x. 15, where no st. constructus הצב בו v. 2. and חָצֵב בּוֹ -as an ex הוסיף יד It is better with DRECHSLER to take ז יין pression equivalent to T (Exod. vii. 4): manum ad- exists. I agree, therefore, with DRECHSLER who takes dere corresponding to manum dare. If the latter means to be in apposition with : “they fly on to "to lay the hand on one," then our expression means the shoulder, the (so named) Philistine land;"', "repeatedly to lay hands on one." however, refers to the whole, and is contrasted, not with the Prophet expresses the thought that the promised an eastern (Josh. xviii. 12), but with τίτ by this simple means נפוצות and נדחים .12 .On ver -oe מִשְׁלוֹחַ משלוח יד .2.comp. x יבזו בני קדם .gathering shall extend to both sexes, men and women is only found here in Isaiah. The words are taken from Deut. xxii. 12, and are found beside Ezek. vii. 2. is without doubt here כָּתֵף ועפו בכתף וגו' .14 .On ver כתף ים כניף Thus we find כתף tion is called used in a double sense. Every shoulder-shaped elevaNum. curs again only Esth. ix. 19, 22 in the sense of missio (donorum). On the other hand occurs five times in Deut. (xii. 7; xv. 10; xxiii. 21; xxviii. 8, 20) in the sense of "something coming under the hand," which is said of food, business, etc. Here it is what the master, the conqueror, the oppressor lays his hand on in order xxxiv. 11; '01' Joshua xv. 8; xviii. 16; to hold it down; Ps. xxxii. 4; xxxviii. 3; Iv. 21; cvi. 26, ibid. ver. 10. xviii. 12; xviii. 13. So, too, Josh. xv. 11 speaks of a Therefore the shoulder-like watershed of the coast of Philistia toward the sea may be called . But from the verb 15 it is seen that the Prophet has in mind at the same time the figure of a bird of prey that flies on a man's shoulder in order to belabor his head. But is st. const. or absolutus. DELITZSCH is of the opinion that, on account of the following in D', the stat. It were absol is used in the sense of stat. constructus. possible that the Masorets might have punctuated in this way for the reason assigned, yet this kind of punctuation ought to occur oftener. But DELITZSCH can only appeal to the accent not being drawn backwards in 42; cxxxviii. 7, etc. In this the abstract stands for the concrete as in ny, which means audientia (audience) both in the sense of confidential hearing, as a title of honor (1 Sam. xxii. 14; 2 Sam. xxiii. 23) and in the sense of obedientia (= obedientes, subditi). On ver. 15. 11 D'. There exists no necessity for reading '. For, as DELITZSCH remarks, ' is only a strengthened "to reproach," Ps. cvi. 9; Nah. i. 4.177 comp. on x. 32.——— -Dis ä. λey. Expositors differ about it very much. To me it seems best חָמַם,חום עום with DELITZSCH to derive the word from (from which 32 sqq.). EXEGETICAL AND CRITICAL. 1. The Prophet now declares the relation of the last, glorious return of Israel to the appearance of the Messiah. In ver. 10, he puts in front the fact that the heathen will inquire after the root of Jesse, and that in this respect the place where the Messiah rests shall partake of great glory. By this he intimates plainly that the heathen shall turn to the Messiah before Israel, and that therefore the promised return of Israel shall only be afterwards. Then he speaks of this return very fully. As underlying thought, he represents that, as the LORD after the Egyptian bond age would reject His people by a more extended captivity, so He would cause a second return out of this captivity. With this thought begins, and closes the section vers. 11-16. The remnant of the nation shall be gathered out of all lands (vers. 11, 12). The inward dissension between Ephraim, and Judah shall cease (ver. 13). They shall unitedly conquer, and subjugate their enemies of the past, both East and West (ver. 14). The Red sea shall be dried up, the Euphrates shall be divided into seven channels, so that both bodies of water that separated the holy land from the scenes of the first and second captivities may be easily crossed over. (ver. 15). Thus from the second captivity there shall be prepared as glori ons a road for the remnant, as there was for the nation to return out of the first bondage. (16). 2. And in that day—glorious.-Ver. 10. We must conceive of the subject matter of this description and of vers. 11-16 as falling between the sections vers. 1-5 and 6-9. For doubtless the human world must be first penetrated by the peace of God. Only after that can peace extend to the inferior creatures (comp. Gen. i. 26 sqq.). But the | - T niger, "the burned black," Gen. xxx. The Prophet has here combined the beginning and the end, because he thought he could characterize the Messianic dominion most clearly. by its consequences. In a similar way Jeremiah (iii. and iv.), proceeds from the description of the (4) return in the past to the description of the return in the far future, in order finally to join on after Prophet's naming the Messiah Himself "root that the summons to return in the present. The of Jesse" after calling him, ver. 1, "a shoot out of the root of Jesse," has a double reason. first seems to me to be the mere formal one, viz.: that for brevity's sake the Prophet would avoid repeating 3 "a shoot from." But he could justly omit this because the Messiah formed the most prominent ingredient of the root of Jesse. He was in this root like He was in the loins of Abraham (Heb. vii. 10). But for Him, the root of Jesse had been a common root as any other. We have here therefore, not only a formal-rhetorical synecdoche, but also one justified in its substance. For the expression is in any case a synecdoche (comp. the so frequent synecdochical use of the word "seed"). As root he could not be a standard of the heathen. He could be so only as a trunk or stem that has grown out of the root. In this sense he is called "root of David," Rev. v. 5; but with omission of the synecdoche, he is called "root and offspring of David," Rev. xxii. 16. Paul cites our passage Rom. xv. 12 according to the LXX. The Messiah is a standard to the heathen so far as He will be an appearance that will be observable to all, and mightily draw the attention of all to Himself. On the subject matter comp. ii. 2; lxvi. 18 sqq.; Hag. ii. 7; Zech. ii. 15. The standard "stands" (comp. iii. me." na Paul ascribes to partial blindness the exceeding remarkable fact, that after the appearance of the Messiah the heathen entered into the kingdom of God before Israel, (Rom. xi. 25) a rest," the place of rest where moving herds or caravans settle down, (xxviii. 12; xxxii. 18; Ixvi. 1, and Num. x. 33). The place where the Messiah sits down to rest is identical with the place where He reveals the fulness of His might and glory, it is His body, the church (Eph. i. 23). Still at the present time the church is a gentile church, and yet it is a glory (abstr. pro concr.), i. e., a realization of the idea of glory, (comp. Ps. xlv. 14) even though only a preliminary and relative glory. syria," but "from A," etc., (vid. Exod. x. 5), for he would not so much intimate the locality where the banished are found, as rather designate a remnant, not yet quite exterminated by the nation in the midst of which they are found. He then names eight nations, Assyria in advance, for that before him, and that represents all following is the world power that he sees immediately powers, i. e., the world-power in general. Next he names Egypt, for this is not only to be the actual scene of future exile, but is also a prototype of such exile. Then follow two names that belong to Egypt, then three that belong to Assyria, finally a name belonging to a region more distant still, Pathros (Egyptian Pather-res, i. e., the southern Pather in distinction from other places sacred to Hathor, of this name. vid. EBER'S, Egypt. und die On its relation to Bücher Mose's, I. p. 115 sqq. Israel did not receive the LORD when He came to His own (Jno. i. 11). It is the same thought that Paul expresses Rom. x. 20, in words taken from Isa. lxv. 1, 2 (according to LXX.). "I was found of them, that sought me not; I was manifest (7) unto them that asked not after comp. the remarks at chap. xix. 1), is Upper-Egypt (Jer. xliv. 15); "Cush" (Ethiothe south of India to the interior of Africa" pia) is a name "that acquired an extension from (PRESSEL). Elam (Elymais xxi. 2; xxii. 6) is southern Media; Shinar, southern Mesopotamia (Gen. x. 10); on Hamath comp. on x. 9; the islands of the sea are the western islands and coasts of the Mediterranean sea (xxiv. 15; xl. 15; xli. 1, 5, etc.). When it is said that the LORD will raise a standard to the nations, it is not meant that this signal shall concern the heathen nations, for ver. 10 spoke of the calling of the Gentiles; but in the direction of these various abodes of the nations, the sign shall be given to the Israelites. 4. The envy also - land of Egypt.Vers. 13-16. It might be supposed that, having told of the gathering of the remnant, the Prophet would proceed at once to describe the return. But he does this only at vers. 15, 16. First, the idea of gathering and re-union brings up that of inward unity. He announces that the old enmity between Judah and Ephraim will cease, and that henceforth, both, strong from unity, shall conquer their outward foes. Are "the enemies of Judah" the Ephraimites (the Prophet would say, did the oppressors of Judah appear even among Ephraim, they would be exterminated) then the "envy of Ephraim," is not the jealousy that Ephraim has, but that of which it is the object. But as the Prophet ascribes to Judah oppression in the second half, after referring to him in the first half as the one oppressed, so in the second half he ascribes envy to Ephraim, after having in the first part described him as the object of envy. There is therefore, an artistic crossing of notions. Israel, harmonious at last, shall at once be superior in strength to all its neighbors. It is very evident here, how the Prophet paints the remotest future with the colors of the present. Still in the period of the reign of peace (comp. too, ii. 4) he makes Israel take vengeance on his enemies, and subdue them quite in the fashion that, in the Prophet's time, would be the heart's desire of a true Theocrat. 3. And it shall come to pass · of the earth.-Vers. 11, 12. The Prophet now turns to Israel. Israel must first be broken up, and its separate parts be scattered into all lands, if it is to accept Him that is promised to Israel for salvation. Only out of a state of banishment and dispersion, and only after the heathen have previously joined themselves to Him, does Israel know and lay hold on its Redeemer. But when it shall have known Him, then will the dispersion cease, then shall Israel be gathered and be brought back into its land. The first exile was the Egyptian. Wonderfully was Israel redeemed out of it. A second exile is in prospect. The Prophet assumes it. He has already announced it vi. 11 sqq.; x. 5 sqq. What had already occurred at that time under Tiglath-Pileser (2 Kings xv. 29) was as much only a faint beginning of the exile, as the return under Zerubbabel and Ezra, was only a faint beginning of the redemption. The Roman exile, which is but a part of the second exile, though the completion of it, must first have accomplished itself, before the second redemption can accomplish itself. " The LORD has acquired Israel (p), He let it cost Him something, He expended great care upon it, therefore the nation is His property (His peculiar treasure," Exod. xix. 5, etc.). "purchased," is found in this sense even in Exod. xv. 16, the song of triumph of Moses, to which Isaiah seems here to allude. The Prophet does not say N, etc., "in As The "tongue of the Egyptian sea," is the Arabian gulf or Reed-gulf, D-D (Exod. x. 19, etc.). "Tongue" of an arm of the sea, like Josh. return is to correspond to the Jordan which was xv. 2, 5; xviii. 19. The Euphrates in the second so miraculously crossed in the journey out of of an unhallowed feeling, to which, in the other case was superadded open rebellion and apostacy from God. Hence, the first three members of the verse before us speak of Ephraim's enmity to Judah, and only the fourth of Judah's enmity to Ephraim; as if it occurred to the Prophet that, although it was Ephraim whose disposition needed chiefly to be changed, yet Judah also had a change to undergo, which is therefore intimated in the last clause, as a kind of after-thought. The envy of Ephraim against Judah shall depart the enemies of Judah (in the kingdom of the ten tribes) shall be cut off-Ephraim shall no more envy Judah-yes, and Judah in its turn shall cease to vex Ephraim. Ibid. On ver. 16. hop is a highway as explained by JUNIUS (agger) and HEND. (causey), an artificial road formed by casting up the earth, [J. A. ALEXANDER, on ver. 13. A consideration of the history of the enmity of Ephraim against Judab, of the nature of the schism they wrought and maintained in Israel, "explains why the Prophet lays so much more stress upon the envy of Ephraim than upon the enmity of Judah, (from to raise) and thus distinguished from viz.: because the latter was only the indulgence a path worn by the feet (177 or 1 3. ISRAEL'S SONG OF PRAISE FOR THE WRATH AND GRACE OF HIS GOD. AND in that day thou shalt say, O LORD, I will praise thee: CHAPTER XII. 1-6. anger is turned away, "Though thou was angry with me, bthine And thou comfortedst me. 2 Behold, God is my salvation; I will trust, and not be afraid : For the LORD JEHOVAH is my strength and my song; He also is become my salvation. 3, 4 Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the LORD, 'Call upon his name, Declare his doings among the people, Make mention that his name is exalted. 5 Sing unto the LORD; for he hath done excellent things: This is known in all the earth. 6 Cry out and shout, thou 'inhabitant of Zion: For great is the Holy One of Israel in the midst of thee. 1 Or, Proclaim his name. • That. TIT T 2 Heb. inhabitress. b let thine anger, etc. TEXTUAL AND GRAMMATICAL. On ver. 1. 111. I do not think that this period | recalls Ps. xxvii. 1 ( can be construed paratactically; for then it must read Isaiah never uses. This word is probably an allusion to 1 Kings viil. 46, where Solomon in his prayer of dedication says: "If they sin against thee, and thou be angry with them, D." Comp. Ps. Ix. 3. "-ty? (""). The entire second clause of ver. 2 is borrowed from the triumphal song of Moses, of which we were reminded before by p xi. 1. Comp. Ps. cxviii. 14. Only it may be noticed that in our passage, as if to excel the original (DELITZSCH), the two divine names in stand in the form of a climax ascendens. is an abbreviaOn ver. 2. * is very frequent both in Isa. (xxv. tion of peculiar to poetry. It occurs first Exod. 9; xxvi. 1; xxxiii. 2; xlix. 6; li. 6, 8; lvi. 1, etc.), and in XV. 2; xvii. 16. Beside the text, it occurs Isa. xxvi. 4, as the Psalms (lxii. 2; 1xxxviii. 2; lxxxix. 27, etc. It oc- here joined with and xxxviii. 11, where is put curs three times in our chapter, ver. 2, bis, and ver. 3.- double. Beside these instances the word is found only T ab זמרת .6 .in the Psalms and in Song of Sol. viii לא אפחד-form a paronomasia אפחד and אבטח breviated instead of suffix in would not be Hebrew. The applies also to ni; both appear thereby as one notion. Comp. EWALD, & 339 b. On ver. 3. is an expression of Isaiah; comp. ix. 17.-K'thibh xxii. 13; xxxv. 10; li. 3, 11; lxi. 1.— ny, K'ri лy. The Pual participle is found .18 .xli מעינות עלילתיו to הודו On ver. 4. The words occur word for word, Ps. ev. 1; 1 Chr. xvi. 8.-1. Comp. xix. 14; 2 Kings x. 11). As our chapter evinces so much borrowing from the language of the Psalms, I prefer K'thibh. In respect to sense, there is no difference. is a verb easily supplied after у. The femi nine may refer to N or be construed neuter, and so On ver. 5. 1, too, is an expression borrowed from the more generally. The latter is perhaps the better. EXEGETICAL AND CRITICAL. strued as we do (vid Text. and Gram.) appears from the Athnach. ver. 2. 3. Therefore ye shall -of salvation:Ver. 3. These words appear to be a response to the expression of believing trust that we find in That is, richly and endlessly ye shall partake of salvation. At the Feast of the Tabernacles water was drawn from the fountain of Siloam for a drink-offering. From the priest that so brought it with solemnity into the temple, another took it, and, while doing so, used the words of our text. Comp. in a Bib. Dict. art. Feast of Ta[This ceremony originated at a period long after Isaiah's time.-TR.] 1. The Prophet concludes his grand prophecy against Assyria with a short doxology. It has two subdivisions, both of which begin with the words: "and thou shalt (ver. 4: ye shall) say in that day." Both are joined by a brief prophetic middle term (ver. 3). The first comprises six, the second seven members. In the first part Israel speaks in the singular (corresponding to "thou wilt say"), "I will thank the Lord," etc. (ver. 12). After this expression of a proper sentiment, and, as it were, in response to the hope expressed in ver. 2, the promise of ver. 3 is given. After this interpretation comes the second summons, ex-bernacles. pressed in the plural. Corresponding to this Israel speaks in the plural, manifesting not merely its subjective disposition, but summoning to a general participation in it. Hence follow only imperatives, seven members, in elevated strain. And this little passage, so full of sentiment and art, according to EWALD, cannot be Isaiah's genuine writing! Fortunately he is quite alone in the opinion. 2. And in that day—my salvation. Vers. 1, 2. "In that day" points to the future when all that has been foretold shall have been fulfilled (comp. xi. 10, 11). Then shall Israel say "I will praise thee" ("") that is an original expression of David's, and thereafter of frequent occurrence in the Psalms; 2 Sam. xxii. 50; Ps. xviii. 50; xxx. 13; xxxv. 18; xliii. 4; lii. 11, etc. But the first thing for which Israel is to return thanks is that the Lord was angry with him -that He has punished him.-[See on the construction Text. and Gram. J. A. ALEXANDER remarks here: "The apparent incongruity of thanking God because He was angry is removed by considering that the subject of the thanksgiving is the whole complex idea expressed in the remainder of the verse, of which God's being angry is only one element. It was not simply because God was angry that the people praise Him, but because He was angry and His anger ceased. The same mode of expression is used by Paul in Greek, when he says (Rom. v. 17): "But God be thanked that ye were the servants of sin, but ye have from the heart obeyed," etc. The particle but seems to be necessary to rendering our text into English.-TR.] The holy anger of God is but a manifestation of His love, and he is as much to be thanked for His anger as for His love. When, too, the turning of this wrath takes place, Israel may pray for the lasting continuance of favor and grace. That the Masorets also con "Ye Vers. 4-6. The second stage of the song, The last ver. (6) is distinguished from the foregoing by the verbs being no longer in the plural, but "the returned" of Israel are addressed in the singular. This, too, doubtless, is no accident. In vers. 4 and 5 the word goes out to the wide world: all nations must be taught; the majestic deeds of Jehovah must be made known to the whole earth. It seems to me that the Prophet would wish not to conclude with this look into the measureless expanse, but would rather fix his eyes, to conclude, on the beloved form of the inhabitant [fem. Germ. Bürgerin] of Zion (the expression only here in Isaiah). All honor and all salvation of Zion rest in this, that it has the Lord in the midst of it as its living and personal shield and fountain of life. 1. On vii. 1. "Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed."-FOERSTER. 2. On vii. 2. Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected."-FOERSTER. "He that believes flees not (Isa. xxviii. 16). "The righteous is bold as a lion' (Prov. xxviii. 1). Hypocrites and those that trust in works (worksaints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer. xvii. 9)." CRAMER. 3. On vii. 9. ("If ye will not believe, surely ye shall not be established.") "Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God."-LUTHER. 4. On vii. 10-12. "Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, in deed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the LORD's Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two. But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the LORD. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the LORD's Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord's Supper, although no miracle appears before our eyes." HEIM and HOFFMANN after LUTHER. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen. xxiv. 14). It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb. vi. 1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself 6. On vii. 14. with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Matt. xii. 39; xvi. 4; 1 Cor. i. 22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous. 5. On vii. 13. "Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zech. ii. 12 it is said, that whoever touches the servants of God touches the pupil of God's eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office."-FOERSTER. "The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. 'God with us' comprises God's entire plan of salvation with sinful humanity. In a narrower sense it means God-man' (Matth. i. 23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Jno. i. 11, 14). In a deeper and wider sense still He was such by the Immanuel's work of the atonement (2 Cor. v. 19; 1 Tim. ii. 3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Jno. xvii. 23, 26; xiv. 19, 20, 21, 23). He is such now by His high-priestly and royal administration and government for His whole Church (Matth. xxviii. 20; Heb. vii. 25). He will be snch in the present time of the Church in a still more glorious fashion (Jno. x. 16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev. xxi. 3, 23; xxii. 5)."-WILH. FRIED. ROOS. CHAP. VIII.-7. On ver. 5 sqq. "Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it, thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days-such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon set their bushel by the bigger-heap.' It is but the devil's temptation over again: will give all this to thee.'"-CRAMER." Fons Siloa," etc. "The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming."-CALVIN on Jno. ix. 7. I 8. On viii. 10. "When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it."-LUTHER. "Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence."-CRAMER. |