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

15 Chapter 15
Verse 1

The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence;

Lowth thinks it was delivered in the first years of Hezekiah's reign, and fulfilled in the fourth, when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria, in a league against Assyria. Hence, it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his 48th chapter.

Because , [ kiy (Hebrew #3588)] - rather, 'To wit.' 'The burden of Moab-to wit, that Moab is (to be) laid waste.' 'I say that Moab shall be laid waste' (Grotius).

In the night - the time best suited for an hostile incursion (Isaiah 21:4; Jeremiah 39:4).

Ar - meaning in Hebrew the city; the metropolis of Moab, on the south of the river Arnon.

Kir - literally, a citadel, not far from Ar, toward the south.

Verse 2

He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.

He - Moab personified.

Is gone up to Bajith - rather, 'to the temple' (Maurer): answering to the "sanctuary" (Isaiah 16:12) in a similar context.

To Dibon - rather, as Dibon was in a plain north of the Arnon, 'Dibon (is gone up) to the high places,' the usual places of sacrifice in the East. Same town as Dimon, Isaiah 15:9. Bajith and Dimon were perhaps to Moab what Dan and Bethel were to Israel.

To weep - at the sudden calamity;

Moab shall howl over Nebo - `in,' or 'at Nebo;' not on account of Nebo (cf. ) (Maurer). The "over" [ `al (Hebrew #5921)] expresses that Nebo and Medeba were upon a hill-side. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (cf. Deuteronomy 34:1).

Medeba - south of Heshbon, on a hill east of Jordan.

Baldness, (and) every beard cut off. The Orientals regarded the beard with special veneration. To cut one's beard off is the greatest mark of sorrow and mortification (cf. Jeremiah 48:37).

Verse 3

In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.

On the tops of their houses - which were flat: places of resort for prayer, etc., in the East (Acts 10:9).

And in their streets, every one shall howl, weeping abundantly - `melting away in tears.' Horsley prefers, 'descending to weep.' Thus, there is a 'parallelism by alternate construction' (Lowth); or chiasmus: "howl" refers to "the tops of their houses." 'Descending to weep' to "streets" or squares, where they descend from the housetops.

Verse 4

And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.

Heshbon - an Amorite city, 20 miles east of Jordan; taken by Moab, after the carrying away of Israel, (cf. Jer

48.)

Elealeh - near Heshbon, in Reuben.

Jahaz - east of Jordan, in Reuben. Near it Moses defeated Sihon.

Therefore - because of the sudden overthrow of their cities.

The armed soldiers of Moab shall cry out - even the armed men, instead of fighting in defense of their land, shall join in the general cry.

His life shall be grievous unto him - rather, 'his soul is grieved' (1 Samuel 1:8) (Maurer). Compare with the English version, Revelation 9:6.

Verse 5

My heart shall cry out for Moab; his fugitives shall flee unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.

My heart shall cry out for Moab. The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.

His fugitives (shall flee) unto Zoar - fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. Horsley translates, her nobility, or "rulers" (Hosea 4:18).

An heifer of three years old - i:e., raising their voices, 'like a heifer' (cf. Jeremiah 48:34; Jeremiah 48:36). The expression, "three years old," implies one at its full vigour (Genesis 15:9), as yet not bright under the yoke: as Moab, heretofore unsubdued, but now about to be broken. So Jeremiah 31:18; Hosea 4:16. Maurer translates, 'Eglath (in the English version "a heifer" ) Shelishijah' (i:e., the third, to distinguish it from two others of the same name). I prefer the English version.

By the mounting up - up the ascent. Of Luhith - a mountain in Moab.

For in the way of Horonaim - a town of Moab not far from Zoar (Jeremiah 48:5). It means the two holes, being near caves.

They shall raise up a cry of destruction - a cry appropriate to the destruction which visits their country.

Verse 6

For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.

For the waters of Nimrim shall be desolate ... there is no green thing - the cause of their flight southwards (2 Kings 3:18-19; 2 Kings 3:25). For the northern regions, and even the city Nimrim (the very name of which means limped waters), in Gilead, near Jordan, are without water or herbage.

Verse 7

Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.

Therefore - Because of the devastation of the land.

The abundance they have gotten - Hebrew, yitraah (Hebrew #3502), 'left;' i:e., that which is over and above the necessaries of life.

Shall they carry away to the brook of the willows. The fugitives flee from Nimrim, where the waters have failed, to places better watered. Hebrew, nachal ha'arabim: margin, 'valley of the Arabians' - i:e. to the valley on the boundary between them and Arabia Petrea; now Wady-el-Arabah. Arabia means a desert.

Verse 8

For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.

Eglaim (Ezekiel 47:10) - Eneglaim Not the Agallim of Eusebius 8 miles from Areopolis toward the south The Eglaim (Ezekiel 47:10) - Eneglaim. Not the Agallim of Eusebius, 8 miles from Areopolis toward the south. The context requires a town on the very borders of Moab or beyond them.

Beer-elim - literally, The well of the princes (so Numbers 21:16-18), beyond the eastern borders of Moab.

Verse 9

For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.

The waters of Dimon. Same as Dibon, Isaiah 15:2. Its waters are the Arnon.

Shall be full of blood - the slain of Moab shall be so many.

For I will bring more upon Dimon - fresh calamities; namely,

Lions upon him that escapeth of Moab - (2 Kings 17:25; Jeremiah 5:6; Jeremiah 15:3.) Vitringa understands Nebuchadnezzar as meant by 'the lion;' but it is plural, "lions." The "more," or in Hebrew additions, he explains of the addition made to the waters of Dimon by the streams of blood of the slain.

Remarks: All the enemies of God's people, who now taunt and oppress them, as Moab did Israel, shall, like Moab, at last be "brought to silence." Neither fortresses nor "armed soldiers" can avail aught to ward off the doom that is from the Lord. How infinitely wiser it would be for sinners to weep in repentance for their sins now, than to have to "weep" and "howl" for their justly-incurred sufferings hereafter! The minister of the Lord ought so to announce the terrors of the Lord as if he had no pleasure in denunciation, but rather wept at heart for the infatuation of the self-destroyers.

16 Chapter 16
Verse 1

Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.

Send ye the lamb to the ruler of the land - advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the King of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2 Kings 3:4-5). David probably imposed this tribute before the severance of Judah and Israel (2 Samuel 8:2). Therefore Moab is recommended to gain the favour and protection of Judah by paying it to the Jewish king. Type of the need of all submitting to Messiah (Psalms 2:10-12; Romans 12:1).

From Sela to the wilderness - rather, 'from Petra through (literally, toward) the wilderness.' Hebrew, midbaaraah (Hebrew #4057) (Maurer). All the Moabites are addressed with this injunction, whose boundaries reached from Sela, or Petra of Idumea, toward the wilderness of the Jordan. cela` (Hebrew #5553) means 'a rock;' Petra, in Greek, the capital of Idumea and Arabia Petrea: the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the West (Isaiah 15:7).

The ruler of the land - namely, of Idumea; i:e., the King of Judah Amaziah had become master of Idumea and Selah (2 Kings 14:7).

Verse 2

For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon.

As a wandering bird cast out of the nest - rather, 'as wandering birds, a brood cast out' (in apposition with "a wandering bird," or rather wandering birds); namely, a brood just fledged and expelled from the nest in which they were hatched (Horsley) Compare Isaiah 10:14; Deuteronomy 32:11.

(So) the daughters of Moab - i:e., the inhabitants of Moab. So 2 Kings 19:21; Psalms 48:11; Jeremiah 46:11; Lamentations 4:22 (Maurer).

Shall be at the fords of Arnon - trying to cross the boundary river of Moab, in order to escape out of the land. Ewald and Maurer make "fords" a poetical expression for 'the dwellers on Arnon:' answering to the parallel clause of the same sense, "daughters of Moab."

Verse 3

Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth.

Take counsel, execute judgment ... - Take measures for espousing our cause in our affliction. Gesenius, Maurer, etc., regard these verses as an address of the fugitive Moabites to the Jews for protection: they translate Isaiah 16:4, 'Let mine outcasts of Moab dwell with thee, Judah;' the protection will be refused by the Jews for the pride of Moab (Isaiah 16:6). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Isaiah 16:3-4): so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Isaiah 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Isaiah 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather (as Gesenius views it) to foretell the ruined state of Moab, when its people should beg the Jews for shelter, but be refused for their pride. Make thy shadow as the night in the midst of the noon-day - emblem of a thick shelter from the glaring noon-day heat (Isaiah 4:6; Isaiah 25:4; Isaiah 32:2).

Bewray not him that wandereth - betray not the fugitive to his pursuer.

Verse 4

Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.

Let mine outcasts dwell with thee, Moab - `Let the outcasts of Moab dwell with thee' (Judah) (Horsley). [Thus, nidaachay Mow'aab (Hebrew #4124) is 'the outcasts of Moab, the final -ay, being the old termination of the construct state. Or else the construction is, 'the outcasts of me, Moab.'] So the Septuagint, Chaldaic, and Syriac. How just the retribution in kind, that Moab, who had refused "bread and water" to Israel when coming from Egypt, should now herself supplicate Israel for shelter and food, and supplicate in vain, became of her unhumbled pride!

For the extortioner - the Assyrian oppressor probably: Hebrew, hammeetz: wringer of milk, blood, etc. (Leviticus 1:15.)

Is as an end. By the time that Moab begs Judah for Shelter, Judah shall be in a condition to afford it, for the Assyrian "oppressors" shall have been "consumed out of the land."

Verse 5

And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.

And in mercy shall the throne be established. If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."

And he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness - language so divinely framed as to apply to 'the latter days' under King Messiah, when "the Lord shall bring again the captivity of Moab," as the result of the restoration of Israel and Judah (Psalms 72:2; Psalms 96:13; Psalms 98:9; Jeremiah 48:47; Romans 11:12).

Hasting - prompt in executing.

Verse 6

We have heard of the pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath: but his lies shall not be so.

Reply of Judah to Moab's entreaty.

We Jews - have heard of the pride of Moab - We reject Moab's supplication, for his pride, but his lies - false boasts - "shall not be so" (Hebrew lo keen ) - shall not be ratified (Zephaniah 2:8-9); shall prove vain (Isaiah 25:10; Jeremiah 48:29-30). 'It shall not be so: his lies shall not so effect it.'

Verse 7

Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kirhareseth shall ye mourn; surely they are stricken.

Therefore shall Moab howl - all hope of being allowed shelter by the Jews being cut off.

For the foundations of Kir-hareseth - i:e., ruins; because, when houses are pulled down, the "foundations" alone are left (Isaiah 58:12). Jeremiah, in the parallel place (Jeremiah 48:31), renders it "the men of Kir-heres." Men are the moral foundations or stay of a city.

Kir-hareseth - literally, a citadel of brick.

Surely (they are) stricken - rather, joined with "mourn," 'ye shall mourn, utterly stricken' [ 'ak (Hebrew #389), only, nothing but, utterly] (Maurer).

Verse 8

For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the wilderness: her branches are stretched out, they are gone over the sea.

The fields of Heshbon - vine-fields (Deuteronomy 32:32).

The vine of Sibmah - near Heshbon; namely languishes The vine of Sibmah - near Heshbon; namely, languishes

The lords of the heathen have broken down the principal plants thereof - the pagan princes, the Assyrians, etc., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jeremiah 48:32-33). Maurer thinks the following words require rather the rendering, 'Its (the vine of Sibmah) shoots (the wines gotten from them formerly) overpowered (by its generous flavour and potency) the lords of the nations.' So 'broken with wine' is used in Isaiah 28:1, margin (Genesis 49:11-12; Genesis 49:22). Thus, "its" stands for whose. The vine of Sibmah languishes, whose principal plants (Hebrew, s

Verse 9

Therefore I will bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy harvest is fallen.

I will bewail - for its desolation, though I belong to another nation (note, Isaiah 15:5).

With the weeping of Jazer - as Jazer weeps.

The shouting for thy summer fruits, and for thy harvest, is fallen - thy joyous vintage and harvest shoutings have ceased. Rather, as the Chaldaic, Vulgate, Syriac, and Septuagint virtually 'upon thy summer fruits (Hebrew, literally, summers) and upon thy harvests the shouting (the battle-shout, and the shout of devastating treaders down, instead of the joyous shout of the grape gatherers, usual at the vintage) is fallen' (Isaiah 16:10; Jeremiah 25:30; Jeremiah 51:14). In the parallel passage (Jeremiah 48:32) the words substantially express the same sense - "the spoiler is fallen upon thy summer fruits."

Verse 10

And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses; I have made their vintage shouting to cease.

Gladness is taken away - such as is felt in gathering a rich harvest. There shall be no harvest or vintage, owing to the desolation, therefore no "gladness."

Verse 11

Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh.

My bowels - in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, etc. (Isaiah 63:15 : cf. Isaiah 15:5; Jeremiah 48:36.)

Shall sound like an harp - as its strings vibrate when beaten with the plectrum or hand.

Verse 12

And it shall come to pass, when it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail.

When it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail - or, 'when Moab shall have appeared (before his gods: cf. Exodus 23:15), when he is weary

(i:e., when he shall have fatigued himself with observing burdensome rites, 1 Kings 18:26, etc.) on the high place (cf. Isaiah 15:2), and shall come to his sanctuary (of the idol Chemosh, on mount Nebo) to pray, he shall not prevail:' he shall effect nothing by his prayers (Maurer). The English version is good sense, and is supported by the Vulgate, and the Septuagint, Chaldaic, Arabic, and Syriac in the main. 'It shall come to pass that when it is seen (by Moab himself, and by all others to his confusion) that he is weary of his burdensome rites on the high place, he shall come to his sanctuary, (i:e., to the central temple of the whole nation-what was to Chemosh that which the temple at Jerusalem was to Yahweh) to pray; but he shall not prevail.'

Verse 13

This is the word that the LORD hath spoken concerning Moab since that time. This (is) the word that the Lord hath spoken concerning Moab since that time. The Arabic translates [ mee'aaz (Hebrew #227)] it 'formerly,' in contrast to "But now" (Isaiah 16:14): heretofore former prophecies (Exodus 15:15; Numbers 21:29) have been given as to Moab, of which Isaiah has given the substance; but now a definite and sure time also is fixed. Since the time that Moab cursed Israel (Numbers 22:5-6), and sinned, through pride and wrath, against God's people (Isaiah 16:6), so that God excluded Moab forever from the congregation of His people (Deuteronomy 23:3-4).

Verse 14

But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.

Within three years, as the years of an hireling. Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or taken from, so the limit within which Moab is to fall is unalterably fixed (Isaiah 21:16). Fulfilled about the time when the Assyrian led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, etc., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places 3,000 years ago, confirmed by modern research, is a strong testimony to the truth of prophecy.

Remarks: How wise it is to submit with tokens of heartfelt allegiance to the Divine Son of David, who sits enthroned in the heavenly Zion; that so we may, while yet the day of grace lasts, avert His wrath and escape condemnation in the judgment! We need not, as Moab, procure and "send a lamb;" for the Lamb of God, Messiah Himself, has been sent; and all that we have to do is by faith to make Him ours, and through Him to find acceptance before God our Judge. They who refuse justice and mercy to others, as Moab once did to Israel, shall yet have to supplicate for justice and mercy to be shown to themselves. But they who would not afford 'a covert from the face of the spoiler' (Isaiah 16:4) to the people of God, as Moab, through pride and wrath, would not afford it to Israel, shall justly be given over to the enemy and the avenger.
17 Chapter 17
Verse 1

The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.

Isaiah 17:1-11.-PROPHECY CONCERNING DAMASCUS AND ITS ALLY, SAMARIA, i:e., Syria and Israel, which had leagued together, (Isaiah 7:1-25; Isaiah 8:1-22.) Already Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2 Kings 16:9); but now, in Hezekiah's reign, a further overthrow is foretold (Jeremiah 49:23; Zechariah 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (2 Kings 17:6; 2 Kings 18:10-11), in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah, when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria. Damascus - put before Israel (Ephraim, Isaiah 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league-with it Ephraim either stood or fell, (Isaiah 7:1-25.)

Verse 2

The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid.

The cities of Aroer - i:e., the cities round about Aroer, and under its jurisdiction (Gesenius). So "nine cities with their villages" (Joshua 15:44); "Heshbon, and all her cities" (Joshua 13:17). Aroer was near Rabbah-Ammon, at the river of Gad, an arm of the Jabbok (2 Samuel 24:5). It was founded by the Gadites (Numbers 32:34).

They shall be for flocks - (Isaiah 5:17.)

Verse 3

The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.

The fortress also shall cease from Ephraim - the strongholds shall be pulled down (Samaria especially: Hosea 10:14; Micah 1:6; Habakkuk 1:10).

And the remnant of Syria - all that was left after the overthrow by Tiglath-pileser (2 Kings 16:9).

As the glory of ... Israel. They shall meet with the same fate as Israel, their ally.

Verse 4

And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.

The glory of Jacob shall be made thin - the kingdom of Ephraim, and all that they rely on (Hosea 12:2; Micah 1:5).

The fatness of his flesh shall wax lean - (note, Isaiah 10:16.)

Verse 5

And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.

It shall be as when the harvestman gathereth the corn. The inhabitants and wealth of Israel shall be swept away, and but few shall be left behind, just as the farmer gathers the grain and the fruit, and leaves only a few gleaning ears and grapes (2 Kings 18:9-11).

And reapeth the ears with his arm. He collecteth the standing grain with one arm, so that he can cut it with the sickle in the other hand.

It shall be as he that gathereth ears in the valley of Rephaim - a fertile plain at the southwest of Jerusalem, toward Bethlehem and the country of the Philistines (2 Samuel 5:18-22).

Verse 6

Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel.

Yet gleaning grapes shall be left in it - i:e., in the land of Israel.

Two or three berries in the top of the uppermost bough. A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the top-most boughs, which it is not worth while taking the trouble to try to reach.

Verse 7

At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.

At that day shall a man look to his Maker - instead of trusting in their fortresses (Isaiah 17:3; Micah 7:7).

Verse 8

And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.

And he shall not ... respect (that) which his fingers have made, either the groves - (Hebrew, 'Asheeriym (Hebrew #842)). A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ( tsaabaa' (Hebrew #6635)), answering to Asteroth, or Astarte, the queen of heaven, as Baal or Bel, or the sun, is the king. Hence, the expression, "a graven image of the grove," is explained 2 Kings 21:7. A man's "fingers" do not make an ordinary grove, as here a man's fingers are said to do.

Or the images (Hebrew, chammanim, from chammah, the sun) - literally, images to the sun; i:e., to Baal, who answers to the sun, as Astarte to the hosts of heaven (2 Kings 23:5; Job 31:26).

Verse 9

In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.

In that day shall his strong cities be as a forsaken bough - rather, 'as the leavings of woods:' what the axeman leaves when he cuts down the grove (cf. Isaiah 17:6).

Which they left because of the children of Israel - i:e., which the providence of God so ordered it that the enemy left, because of the children of Israel. He reserved a remnant, from His regard to the people of His covenant, giving Israel still room for repentance. So He was about to break off the Assyrian's yoke from Judah "because of the anointing" (Isaiah 10:27) (Junius). Calvin and Vatablus take the Hebrew relative asher ("which") in the sense AS, and retain the English version, "forsaken:" Israel's 'strong cities shall be forsaken JUST AS (the Canaanites) left their cities because of (literally, from before the face of) the children of Israel.' Rather, 'which (the enemies) shall leave for the children of Israel;' literally, 'shall leave (in departing) from before the face of the children of Israel' (Maurer). But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.

Verse 10

Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:

Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength - drawn from "Jeshurun ... forsook God (which) made him, and lightly esteemed the Rock of his salvation ... Of the Rock (that) begat thee thou art unmindful" (Deuteronomy 32:15; Deuteronomy 32:18).

Plants - rather, nursery-grounds; pleasure-grounds (Maurer).

Set it - rather, 'set them,' the pleasure-grounds.

Strange slips - cuttings of plants from far, and therefore valuable.

Verse 11

In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.

In the day shalt thou make thy plant to grow - rather, 'In the day of thy planting' (Horsley) shalt thou make to grow. Maurer translates (Hebrew, sigseeg), 'Thou didst fence it'-namely, the pleasure-ground. The parallel clause, 'shalt thou make to flourish,' favours the English version. As soon as thou plantest, it grows.

And in the morning shalt thou make thy seed to flourish - i:e., immediately after: so in Psalms 90:14, the Hebrew, 'in the morning,' is translated early.

(But) the harvest (shall be) a heap - rather, 'but (promising as was the prospect) the harvest is gone.' Hebrew, need, from nud, to flee (Horsley). Buxtorf translates as the English version.

In the day of grief - rather, 'in the day (expected) possession;' Hebrew, nachalah (Hebrew #5159) (Maurer). The Hebrew is taken as the English version in Jeremiah 30:12.

And of desperate sorrow - rather, 'and the sorrow shall be desperate or irremediable.' In the English version, heap and sorrow may be taken together by Hendiad, 'the heap of the harvest shall be desperate sorrow' (Rosenmuller). Israel, instead of trusting in Yahweh, tried to gain a flourishing state of affairs by a league with Syria. But the event, promising though appearances were at first, proved the reverse. It ended in their destruction by Assyria. This is the fact set forth in the imagery of this verse.

The connection of this fragment with what precedes is, notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (Isaiah 6:12-13): the Assyrian spoilers shall perish (Isaiah 17:13-14).

Verse 12

Woe to the multitude of many people which make a noise like the noise of the seas; and to the rushing of Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!

Woe to the multitude of many people - rather, 'Ho! (Hark!) a noisy multitude of many peoples!' etc. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, 'many peoples;' see note, Isaiah 5:26), on the hills of Judah ( "mountains," Isaiah 17:13), but at the "rebuke" of God they shall 'flee as chaff.'

And to the rushing of nations, (that) make a rushing (Hebrew, uwsh'own (Hebrew #7588)) - 'the roaring that roareth' (cf. Isaiah 8:7; Jeremiah 6:23).

Verse 13

The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.

(God) shall rebuke them, and they shall flee far off - rather, 'God rebuketh (Psalms 9:5) them, and they flee-are chased;' the event is set before the eyes as actually present, not future.

Chased as the chaff of the mountains. Threshing-floors in the East are in the open air, on elevated places, so as to catch the wind which separates the chaff from the wheat (Psalms 83:13; Hosea 13:3).

Like a rolling thing - anything that rolls; stubble.

Verse 14

And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.

At evening-tide trouble; (and) before the morning he (is) not - fulfilled to the letter in the destruction 'before morning' of the vast host that "at evening-tide" was such a terror ("trouble") to Judah. On the phrase, see Psalms 90:6; Psalms 30:5.

He is not - namely, the enemy.

This (is) the portion of them that spoil us - the Jews. A general declaration of the doom that awaits the foes of God's people (Isaiah 54:17).

Remarks: They who league together against the people of God, as Damascus and Israel did against Judah, shall be brought to ruin. No strongholds can avail against the strength of Yahweh. Glory and prosperity are but of short duration when they are arrayed against the will of God. Yet such are God's mercy and faithfulness to His covenant of old with Israel that He still leaves gleanings of Ephraim-a remnant elected in grace-who are reserved for the mercy of God, about to be manifested to all Israel in the latter days. Then shall Jew and Gentile no longer look to their idols of any kind, but "shall have respect to" their "Maker" alone, "the Holy One of Israel." The root of Israel's sin, and therefore of Israel's sorrow, was, they "forgot the God of their salvation, and were not mindful of the Rock of their strength." Whenever any of us falls into this condemning sin, however prosperously our undertakings may "flourish" like a plant "in the morning," yet, like Israel's league with Syria, they shall at last yield a "harvest only of "grief and desperate sorrow."