Verse 5
Why should ye be stricken any more "On what part," etc.? - The Vulgate renders על מה al meh, super quo, (see [Job 38:6]; [2Chr 32:10]), upon what part. And so Abendana on Sal. Den Melech: "There are some who explain it thus: Upon what limb shall you be smitten, if you add defection? for already for your sins have you been smitten upon all of them; so that there is not to be found in you a whole limb on which you can be smitten." Which agrees with what follows: "From the sole of the foot even unto the head, there is no soundness in it:" and the sentiment and image is exactly the same with that of Ovid, Pont. 2:7, 42: -
Vix habet in nobis jam nova plaga locum.
There is no place on you for a new stripe. Or that still more expressive line of Euripides; the great force and effect of which Longinus ascribes to its close and compressed structure, analogous to the sense which it expresses: - ́γεμω κακων δη· κ' ουκετ' εσθ' ὁπη τιθῃ.
I am full of miseries: there's no room for more.
Herc. Fur. 1245, Long. sec. 40. "On what part will ye strike again? will ye add correction?" This is addressed to the instruments of God's vengeance; those that inflicted the punishment, who or whatsoever they were. Ad verbum certae personae intelligendae sunt, quibus ista actio quae per verbum exprimitur competit; "The words are addressed to the persons who were the agents employed in the work expressed by the original word," as Glassius says in a similar case, Philippians Sacr. 1:3, 22. See [Isa 7:4].
As from ידע yada, דעה deah, knowledge; from יעץ yaats, עצה etsah, counsel; from ישן yeshan, שנה shenah, sleep, etc.; so from יסר yasar is regularly derived סרה sarah, correction.
The whole head is sick - The king and the priests are equally gone away from truth and righteousness. Or, The state is oppressed by its enemies, and the Church corrupted in its rulers and in its members.
Verse 6
They have not been closed, etc. "It hath not been pressed," etc. - The pharmaceutical art in the East consists chiefly in external applications: accordingly the prophet's images in this place are all taken from surgery. Sir John Chardin, in his note on [Pro 3:8], "It shall be health to thy navel, and marrow to thy bones," observes that "the comparison is taken from the plasters, ointments, oils, and frictions, which are made use of in the East upon the belly and stomach in most maladies. Being ignorant in the villages of the art of making decoctions and potions, and of the proper doses of such things, they generally make use of external medicines." - Harmer's Observations on Scripture, vol. 2 p. 488. And in surgery their materia medica is extremely simple, oil making the principal part of it. "In India," says Tavernier, "they have a certain preparation of oil and melted grease, which they commonly use for the healing of wounds." Voyage Ind. So the good Samaritan poured oil and wine on the wounds of the distressed Jew: wine, cleansing and somewhat astringent, proper for a fresh wound; oil, mollifying and healing, [Luk 10:34]. Kimchi has a judicious remark here: "When various medicines are applied, and no healing takes place, that disorder is considered as coming immediately from God."
Of the three verbs in this sentence, one is in the singular number in the text; another is singular in two MSS., (one of them ancient), חבשה chubbeshah; and the Syriac and Vulgate render all of them in the singular number.
Verse 7
Your country is desolate - The description of the ruined and desolate state of the country in these verses does not suit with any part of the prosperous times of Uzziah and Jotham. It very well agrees with the time of Ahaz, when Judea was ravaged by the joint invasion of the Israelites and Syrians, and by the incursions of the Philistines and Edomites. The date of this prophecy is therefore generally fixed to the time of Ahaz. But on the other hand it may be considered whether those instances of idolatry which are urged in [Isa 1:29] - the worshipping in groves and gardens - having been at all times too commonly practiced, can be supposed to be the only ones which the prophet would insist upon in the time of Ahaz; who spread the grossest idolatry through the whole country, and introduced it even into the temple; and, to complete his abominations, made his son pass through the fire to Molech. It is said, [2Kgs 15:37], that in Jotham's time "the Lord began to send against Judah Rezin - and Pekah." If we may suppose any invasion from that quarter to have been actually made at the latter end of Jotham's reign, I should choose to refer this prophecy to that time.
And your cities are burned. - Nineteen of Dr. Kennicott's MSS. and twenty-two of De Rossi's, some of my own, with the Syriac and Arabic, add the conjunction which makes the hemistich more complete.
At the end of the verse, זרים zarim. This reading, though confirmed by all the ancient versions, gives us no good sense; for "your land is devoured by strangers; and is desolate, as if overthrown by strangers," is a mere tautology, or, what is as bad, an identical comparison. Aben Ezra thought that the word in its present form might be taken for the same with זרם zerem, an inundation: Schultens is of the same opinion; (see Taylor's Concord.); and Schindler in his Lexicon explains it in the same manner: and so, says Zimchi, some explain it. Abendana endeavors to reconcile it to grammatical analogy in the following manner: "זרים zarim is the same with זרם zerem; that is, as overthrown by an inundation of waters: and these two words have the same analogy as קדם kedem and קדים kadim. Or it may be a concrete of the same form with שכיר shechir; and the meaning will be: as overthrown by rain pouring down violently, and causing a flood." On Sal. ben Melech, in loc. But I rather suppose the true reading to be זרם zerem, and have translated it accordingly: the word זרים zerim, in the line above, seems to have caught the transcriber's eye, and to have led him into this mistake. But this conjecture of the learned prelate is not confirmed by any MS. yet discovered.
Verse 8
As a cottage in a vineyard "As a shed in a vineyard" - A little temporary hut covered with boughs, straw, turf, or the like materials, for a shelter from the heat by day, and the cold and dews by night, for the watchman that kept the garden or vineyard during the short season the fruit was ripening, (see [Job 27:18]), and presently removed when it had served that purpose. See Harmer's Observ. 1:454. They were probably obliged to have such a constant watch to defend the fruit from the jackals. "The jackal," (chical of the Turks), says Hasselquist, (Travels, p. 227), "is a species of mustela which is very common in Palestine, especially during the vintage; and often destroys whole vineyards, and gardens of cucumbers." "There is also plenty of the canis vulpes, the fox, near the convent of St. John in the desert, about vintage time; for they destroy all the vines unless they are strictly watched." Ibid. p. 184. See [Sol 2:15].
Fruits of the gourd kind, melons, watermelons, cucumbers, etc., are much used and in great request in the Levant, on account of their cooling quality. The Israelites in the wilderness regretted the loss of the cucumbers and melons among the other good things of Egypt, [Num 11:5]. In Egypt the season of watermelons, which are most in request, and which the common people then chiefly live upon, lasts but three weeks. See Hasselquist, p. 256. Tavernier makes it of longer continuance:
L'on y void de grands carreaux de melons et de concombres, mais beaucoup plus de derniers, dont les Levantins font leur delices. Le plus souvent, ils les mangent sans les peter, apres quoi ils vont boire une verre d'eau. Dans toute l'Asie c'est la nourriture ordinaire du petit peuple pendant trois ou quatre mois; toute la famine en vit, et quand un enfant demand a manger, au lieu qu'en France ou aillieurs nous luy donnerions du pain, dans le Levant on luy presente un concombre, qu'il mange cru comme on le vient de cueillir. Les concombres dans le Levant ont une bonte particuliere; et quoiqu' on les mange crus, ils ne font jamais de mal; "There are to be seen great beds of melons and cucumbers, but a greater number of the latter, of which the Levantines are particularly fond. In general they eat them without taking off the rind, after which they drink a glass of water. In every part of Asia this is the aliment of the common people for three or four months; the whole family live on them; and when a child asks something to eat, instead of giving it a piece of bread, as is done in France and other countries, they present it with a cucumber, which it eats raw, as gathered. Cucumbers in the Levant are peculiarly excellent; and although eaten raw, they are seldom injurious." Tavernier, Relat. du Serrail, cap. xix.
As a lodge, etc. - That is, after the fruit was gathered; the lodge being then permitted to fall into decay. Such was the desolate, ruined state of the city.
So the ὡς πολις πολιορκουμενη; Septuagint: see also the Vulgate.
Verse 9
The Lord of hosts "Jehovah God of hosts" - As this title of God, יהוה צבאות Yehovah tsebaoth, "Jehovah of hosts, occurs here for the first time, I think it proper to note, that I translate it always, as in this place, "Jehovah God of hosts;" taking it as an elliptical expression for יהוה אלהי צבאות Yehovah Elohey tsebaoth. This title imports that Jehovah is the God or Lord of hosts or armies; as he is the Creator and Supreme Governor of all beings in heaven and earth, and disposeth and ruleth them all in their several orders and stations; the almighty, universal Lord.
We should have been as Sodom - As completely and finally ruined as that and the cities of the plain were, no vestige of which remains at this day.
Verse 10
Ye rulers of Sodom "Ye princes of Sodom" - The incidental mention of Sodom and Gomorrah in the preceding verse suggested to the prophet this spirited address to the rulers and inhabitants of Jerusalem, under the character of princes of Sodom and people of Gomorrah. Two examples of a sort of elegant turn of the like kind may be observed in St. Paul's Epistle to the Romans, [Rom 15:4], [Rom 15:5], [Rom 15:12], [Rom 15:13]. See Locke on the place; and see [Isa 1:29], [Isa 1:30], of this chapter, which gives another example of the same.
And - like unto Gomorrah. - The ו vau is added by thirty-one of Kennicott's MSS., twenty-nine of De Rossi's and one, very ancient, of my own. See note on [Isa 1:6] (note).
Verse 11
To what purpose, etc. "What have I to do" - The prophet Amos has expressed the same sentiments with great elegance: -
I hate, I despise your feasts;
And I will not delight in the odour of your solemnities:
Though ye offer unto me burnt-offerings
And your meat-offerings, I will not accept:
Neither will I regard the peace-offerings of your fatlings.
Take away from me the noise of your songs;
And the melody of your viols I will not hear.
But let judgment roll down like waters;
And righteousness like a mighty stream. [Amo 5:21-24].
So has Persius; see Sat. 2 v. 71-75: - "Quin damus id Superis, de magna quod dare lanae," etc.
The two or three last pages of Plato's Euthyphro contain the same idea. Sacrifices and prayers are not profitable to the offerer, nor acceptable to the gods, unless accompanied with an upright life.
The fat of fed beasts, etc. - The fat and the blood are particularly mentioned, because these were in all sacrifices set apart to God. The fat was always burnt upon the altar, and the blood was partly sprinkled, differently on different occasions, and partly poured out at the bottom of the altar. See Leviticus 4.
Verse 12
When ye come to appear - Instead of לראות leraoth, to appear, one MS. has לראות liroth, to see. See De Rossi. The appearing before God here refers chiefly to the three solemn annual festivals. See [Exo 23:14].
Tread my courts (no more) - So the Septuagint divide the sentence, joining the end of this verse to the beginning of the next: Πατειν την αυλην μου, ου προσθησεσθε; "To tread my court ye shall not add - ye shall not be again accepted in worship."
Verse 13
The new moons and Sabbaths "The fast and the day of restraint" - און ועצרה aven vaatsarah. These words are rendered in many different manners by different interpreters, to a good and probable sense by all; but I think by none in such a sense as can arise from the phrase itself, agreeably to the idiom of the Hebrew language. Instead of און aven, the Septuagint manifestly read צום tsom, νηστειαν, "the fast." This Houbigant has adopted. The prophet could not well have omitted the fast in the enumeration of their solemnities, nor the abuse of it among the instances of their hypocrisy, which he has treated at large with such force and elegance in his fifty-eighth chapter. Observe, also, that the prophet Joel, ([Joe 1:14], and [Joe 2:15]), twice joins together the fast and the day of restraint: - עצרה קראו צום קדשו atsarah kiru tsom kaddeshu "Sanctify a fast; proclaim a day of restraint:" which shows how properly they are here joined together. עצרה atsarah, "the restraint," is rendered, both here and in other places of our English translation, "the solemn assembly." Certain holy days ordained by the law were distinguished by a particular charge that "no servile work should be done therein;" [Lev 23:36]; [Num 29:35]; [Deu 16:8]. This circumstance clearly explains the reason of the name, the restraint, or the day of restraint, given to those days.