---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 847 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/847/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 847. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/847/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 847. Isaiah · 67 of 79

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/847/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/847/#p-N

### Verse 9

[¶1] For this is as the waters of Noah unto me "The same will I do now, as in the days of Noah" - כימי kimey, in one word, in a MS., and some editions; and so the Syriac, Chaldee, Vulgate, Symmachus, Theodotion, Abarbanel, Sal. ben Melec, and Kimchi acknowledge that their copies vary in this place.

[¶2] It is certain that these two words כי מי ki mey, were written formerly as one. Taken as two כי מי ki mey, they signify for as the waters - when as one, כימי kimey, they signify as the days. This latter reading is found in about four of Kennicott's and De Rossi's MSS. In one of my own it appears to have been intended as one word: but he who added the points, which are by a much later hand than the MS. itself, has pointed the letters so as to make the two words which are commonly found in the text. For the waters, Symmachus, Theodotion, the Syriac, Vulgate, and Arabic have days. The former seems to make the best sense; and the ancient Versions, except the Septuagint, support it.

### Verse 11

[¶4] Behold, I will lay thy stones "Behold, I lay thy stones" - These seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, or minutely and particularly explained, as if they had each of them some precise, moral, or spiritual meaning. Tobit, in his prophecy of the final restoration of Israel, describes the New Jerusalem in the same oriental manner: "For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and towers, and battlements, with pure gold. And the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones of ophir." Tob. 13:16, 17. Compare also [Rev 21:18-21].

### Verse 15

[¶6] Shall fall for thy sake "Shall come over to thy side" - For יפול yippol, twenty-eight MSS. (eight ancient) have יפל yipal, in its more common form. For the meaning of the word in this place, see [Jer 37:13].

### Introduction

[¶8] This chapter first displays the fullness, freeness, excellence, and everlasting nature of the blessings of the Gospel, and foretells again the enlargement of Messiah's kingdom, [Isa 55:1-5]. This view leads the prophet to exhort all to seize the precious opportunity of sharing in such blessings, which were not, however, to be expected without repentance and reformation, [Isa 55:6], [Isa 55:7]. And as the things now and formerly predicted were so great as to appear incredible, the prophet points to the omnipotence of God, who would infallibly accomplish his word, and bring about those glorious deliverances which he had promised; the happy effects of which are again set forth by images beautiful and poetical in the highest degree, [Isa 55:8-13].

### Verse 1

[¶10] Ho, every one that thirsteth - "Water," says Zimchi, "is a metaphor for the law and wisdom: as the world cannot subsist without water, so it is impossible that it can subsist without wisdom. The law is also compared to wine and milk: to wine because wine rejoiceth the heart, as it is written: 'The statutes of the Lord are right, rejoicing the heart,' [Psa 19:8]. It is compared also to milk, because milk is the subsistence of the child; so are the words of the law the nourishment of his soul who walks in the Divine teaching, and grows up under it."

[¶11] Come, buy wine and milk - In ancient times our forefathers used what is now called the old third person singular, ending in eth, for the imperative mood. We have a fine example of His in the first verses of this chapter. I shall present them as they stand in my old MS. Bible: - Alle gee thirstinge cummeth to wateris: and gee that han not sylver, goth forth and bieth, and etith. Cummeth, bieth without silver, and without eny chaungyng, wyn and mylc. Heerith gee, heering me and etith gode thinge, and deliten schal in fattnesse your soule. Bowith in your eie and cummeth to mee, heerith and liven schal your soule. And I shall smyten with gou, everlastynge covenant, the faithful mercies of David.

### Verse 2

[¶13] Wherefore do ye spend - Why should ye be so zealously attached to a doctrine from which your souls derive neither comfort nor nourishment?

### Verse 3

[¶15] I will make an everlasting covenant - Hebrews אכרתה לכם ברית עולם echrethah lachem berith olam, "I will cut the old or everlasting covenant sacrifice with you." That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world.

[¶16] The sure mercies of David - That is, says Kimchi, "The Messiah," called here David; as it is written, "David my servant shall be a prince over you."

### Verse 6

[¶18] Seek ye the Lord while he may be found - Rab. David Kimchi gives the true sense of this passage: "Seek ye the Lord, because he may be found: call upon him, because he is near. Repent before ye die, for after death there is no conversion of the soul."

### Verse 9

[¶20] For as the heavens are higher - I am persuaded that כ caph, the particle of comparison, is lost in this place, from the likeness of the particle כי ki, immediately preceding it. So Houbigant and Secker. And their remark is confirmed by all the ancient Versions, which express it; and by the following passage of [Psa 103:11], which is almost the same: - הארץ על שמים כגבה כי haarets al shamayim chigboah ki יראיו על חסדו גבר yereaiv al chasdo gabar "For as the heavens are high above the earth,

[¶21] So high is his goodness over them that fear him."

[¶22] Where, by the nature of the sentence, the verb in the second line ought to be the same with that in the first; גבה gabah, not גבר gabar: so Archbishop Secker conjectured; referring however to [Psa 117:2].

### Verse 12

[¶24] The mountains and the hills - These are highly poetical images to express a happy state attended with joy and exultation.

[¶25] Ipsi laetitia voces ad sidera jactant

[¶26] Intonsi montes: ipsae jam carmina rupes,

[¶27] Ipsa sonant arbusta.

[¶28] Virg. Ecl. 5:61. "The mountain tops unshorn, the rocks rejoice;

[¶29] The lowly shrubs partake of human voice."

[¶30] Dryden.

### Verse 13

[¶32] Instead of the thorn "Instead of the thorny bushes" - These likewise (see note on [Isa 55:12], and on [Isa 54:11] (note)) are general poetical images, expressing a great and happy change for the better. The wilderness turned into a paradise, Lebanon into Carmel: the desert of the Gentiles watered with the heavenly snow and rain, which fail not to have their due effect, and becoming fruitful in piety and righteousness: or, as the Chaldee gives the moral sense of the emblem, "instead of the wicked shall arise the just; and instead of sinners, such as fear to sin." Compare [Isa 35:1], [Isa 35:2]; [Isa 41:19].

[¶33] And instead of - The conjunction ו vau is added, ותחת vetachath, in forty-five MSS. of Kennicott's several of De Rossi's, and five editions; and it is acknowledged by all the ancient Versions. The Masoretes therefore might have safely received it into the text, and not have referred us for it to the margin. But this is no uncommon case with them. Even in our own Version the best reading is very often found in the margin.

### Introduction

[¶35] Whoever would partake of the blessings of the Gospel is required to be holy in all manner of life and conversation. And he that will be so is declared to be accepted according to this gracious dispensation, the blessings of which are large as the human race, without any respect to persons or to nations, [Isa 56:1-8]. At the ninth verse begins a different subject, or new section of prophecy. It opens with calling on the enemies of the Jews, (the Chaldeans, or perhaps the Romans), as beasts of prey against them, for the sins of their rulers, teachers, and other profane people among them, whose guilt drew down judgments on the nation, [Isa 56:9-12].

### Verse 2

[¶37] That keepeth the Sabbath from polluting it - Kimchi has an excellent note here. "The Sabbath is sanctified when it is distinguished in dignity; and separated from other days.

[¶38] 1. As to the body, in meat, drink, and clean clothing.

[¶39] 2. As to the soul, that it be empty of worldly occupations, and be busily employed in the words of the law and wisdom, and in meditation on the works of the Lord."

[¶40] The rabbins say, "Jerusalem had never been destroyed, had not the Sabbaths been profaned in it."

### Verse 5

[¶42] I will give them an everlasting name - For לו lo, him, in the singular, it is evident that we ought to read למו lamo, them, in the plural: so read the Septuagint, Syriac, Chaldee, and Vulgate.

### Verse 6

[¶44] The sons of the stranger - The Gentiles.