "Thy people." Lowth translates, "They shall see with confusion Thy zeal for Thy people." fire of... enemies-- that is, the fire to which Thine enemies are doomed (Is 9:18).


<hi type="bold">12. peace--</hi>God's favor, including all blessings, temporal and spiritual, opposed to their previous trials (<reference osisRef="Ps.138.8">Psa 138:8</reference>).

12. peace-- God's favor, including all blessings, temporal and spiritual, opposed to their previous trials (Psa 138:8).


<hi type="bold">13. other lords--</hi>temporal; heathen kings (<reference osisRef="2Chr.12.8">2Ch 12:8</reference>; <reference osisRef="2Chr.28.5">28:5</reference>, <reference osisRef="2Chr.28.6">6</reference>), Nebuchadnezzar, &c. Spiritual also, idols and lusts (<reference osisRef="Rom.6.16-Rom.6.18">Ro 6:16-18</reference>).

<hi type="bold">by thee only--</hi>It is due to Thee alone, that we again worship Thee as our Lord [Maurer]. "(We are) Thine only, we will celebrate Thy name" [Horsley]. The sanctifying effect of affliction (<reference osisRef="Ps.71.16">Psa 71:16</reference>; <reference osisRef="Ps.119.67">119:67</reference>, <reference osisRef="Ps.119.71">71</reference>).

13. other lords-- temporal; heathen kings (2Ch 12:8; 28:5, 6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Ro 6:16-18). by thee only-- It is due to Thee alone, that we again worship Thee as our Lord [Maurer]. "(We are) Thine only, we will celebrate Thy name" [Horsley]. The sanctifying effect of affliction (Psa 71:16; 119:67, 71).


<hi type="bold">14. They--</hi>The "other lords" or tyrants (<reference osisRef="Isa.26.13">Is 26:13</reference>).

<hi type="bold">shall not live--</hi>namely, again.

<hi type="bold">deceased--</hi>Hebrew, "Rephaim"; powerless, in the land of shades (<reference osisRef="Isa.14.9">Is 14:9</reference>, <reference osisRef="Isa.14.10">10</reference>).

<hi type="bold">therefore--</hi>that is, inasmuch as. Compare "therefore" (<reference osisRef="Gen.18.5">Ge 18:5</reference>; <reference osisRef="Gen.19.8">19:8</reference>).

14. They-- The "other lords" or tyrants (Is 26:13). shall not live-- namely, again. deceased-- Hebrew, "Rephaim"; powerless, in the land of shades (Is 14:9, 10). therefore-- that is, inasmuch as. Compare "therefore" (Ge 18:5; 19:8).


<hi type="bold">15. hast--</hi>prophetical preterite (<reference osisRef="Isa.9.3">Is 9:3</reference>).

<hi type="bold">hast removed ... far ... ends of ... earth--</hi>rather, "Thou hast extended far all the borders of the land" [Vitringa].

15. hast-- prophetical preterite (Is 9:3). hast removed... far... ends of... earth-- rather, "Thou hast extended far all the borders of the land" [Vitringa].


<hi type="bold">16. visited--</hi>sought.

<hi type="bold">poured out--</hi>(<reference osisRef="Ps.62.8">Psa 62:8</reference>), as a vessel emptying out all its contents.

<hi type="bold">prayer--</hi>literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare <reference osisRef="Jer.13.17">Jr 13:17</reference>; <reference osisRef="Deut.8.16">De 8:16</reference>).

16. visited-- sought. poured out-- (Psa 62:8), as a vessel emptying out all its contents. prayer-- literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare Jr 13:17; De 8:16).


17. An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (<reference osisRef="Mic.4.9">Mi 4:9</reference>, <reference osisRef="Mic.4.10-Mic.4.13">10-13</reference>; <reference osisRef="Mic.5.1-Mic.5.3">5:1-3</reference>; <reference osisRef="John.16.21">Joh 16:21</reference>, <reference osisRef="John.16.22">22</reference>).

17. An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (Mi 4:9, 10-13; 5:1-3; Joh 16:21, 22).


<hi type="bold">18. brought forth wind--</hi>Michaelis explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" (<reference osisRef="Isa.26.19">Is 26:19</reference>), what we vainly attempt, God will accomplish.

<hi type="bold">not wrought ... deliverance in ... earth--</hi>literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies.

<hi type="bold">neither ... world fallen--</hi>The "world" at large, is in antithesis to "the earth," that is, Judea. The world at enmity with the city of God has not been subdued. But Maurer explains "fallen," according to Arabic idiom, of the birth of a child, which is said to fall when being born; "inhabitants of the world (Israel, <reference osisRef="Isa.24.4">Is 24:4</reference>; not the world in general) are not yet born"; that is, the country as yet lies desolate, and is not yet populated.

18. brought forth wind-- Michaelis explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" (Is 26:19), what we vainly attempt, God will accomplish. not wrought... deliverance in... earth-- literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies. neither... world fallen-- The "world" at large, is in antithesis to "the earth," that is, Judea. The world at enmity with the city of God has not been subdued. But Maurer explains "fallen," according to Arabic idiom, of the birth of a child, which is said to fall when being born; "inhabitants of the world (Israel, Is 24:4; not the world in general) are not yet born"; that is, the country as yet lies desolate, and is not yet populated.


19. In antithesis to <reference osisRef="Isa.26.14">Is 26:14</reference>, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (<reference osisRef="Isa.54.1-Isa.54.3">Is 54:1-3</reference>), civilly and nationally (<reference osisRef="Isa.26.15">Is 26:15</reference>); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (<reference osisRef="Ezek.37.1-Ezek.37.14">Eze 37:1-14</reference>; <reference osisRef="Dan.12.2">Da 12:2</reference>).

<hi type="bold">together with my dead body--</hi>rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on <reference osisRef="Isa.26.9">Is 26:9</reference>, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [Horsley]. However, as Jesus is the antitype to Israel (<reference osisRef="Matt.2.15">Mt 2:15</reference>), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (<reference osisRef="1Cor.15.20-1Cor.15.22">1Co 15:20-22</reference>).

<hi type="bold">Awake--</hi>(<reference osisRef="Eph.5.14">Ep 5:14</reference>), spiritually.

<hi type="bold">in dust--</hi>prostate and dead, spiritually and nationally; also literally (<reference osisRef="Isa.25.12">Is 25:12</reference>; <reference osisRef="Isa.47.1">47:1</reference>).

<hi type="bold">dew--</hi>which falls copiously in the East and supplies somewhat the lack of rain (<reference osisRef="Hos.14.5">Ho 14:5</reference>).

<hi type="bold">cast out ... dead--</hi>that is, shall bring them forth to life again.

19. In antithesis to Is 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Is 54:1-3), civilly and nationally (Is 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Eze 37:1-14; Da 12:2). together with my dead body-- rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Is 26:9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [Horsley]. However, as Jesus is the antitype to Israel (Mt 2:15), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (1Co 15:20-22). Awake-- (Ep 5:14), spiritually. in dust-- prostate and dead, spiritually and nationally; also literally (Is 25:12; 47:1). dew-- which falls copiously in the East and supplies somewhat the lack of rain (Ho 14:5). cast out... dead-- that is, shall bring them forth to life again.


<hi type="bold">20. enter ... chambers--</hi>When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (<reference osisRef="Gen.7.16">Ge 7:16</reference>), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (<reference osisRef="Exod.12.22">Ex 12:22</reference>, <reference osisRef="Exod.12.23">23</reference>; <reference osisRef="Ps.31.20">Psa 31:20</reference>; <reference osisRef="Ps.83.3">83:3</reference>). The saints are calmly and confidently to await the issue (<reference osisRef="Exod.14.13">Ex 14:13</reference>, <reference osisRef="Exod.14.14">14</reference>).

20. enter... chambers-- When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Ge 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Ex 12:22, 23; Psa 31:20; 83:3). The saints are calmly and confidently to await the issue (Ex 14:13, 14).


21. (<reference osisRef="Mic.1.3">Mi 1:3</reference>; Jude 14).

<hi type="bold">disclose ... blood--</hi>(<reference osisRef="Gen.4.10">Ge 4:10</reference>, <reference osisRef="Gen.4.11">11</reference>; <reference osisRef="Job.16.18">Job 16:18</reference>; <reference osisRef="Ezek.24.7">Eze 24:7</reference>, <reference osisRef="Ezek.24.8">8</reference>). All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (<reference osisRef="Rev.16.6">Re 16:6</reference>). <chapter eID="Isa.26"/>

21. (Mi 1:3; Jude 14). disclose... blood-- (Ge 4:10, 11; Job 16:18; Eze 24:7, 8). All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (Re 16:6).


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Isa.27.1-Isa.27.13">Is 27:1-13</reference>. Continuation of the Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters.</title>
 At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church.

<hi type="bold">1. sore--</hi>rather, "hard," "well-tempered."

<hi type="bold">leviathan--</hi>literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In <reference osisRef="Ezek.29.3">Eze 29:3</reference>; <reference osisRef="Ezek.32.2">32:2</reference>; <reference osisRef="Dan.7.1">Da 7:1</reference>, &c. <reference osisRef="Rev.12.3">Re 12:3</reference>, &c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (<reference osisRef="Rev.20.10">Re 20:10</reference>).

<hi type="bold">piercing--</hi>rigid [Lowth]. Flying [Maurer and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [Houbigant].

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

<hi type="bold">dragon--</hi>Hebrew, tenin; the crocodile.

<hi type="bold">sea--</hi>the Euphrates, or the expansion of it near Babylon.

CHAPTER 27 Is 27:1-13. Continuation of the Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters. At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church. 1. sore-- rather, "hard," "well-tempered." leviathan-- literally, in Arabic, "the twisted animal," applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In Eze 29:3; 32:2; Da 7:1, &c. Re 12:3, &c., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (Re 20:10). piercing-- rigid [Lowth]. Flying [Maurer and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [Houbigant]. crooked-- winding. dragon-- Hebrew, tenin; the crocodile. sea-- the Euphrates, or the expansion of it near Babylon.


2. In that day when leviathan shall be destroyed, the vineyard (<reference osisRef="Ps.80.8">Psa 80:8</reference>), the Church of God, purged of its blemishes, shall be lovely in God's eyes; to bring out this sense the better, Lowth, by changing a Hebrew letter, reads "pleasant," "lovely," for "red wine."

<hi type="bold">sing--</hi>a responsive song [Lowth].

<hi type="bold">unto her--</hi>rather, "concerning her" (see on <reference osisRef="Isa.5.1">Is 5:1</reference>); namely, the Jewish state [Maurer].

2. In that day when leviathan shall be destroyed, the vineyard (Psa 80:8), the Church of God, purged of its blemishes, shall be lovely in God's eyes; to bring out this sense the better, Lowth, by changing a Hebrew letter, reads "pleasant," "lovely," for "red wine." sing-- a responsive song [Lowth]. unto her-- rather, "concerning her" (see on Is 5:1); namely, the Jewish state [Maurer].


<hi type="bold">3. lest any hurt it--</hi>attack it [Maurer]. "Lest aught be wanting in her" [Horsley].

3. lest any hurt it-- attack it [Maurer]. "Lest aught be wanting in her" [Horsley].


<hi type="bold">4. Fury is not in me--</hi>that is, I entertain no longer anger towards my vine.

<hi type="bold">who would set ... in battle--</hi>that is, would that I had the briers, &c. (the wicked foe; <reference osisRef="Isa.9.18">Is 9:18</reference>; <reference osisRef="Isa.10.17">10:17</reference>; <reference osisRef="2Sam.23.6">2Sa 23:6</reference>), before me! "I would go through," or rather, "against them."

4. Fury is not in me-- that is, I entertain no longer anger towards my vine. who would set... in battle-- that is, would that I had the briers, &c. (the wicked foe; Is 9:18; 10:17; 2Sa 23:6), before me! "I would go through," or rather, "against them."


<hi type="bold">5. Or--</hi>Else; the only alternative, if Israel's enemies wish to escape being "burnt together."

<hi type="bold">strength--</hi>rather, "the refuge which I afford" [Maurer]. "Take hold," refers to the horns of the altar which fugitives often laid hold of as an asylum (<reference osisRef="1Kgs.1.50">1Ki 1:50</reference>; 2:28). Jesus is God's "strength," or "refuge" which sinners must repair to and take hold of, if they are to have "peace" with God (<reference osisRef="Isa.45.24">Is 45:24</reference>; <reference osisRef="Rom.5.1">Ro 5:1</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>; compare <reference osisRef="Job.22.21">Job 22:21</reference>).

5. Or-- Else; the only alternative, if Israel's enemies wish to escape being "burnt together." strength-- rather, "the refuge which I afford" [Maurer]. "Take hold," refers to the horns of the altar which fugitives often laid hold of as an asylum (1Ki 1:50; 2:28). Jesus is God's "strength," or "refuge" which sinners must repair to and take hold of, if they are to have "peace" with God (Is 45:24; Ro 5:1; Ep 2:14; compare Job 22:21).


<hi type="bold">6. He--</hi>Jehovah. Here the song of the Lord as to His vineyard (<reference osisRef="Isa.27.2-Isa.27.5">Is 27:2-5</reference>) ends; and the prophet confirms the sentiment in the song, under the same image of a vine (compare <reference osisRef="Ps.92.13-Ps.92.15">Psa 92:13-15</reference>; <reference osisRef="Hos.14.5">Ho 14:5</reference>, <reference osisRef="Hos.14.6">6</reference>).

<hi type="bold">Israel ... fill ... world--</hi>(<reference osisRef="Rom.11.12">Ro 11:12</reference>).

6. He-- Jehovah. Here the song of the Lord as to His vineyard (Is 27:2-5) ends; and the prophet confirms the sentiment in the song, under the same image of a vine (compare Psa 92:13-15; Ho 14:5, 6). Israel... fill... world-- (Ro 11:12).


<hi type="bold">7. him ... those--</hi>Israel--Israel's enemies. Has God punished His people as severely as He has those enemies whom He employed to chastise Israel? No! Far from it. Israel, after trials, He will restore; Israel's enemies He will utterly destroy at last.

<hi type="bold">the slaughter of them that are slain by him--</hi>rather, "Is Israel slain according to the slaughter of the enemy slain?" the slaughter wherewith the enemy is slain [Maurer].

7. him... those-- Israel--Israel's enemies. Has God punished His people as severely as He has those enemies whom He employed to chastise Israel? No! Far from it. Israel, after trials, He will restore; Israel's enemies He will utterly destroy at last. the slaughter of them that are slain by him-- rather, "Is Israel slain according to the slaughter of the enemy slain?" the slaughter wherewith the enemy is slain [Maurer].


<hi type="bold">8. In measure--</hi>not beyond measure; in moderation (<reference osisRef="Job.23.6">Job 23:6</reference>; <reference osisRef="Ps.6.1">Psa 6:1</reference>; <reference osisRef="Jer.10.24">Jr 10:24</reference>; <reference osisRef="Jer.30.11">30:11</reference>; <reference osisRef="Jer.46.28">46:28</reference>).

<hi type="bold">when it shooteth--</hi>image from the vine; rather, passing from the image to the thing itself, "when sending her away (namely, Israel to exile; <reference osisRef="Isa.50.1">Is 50:1</reference>, God only putting the adulteress away when He might justly have put her to death), Thou didst punish her" [Gesenius].

<hi type="bold">stayeth--</hi>rather, as Margin, "when He removeth it by His rough wind in the day," &c.

<hi type="bold">east wind--</hi>especially violent in the East (<reference osisRef="Job.27.21">Job 27:21</reference>; <reference osisRef="Jer.18.17">Jr 18:17</reference>).

8. In measure-- not beyond measure; in moderation (Job 23:6; Psa 6:1; Jr 10:24; 30:11; 46:28). when it shooteth-- image from the vine; rather, passing from the image to the thing itself, "when sending her away (namely, Israel to exile; Is 50:1, God only putting the adulteress away when He might justly have put her to death), Thou didst punish her" [Gesenius]. stayeth-- rather, as Margin, "when He removeth it by His rough wind in the day," &c. east wind-- especially violent in the East (Job 27:21; Jr 18:17).


<hi type="bold">9. By this--</hi>exile of Israel (the "sending away," <reference osisRef="Isa.27.8">Is 27:8</reference>).

<hi type="bold">purged--</hi>expiated [Horsley].

<hi type="bold">all the fruit--</hi>This is the whole benefit designed to be brought about by the chastisement; namely, the removal of his (Israel's) sin (namely, object of idolatry; <reference osisRef="Deut.9.21">De 9:21</reference>; <reference osisRef="Hos.10.8">Ho 10:8</reference>).

<hi type="bold">when he--</hi>Jehovah; at the destruction of Jerusalem by Nebuchadnezzar, His instrument. The Jews ever since have abhorred idolatry (compare <reference osisRef="Isa.17.8">Is 17:8</reference>).

<hi type="bold">not stand up--</hi>shall rise no more [Horsley].

9. By this-- exile of Israel (the "sending away," Is 27:8). purged-- expiated [Horsley]. all the fruit-- This is the whole benefit designed to be brought about by the chastisement; namely, the removal of his (Israel's) sin (namely, object of idolatry; De 9:21; Ho 10:8). when he-- Jehovah; at the destruction of Jerusalem by Nebuchadnezzar, His instrument. The Jews ever since have abhorred idolatry (compare Is 17:8). not stand up-- shall rise no more [Horsley].


<hi type="bold">10. city--</hi>Jerusalem; the beating asunder of whose altars and images was mentioned in <reference osisRef="Isa.27.9">Is 27:9</reference> (compare <reference osisRef="Isa.24.10-Isa.24.12">Is 24:10-12</reference>).

<hi type="bold">calf feed--</hi>(<reference osisRef="Isa.17.2">Is 17:2</reference>); it shall be a vast wild pasture.

<hi type="bold">branches--</hi>resuming the image of the vine (<reference osisRef="Isa.27.2">Is 27:2</reference>,<reference osisRef="Isa.27.6">6</reference>).

10. city-- Jerusalem; the beating asunder of whose altars and images was mentioned in Is 27:9 (compare Is 24:10-12). calf feed-- (Is 17:2); it shall be a vast wild pasture. branches-- resuming the image of the vine (Is 27:2,6).


<hi type="bold">11. boughs ... broken off--</hi>so the Jews are called (<reference osisRef="Rom.11.17">Ro 11:17</reference>, 19, 20).

<hi type="bold">set ... on fire--</hi>burn them as fuel; "women" are specified, as probably it was their office to collect fuel and kindle the fire for cooking.

<hi type="bold">no understanding--</hi>as to the ways of God (<reference osisRef="Deut.32.28">De 32:28</reference>, <reference osisRef="Deut.32.29">29</reference>; <reference osisRef="Jer.5.21">Jr 5:21</reference>; <reference osisRef="Hos.4.6">Ho 4:6</reference>).

11. boughs... broken off-- so the Jews are called (Ro 11:17, 19, 20). set... on fire-- burn them as fuel; "women" are specified, as probably it was their office to collect fuel and kindle the fire for cooking. no understanding-- as to the ways of God (De 32:28, 29; Jr 5:21; Ho 4:6).