《Unabridged Commentary Critical and Explanatory on Isaiah (Vol. 1)》(Robert Jamieson) Commentator

04 Chapter 4
Verse 1

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

In that day - the calamitous period described last chapter.

Seven women - put for an indefinite number. So many men would be slain that there would be far more women than men; e.g., seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Isaiah 3:6) one man to marry them.

We will eat our own bread - foregoing the claim of maintenance, which the law (Exodus 21:10) gives to wives, when a man has more than one.

Only let us be called by thy name, to take away our reproach - of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Isaiah 4:2; Isaiah 54:1; Isaiah 54:4; Luke 1:25.

Verse 2

In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

In that day shall the branch of the Lord be beautiful and glorious. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Exodus 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Isaiah 4:3). The means of it are the "spirit of judgment" and that of "burning" (Isaiah 4:4). Their "defense" by the special presence of Jesus Christ is promised (Isaiah 4:5-6).

Branch - the sprout of Yahweh, Messiah, (Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12; Luke 1:78, margin) The parallel clause does not, as Maurer objects (translating the produce of the Lord-namely, of the Holy Land), oppose this; for "fruit of the earth" answers to "branch." He shall not be a dry, but a fruit-bearing branch (Isaiah 27:6; Ezekiel 34:23-27).

The fruit of the earth (shall be) excellent and comely for them that are escaped of Israel. He is "of the earth" in His birth and death, while He is also "of the Lord" ( Yahweh (Hebrew #3068)) (John 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Luke 2:4; Luke 2:7; Luke 2:24); a sprout, with more than David's glory, springing as from a decayed tree (Isaiah 11:1; Isaiah 53:2; Revelation 22:16).

Excellent - (Hebrews 1:4; Hebrews 8:6)

Comely - (Song of Solomon 5:15-16; Ezekiel 16:14) escaped of Israel-the elect remnant (Romans 11:5):

(1) In the return from Babylon;

(2) In the escape from Jerusalem's destruction under Titus;

(3) In the still-future assault on Jerusalem, and deliverance of 'the third part'-events mutually analogous, like concentric circles, (Zechariah 12:2-10; Zechariah 13:8-9, etc; 14:2; Ezekiel 39:23-29; Joel 3:1.)

Verse 3

And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

(He that is) left in Zion - answering to "the escaped of Israel" (Isaiah 4:2).

Shall be called - shall be (Isaiah 9:6).

Hl (I521 60 21 R2127 ) Holy - (Isaiah 52:1; Isaiah 60:21; Revelation 21:27.)

Everyone that is written - in the book of life, antitypically (Philippians 4:3; Revelation 3:5; Revelation 17:8). Primarily, in the register kept of Israel's families and tribes.

Among the living - not "blotted out" from the registry as dead, but written there as among the "escaped of Israel" (Daniel 12:1; Ezekiel 13:9). To the elect of Israel, rather than the saved in general, the special reference is here, (Joel 3:17, "So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain; then shall Jerusalem be holy," etc.)

Verse 4

When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.

When - i:e., After that.

The Lord shall have washed away - (Zechariah 13:1.) the filth - moral (Isaiah 1:21-25).

Of the daughters of Zion - the same as in Isaiah 3:16.

And shall have purged - purified by judgments; destroying the ungodly, correcting, and refining the godly.

The blood - (Isaiah 1:15, note.) by the spirit of judgment. Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Psalms 104:30). Here He is represented using His power as Judge.

And by the spirit of burning - (Matthew 3:11-12.) The same Holy Spirit who sanctifies believers by the fire of affliction (Malachi 3:2-3) dooms unbelievers to the fire of perdition (1 Corinthians 3:13-15).

Verse 5

And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.

The Lord will create - the 'new creation' needs as much God's creative omnipotence as the material creation (2 Corinthians 4:6; Ephesians 2:10). So it shall be in the case of the Holy Jerusalem to come (Isaiah 65:17-18, "Behold, I create new heavens and a new earth ... be ye glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy"). Upon every dwelling-place (Hebrew, mekon, a prepared place; a sure and fixed seat, as opposed to a shifting tent) of Mount Zion, and upon her assemblies, a cloud and smoke by day. The pillar of cloud stood over the tabernacle, as symbol of God's favour and presence (Exodus 13:21-22; Psalms 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Leviticus 23:2). The "cloud" became a "fire" by night, in order to be seen by the Lord's people.

For upon all the glory, shall be a defense - `upon the glorious whole;' namely, the Lord's people and sanctuary. Or else, 'upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense'-literally, 'upon the whole the glory shall be the defense' or covering. The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Exodus 14:19-20). So it shall be to literal Jerusalem hereafter (Zechariah 2:5, "I saith the Lord, will he unto her a wall of fire round about, and will be the glory in the midst of her"). Also to the Church, the spiritual "Zion" (Isaiah 32:18; Isaiah 33:15-17; Hebrews 12:22).

Verse 6

And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

There shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge - Christ's body (John 1:14). 'The Word tabernacled [Greek for "dwelt," eskeenoosen] among us' (John 2:21; Hebrews 8:2, "the true tabernacle, which the Lord pitched, and not man"). It is a shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Isaiah 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveler's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Isaiah 26:20-21; Isaiah 32:2).

Covert - answering to "defense" (Isaiah 4:5). The Hebrew [ uwlmictowr (Hebrew #4563), from chaatar (Hebrew #5641), to cover] for defense in Isaiah 4:5 is 'covering.' The lid of the ark, or mercy-seat, was named from a Hebrew word of similar sound and sense kapowret, from kaapar (Hebrew #3722): the propitiatory for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy-seat, on whom the Shekinah rested, the propitiatory [kapowret, hilasteerion (Greek #2435)], or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, "a tabernacle" for God's glory, which, unlike, that in the wilderness, "shall not be taken down " (Isaiah 33:20).

Remarks: In contrast to the consuming judgments about to fall on the reprobate stand the sparing, preserving, and ultimately sanctifying mercies which are in store for the elect remnant, "the escaped of Israel." Messiah, as "the Branch of the Lord," in that day shall be to them "beauty and glory." The means of sanctification are the same in the Church as in the literal Israel. The "fountain opened for uncleanness," the blood of Jesus Christ, "washes away the filth" and guilt all believers, and the Holy Spirit, by chastening "judgments," convicts of sin, and by the fire of trials purifies and refines them. It is infinitely better now to pass through purifying fires than hereafter to be doomed with the wicked to the destroying fire forever.

05 Chapter 5
Verse 1

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:

IISA. . A new prophecy, entire in itself. Probably delivered about the same time as Isaiah 2:1-22; Isaiah 3:1-26, in Uzziah's reign. Compare Isaiah 5:15-16 with Isaiah 2:17; and Isaiah 5:1 with Isaiah 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (cf. Isaiah 5:26 with Isaiah 7:18; and Isaiah 5:25 with Isaiah 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Isaiah 7:1-25; Isaiah 8:1-22) - namely, the calamities caused by the Syro-Israelite invasion, and subsequently by the Assyrians whom Ahaz invited to his help.

Now will I sing to my well-beloved - to l

Verse 2

And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.

He fenced it - digged and trenched the ground to prepare it for planting the vines (Maurer). But Buxtorf as the English version. God with His protection fenced Israel from the inroads of neighbouring states.

And planted it with the choicest vine - Hebrew, soreequ. It perhaps takes its name from Sorek, mentioned And planted it with the choicest vine - Hebrew, soreequ. It perhaps takes its name from Sorek, mentioned in Judges 16:4, not far from Eshcol, which was famed for its grapes. The name of The Sorek grape appears still in Morocco, serki. The grapes had scarcely perceptible stones; the Persian kishmish or bedana, i:e., without seed (Genesis 49:11). God planted holy patriarchs, Abraham, Isaac, Jacob, Moses, Joshua, and the Judges in the land. The blame of the wildness of The grapes cannot be laid on the seed from which they spring.

And built a tower - to watch the vineyard against the depredations of man or beast, and for the use of the owner (Matthew 21:33).

And also made a winepress - including the wine-fat: both hewn, for coolness, out of the rocky undersoil of the vineyard.

It brought forth wild grapes. The Hebrew [ waya`as (Hebrew #6213), to putrefy], Beushim expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine (Maurer), instead of 'choicest' grapes. Of the poisonous monkshood (Gesenius). The Arabs call the fruit of the nightshade 'wolf-grapes' (Deuteronomy 32:32-33; 2 Kings 4:39-41). Jerome tries to specify the details of the parable: the 'fence,' angels; and the law (Origen), the 'stones gathered out,' idols; the "tower," the temple "in the midst" of Judea; the "winepress," the altar.

Verse 3

And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.

And now, O inhabitants of Jerusalem ... judge. Appeal of God to themselves, as in Isaiah 1:18; Micah 6:3. So Jesus Christ, in Matthew 21:40-41, alluding in the very form of expression to this, makes them pass sentence on themselves, "When the Lord of the vineyard cometh, what will He do unto those farmers? They say unto Him He will miserably destroy those wicked men, and will let out His vineyard unto other farmers, which shall render Him the fruits in their seasons." God condemns sinners "out of their own mouth" (Deuteronomy 32:6; Job 15:6; Luke 19:22; Romans 3:4).

Verse 4

What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

What could have been done more to my vineyard. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness.

Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.

Verse 5

And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:

Now go to - i:e., attend to me [ naa' (Hebrew #4994)]: come now, I pray you.

I will take away the hedge ... (and) break down the wall - it had both-a proof of the care of the owner.

It shall be trodden down by wild beasts (enemies) now (Psalms 80:12-13).

Verse 6

And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.

I will also command the clouds that they rain no rain upon it. The parable is partly dropped, and Yahweh, as in Isaiah 5:7, is implied to be the Owner; for He alone, not an ordinary farmer (Matthew 21:43; Luke 17:22), could give such a "command."

No rain - antitypically, the heaven-sent teachings of the prophets (Amos 8:11). Not accomplished in the Babylonian captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it; but in Gospel times.

Verse 7

For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.

For the vineyard of the Lord of hosts (is) the house of Israel - His only one (Exodus 19:5; Amos 3:2).

And the men of Judah his pleasant plant - `the plant of his delight;' just as the farmer was at pains to select the Sorek, or "choicest vine" (Isaiah 5:2), so God's election of the Jews.

He looked for judgment - justice.

But behold oppression. The play upon words is striking in the Hebrew. 'He looked for Mishpat (Hebrew #4941), but behold mispaach (Hebrew #4939)' (bloodshed).

For righteousness, but behold a cry - for ts

Verse 8

Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!

Woe unto them that join house to house ... field to field - (Leviticus 25:13-16; Micah 2:2) The jubilee restoration of possessions was intended as a guard against avarice.

Till (there be) no place - left for anyone else.

That they may be placed - Hebrew, and ye be placed ( huwshabtem (Hebrew #3427)).

In the midst of the earth - the land. In righteous retribution there was but a scanty few, one here and one there, to be "left" by the enemy 'in the midst of the land,' (Isaiah 7:22, margin)

Verse 9

In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.

Irony. They shall get their wish, in the sense that survivors shall be 'alone in the midst of the land,' for the land and the houses, however 'many' they be, shall be "without inhabitant."

In mine ears (said) the Lord of hosts. The Lord has revealed it to me in secret, as in Isaiah 22:14.

Of a truth (Hebrew, 'If not,' may I not be Yahweh: a solemn assertion) many houses shall be desolate - literally, a desolation; namely, on account of the national sins. Great and fair - houses.

Verse 10

Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.

Ten acres - literally, yokes as much as one yoke of oxen could plow in a day.

Shall yield one - only.

Bath - of wine; seven and a half gallons.

The seed of an homer shall yield an ephah. Eight bushels of seed would yield only three pecks produce (Ezekiel 45:11). The ephah and bath were each one-tenth of an homer.

Verse 11

Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!

Woe unto them that rise up early in the morning (that) they may follow strong drink - when it was regarded especially shameful to drink (Acts 2:15; 1 Thessalonians 5:7). Banquets for revelry began earlier than usual (Ecclesiastes 10:16-17).

Strong drink - Hebrew, sekar, sheekaar (Hebrew #7941), or shikowr (Hebrew #7910), implying intoxication.

That continue until night - drinking all day until evening.

Verse 12

And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.

And the harp - kinowr (H3658). Music was common at ancient feasts (Isaiah 24:8-9; Amos 6:5-6). And the harp - kinowr (H3658). Music was common at ancient feasts (Isaiah 24:8-9; Amos 6:5-6).

And the viol - an instrument with, twelve strings, nebel (Hebrew #5035) (Josephus, 'Antiquities,' 8: 10).

The tabret - Hebrew, top (Hebrew #8596), from the use of which, in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle-drum or tambourine.

And pipe - flute or flageolet, chaaliyl (Hebrew #2485), from a Hebrew root, chaalal (Hebrew #2490), to bore through; or else, to dance (cf. Job 21:11-15).

But they regard not the work of the Lord - a frequent effect of feasting (Job 1:5; Psalms 28:5).

The work ... the operation of his hands - in punishing the guilty (Isaiah 5:19; Isaiah 10:12).

Verse 13

Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.

Therefore my people are gone into captivity - the prophet sees the future as if it were before his eyes.

Because (they have) no knowledge - because of their foolish recklessness and willful ignorance as to God, His law, and His visitations of Providence, chastisement, and grace (Isaiah 5:12; Isaiah 1:3; Hosea 4:6, "My people are destroyed for lack of knowledge; because thou hast rejected knowledge ... thou hast forgotten the law of thy God;" Luke 19:44).

Their honourourable men (are) famished - awful contrast to their luxurious feasts (Isaiah 5:11-12); Hebrew, 'their glory (are) men (literally, mortals) of famine.'

And their multitude - plebeians, in contradistinction to the "honourable men" or nobles.

Dried up with thirst - (Psalms 107:4-5.) Contrast to their drinking (Isaiah 5:11). In their deportation and exile they shall hunger and thirst.

Verse 14

Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. Therefore hell - the grave; Hebrew, Sh

Verse 15

And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

And the mean man (Hebrew, 'aadaam (H120)) shall be brought down and the mighty man ( 'iysh (H376)) shall be humbled . Compare Isaiah 2:9; Isaiah 2:11; Isaiah 2:17. All ranks, "mean" and "mighty" alike: so "honourable" and "multitude" (Isaiah 5:13).

Verse 16

But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.

But the Lord of hosts shall be exalted in judgment. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.

And God, that is holy, shall be sanctified in righteousness - shall be reverenced and worshipped as holy, by reason of His 'righteous' dealings.

Verse 17

Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

Then shall the lambs feed after their manner - k

Verse 18

Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

Woe unto them that draw iniquity - guilt, incurring punishment. The third woe-against obstinate perseverance in sin, as if they wished to provoke divine judgments.

With cords of vanity, and sin as it were with a cart rope. Rabbis say, 'An evil inclination is at first like a fine hair-string, but the finishing like a cart rope.' The antithesis is between the slender cords of sophistry, like the spider's web (Isaiah 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.

Vanity - wickedness.

Sin - substantive, not a verb; they draw on themselves "sin" and its penalty recklessly.

Verse 19

That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!

That say, Let him make speed, (and) hasten his work - vengeance (Isaiah 5:12). Language of defiance to God. So Lamech's boast of impunity (Genesis 4:23-24 : cf. Jeremiah 17:15; 2 Peter 3:3-4).

Let the counsel of the Holy One of Israel draw nigh and come - God's threatened purpose to punish.

That we may know it. They deny all knowledge which is matter of faith, and cannot be demonstrated to the senses

Verse 20

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

Woe unto them that call evil good, and good evil. Fourth woe against those who confound the distinctions of right and wrong. Compare Romans 1:28, "even as they did not like [ ouk (Greek #3756) edokimasan (Greek #1381),] to retain God in their knowledge, God gave them over to a reprobate mind" [ adokimon (Greek #96) noun (Greek #3563)]: "reprobate," Greek, indiscriminating; in just retribution the moral perception darkened.

That put bitter for sweet, and sweet for bitter. Sin is bitter (Jeremiah 2:19; Jeremiah 4:18; Acts 8:23; Romans 3:14; Hebrews 12:15), though it seem sweet for a time (Proverbs 9:17-18). Religion is sweet (Psalms 119:103).

Verse 21

Woe unto them that are wise in their own eyes, and prudent in their own sight!

Woe unto (them that are) wise in their own eyes, and prudent in their own sight. Fifth woe against those who were so "wise in their own eyes" as to think they knew better than the prophet, and who therefore rejected his warnings (Isaiah 29:14-15).

Verse 22-23

Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:

Woe unto (them that are) mighty to drink wine ... Which justify the wicked for reward. Sixth woe against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined. And men of strength to mingle strong drink - not with water, but spices, to make it intoxicating (Proverbs 9:2; Proverbs 9:5; Song of Solomon 8:2).

Verse 23. Which ... take away the righteousness of the righteous from him - set aside the just claims of those having a righteous cause.

Verse 24

Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.

Therefore, as the fire devoureth the stubble - literally, as the tongue of fire devoureth (Acts 2:3).

And the flame consumeth the chaff - rather, the withered grass, or straw [ ch

Verse 25

Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.

Therefore is the anger of the Lord kindled. Josiah and Huldah had this passage in sight in 2 Kings 22:13; 2 Kings 22:17. The fundamental passage is Deuteronomy 29:27

The hills did tremble. This probably fixes the date of this chapter as it refers to the earthquake in the days of Uzziah (Amos 1:1; Zechariah 14:5). The earth trembled as if conscious of the presence of God (Jeremiah 4:24; Habakkuk 3:6).

And their carcases were torn , [ kacuwchaah (Hebrew #5478), is taken by the English version as Pual, from kaasach, to cut off or tear. But the pointing is opposed, because the first letter has patach with dagesh, not sh

Verse 26

And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:

He will lift up an ensign to the nations from far - to call together the hostile nations to execute his judgments on Judea (Isaiah 10:5-7; Isaiah 45:1). But for mercy to it, in Isaiah 11:12; Isaiah 18:3. Even in announcing judgments He uses the very language which He employs to announce the subsequent visitation of His people in everlasting mercy.

And will hiss unto them - (Isaiah 7:18.) Bees were drawn out of their hives by the sound of a flute, or by hissing, or whistling. God, will collect the nations round Judea 'like bees' (Deuteronomy 1:44,; Psalms 118:12 ). Yet afterward Yahweh will 'hiss for' His people to "gather them, for He hath redeemed them" (Zechariah 10:8).

From the end of the earth - the widely distant subject races of which the Assyrian army was made up (Isaiah 22:6). The ulterior fulfillment took place in the siege under the Roman Titus. Compare "end of the earth," Deuteronomy 28:49 etc. So the pronoun is singular in the Hebrew for "them," "their," "whose" (him, his, etc.), Isaiah 5:26-29; referring to some particular nation and person (Horsley).

Verse 27

None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

None shall be weary - with long marches (Deuteronomy 25:18).

None shall slumber - requiring little or no rest: so energetic shall they be in their invasion.

Neither shall the girdle of their loins be loosed - with which the ancient loose robes used to be girded for action: ever ready for march or battle.

Nor the latchet of their shoes be broken. The soles were attached to the feet, not by upper leather, as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.

Verse 28

Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:

All their bows bent - ready for battle.

Their horses' hoofs ... flint. The ancients did not shoe their horses; hence, the value of hard hoofs for long marches.

Their wheels - the wheels of their chariots. The Assyrian army abounded in cavalry and chariots (Isaiah 22:6-7; Isaiah 36:8).

Verse 29

Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

Their roaring - their battle-cry.

Verse 30

And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.

Sorrow, and the light is darkened - otherwise, distress and light (i:e., hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, etc. (Maurer).

In the heavens - literally, clouds; i:e., its sky is rather 'clouds' than sky [`