Exegetical and Hermeneutical Commentary of Isaiah 27:8
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
8. A very difficult verse. The first word in the Hebr. is supposed to be a contracted reduplication of h (the third part of an ephah); hence “by seah and seah” = “in exact measure,” “dealing out punishment in carefully adjusted quantities” (Cheyne and Kay). But this cannot be right. A better, though still precarious, sense is reached by the help of a word ( sa’sa’a) which the Arabs use in driving animals. The first half of the verse would thus read: By driving her forth, by sending her away, thou contendest with her (i.e. Israel). The allusion is to the Exile, and perhaps the figure may be that of a divorced wife. The last clause reads: he hath removed (her) with his rough blast in a day of east wind (nearly as R.V.).
Fuente: The Cambridge Bible for Schools and Colleges
In measure … – This verse in our translation is exceedingly obscure, and indeed almost unintelligible. Nor is it much more intelligible in Lowth, or in Noyes; in the Vulgate, or the Septuagint. The various senses which have been given to the verse may be seen at length in Vitringa and Rosenmuller. The idea, which I suppose to be the true one, without going into an examination of others which have been proposed, is the following, which is as near as possible a literal translation:
In moderation in sending her (the vineyard)
Away didst thou judge her,
Though carrying her away with a rough tempest
In the time of the east wind.
The word rendered measure ( sa’se‘ah) occurs nowhere else in the Scriptures. It is probably derived from se‘ah, a measure; usually denoting a measure of grain, containing, according to the rabbis, a third part of an ephah, that is, about a peck. The word used here is probably a contraction of se‘ah se‘ah literally, measure by measure, i: e., moderately, or in moderation. So the rabbis generally understand it. The idea is small measure by small measure, not a large measure at a time; or, in other words, moderately, or in moderation. It refers, I suppose, to the fact that in inflicting judgment on his people, it had not been done with intolerable severity. The calamity had not been so overwhelming as entirely to cut them off, but had been tempered with mercy.
When it shooteth forth – This expression does not convey an intelligible idea. The Hebrew, beshallechah – literally, in sending her forth, from shalach to send, or to put forth – refers, I suppose, to the fact that God had sent her, that is, his vineyard, his people, forth to Babylon; he had cast them out of their own land into a distant country, but when it was done it was tempered with mercy and kindness. In this expression there is indeed a mingling of a metaphor with a literal statement, since it appears rather incongruous to speak of sending forth a vineyard; but such changes in expressions are not uncommon in the Hebrew poets.
Thou wilt debate with it – Or, rather, thou hast judged it; or hast punished it. The word riyb means sometimes to debate, contend, or strive; but it means also to take vengeance 1Sa 25:39, or to punish; to contend with anyone so as to overcome or punish him. Here it refers to the fact that God had had a contention with his people, and had punished them by removing them to Babylon.
He stayeth – ( hagah). This word means in one form to meditate, to think, to speak; in another, to separate, as dross from silver, to remove, to take away Pro 25:4-5. Here it means that he had removed, or separated his people from their land as with the sweepings of a tempest. The word stayeth does not express the true sense of the passage. It is better expressed in the margin, when he removeth it.
His rough wind – A tempestuous, boisterous wind, which God sends. Winds are emblematic of judgment, as they sweep away everything before them. Here the word is emblematic of the calamities which came upon Judea by which the nation was removed to Babylon; and the sense is, that they were removed as in a tempest; they were carried away as if a violent storm had swept over the land.
In the day of the east wind – The east wind in the climate of Judea was usually tempestuous and violent; Job 27:21 :
The east wind carrieth him away and he departeth;
And, as a storm, hurleth them out of his place.
Jer 18:17 :
I will scatter them as with an east wind before the enemy.
(Compare Gen 41:6; Exo 10:13; Exo 14:21; Job 38:24; Psa 78:26; Hab 1:6). This wind was usually hot, noxious, blasting and scorching (Taylor).
Fuente: Albert Barnes’ Notes on the Bible
Isa 27:8
He stayeth His rough wind in the day of the east wind
The rough wind stayed
Here we are taught two things: that God permits calamities to come upon man, but that He restrains them in moderation for some wise and merciful design.
It would by no means be difficult to trace out historic parallels illustrative of this truth, both in the history of nations and the annals of the Church. But the words of the text seem capable of a closer application to ourselves and the various calamities which so often overtake us. In Judea the east wind was extremely violent and destructive; allusions to which are not unfrequent in the sacred writings Job 27:21; Jer 18:17). How many a one has struggled through years of difficulty, buoyed up with the warm hope of gaining some desired object; and just as his hopes are brightening, and the bow is expanding with promises of realisation, the east wind comes and shrouds the whole in darkness. The met wind has blighted your hopes and your joys, but the rough wind has been restrained.
1. Your trials, though great, have not been inflicted with intolerable severity; they have been dealt out to you with moderation for some wise and gracious design.
2. The moderation of our trials will appear, if we compare them with what is endured by others. What are our utmost trials in these highly favoured days compared with those of the early saints? What are our trials compared with those endured by the noble army of martyrs? And what are our trials compared with many of our brethren in the present day, who endure suffering and privation, and even death, in their intense love for souls, seeking to advance the Redeemers kingdom?
3. The moderation of our trials will further appear if we contrast them with what we have deserved. (W. J. Brock, B. A.)
Compensations
God determines very exactly the measure of our tribulation, ever mingling mercy with judgment, and permitting trial no further than our moral perfecting requires. He sometimes sifts by a violent wind; but He only sifts, He does not mar and destroy.
I. LIFE AT LARGE furnishes us with an illustration of the text. Through human sin the whole world has been filled with disorder and suffering. Wherever we look–whether in nature or the race–we witness scenes of confusion and misery. God did not threaten us in vain; the power of His displeasure has been bitterly felt throughout the whole creation. Yet are we sure that judgment has not come upon us to the uttermost. The world is dark enough to justify a very sad philosophy, and yet the regulations restrictive of evil, the restorative forces, the system of compensations, the wide spaces for positive pleasure which we find in nature and human life, show the world to be far from a condition of unmixed and hopeless evil. The fact is, the central truth of revelation, the redemption of the world by the Son of God, tells at every point.
II. GODS PROVIDENTIAL DEALINGS WITH HIS CHILDREN illustrate abundantly the same law of mercy. It is essential to the unlearning of our errors, and the perfecting of our spirit in holiness, that we should be familiar with tribulation; but it is deeply interesting to observe the various methods by which God reduces the whirlwind to a winnowing breeze.
1. Sometimes this is effected by educating us against the day of adversity. Most likely we are totally unaware of the process; it is only when we have passed through the ordeal that the discipline of years stands revealed. Then we perceive why our mind has been specially directed to given truths; why we have been led in prayer to seek special gifts and graces; why we have formed certain friendships and associations.
2. On other occasions the force of disaster is broken by the graduation of trial Is not this exemplified in the instance of Job? Successive messengers bring to the patriarch their sad tidings, but the crowning woe comes last. The same order has been observed in the sufferings of the Primitive Church. So when they had further threatened them, they let them go Act 4:21). And laid their hands on the Apostles, and put them in the common prison (Act 5:18). When they had called the apostles and beaten them (Act 5:40). And they stoned Stephen (Act 7:59). Menaces prepared them for captivity; fetters inured them for the scourge; the scourge ascertained their royalty, and left them strong enough to claim the martyrs diadem.
3. Again, tribulation is often relieved by counterbalancing advantages. Be sure, where there is a but against us there are, as in the case of Naaman, several grand buts for us, and it will be most to our good to ponder these. In nature we constantly see this compensatory action–see the rod of God, like that of Aaron, breaking into flowers. Losing eyesight, our other faculties forthwith acquire preternatural acuteness.
4. In that law of sympathy which prevails throughout society we see once again the sword of judgment crossed by mercys sceptre. The sick and suffering are objects of special sympathy and succour. Macaulay writes of John Bunyan: He had several small children, and among them a daughter who was blind, and whom he loved with peculiar tenderness. He could not, he said, bear even to let the wind blow on her.
III. IN GODS SPIRITUAL KINGDOM AND GOVERNMENT we find our last illustration of the inspiring truth we seek to inculcate. In the kingdom of grace are special equivalents for lifes losses, special inspirations for the passage of flood and flame. In dark periods we acquire a special interest in the Word of God. Times of adversity bring out multitudes of precious promises, as night brings out the stars. And not only so, but in the bitter conflicts of life we gain a fuller, clearer vision of truth in general, and realise its peculiar preciousness. This fuller, richer apprehension of the mind and purpose of God imbues us with new, strange qualities, and the fire forgets its power to burn. In dark periods we also receive special measures of the grace of God. We must ever gratefully acknowledge the mercy which ameliorates the world about us and makes its conditions gentler; but we must hold firmly the truth that the rough wind is stayed in the day of His east wind, chiefly through the sanctification and exaltation of the human mind in Christ Jesus. Here we often err. We plead for the rectification and amelioration of circumstances; that our path may be smoother, our load lighter, our sky brighter, We are anxious for better health, improved trade, the restoration of friends, the reduction of lifes cares, griefs and losses. We want life tempering by making our environment less exhaustive; by adjusting the world more nearly to our weakness. But this is not Gods most approved method. He does not modify the universe about us so much as He raises the mind within us; giving us relief and victory in knowledge, power, faith, hope, love, and the joy which is inseparable from a soul so richly dowered, In the day when I cried thou answeredst me and strengthenedst me with strength in my soul. Lessons–
(1) We gain an affecting view of the love of God.
(2) We see in this a reason for submission and gratitude.
(3) We see the justification of confidence and quietness.
(4) Let us go forth again with renewed courage and hope.
It is generally allowed that Dante has pictured Inferno more ably than Paradiso; and the critics explain this on the ground that the poets gloomy genius made him more skilful in depicting a dark theme than a cheerful one. The measure of Dantes genius is rare; the kind very common indeed. Most of us are clever at painting black pictures. (W. L. Watkinson.)
Troubles as storms
Troubles are compared in Holy Scripture to storms. As storms are not constant, not the normal state of the atmosphere, so troubles, except in some cases, are but occasional. As storms disturb the ordinary course of the elements, so troubles interfere with our usual mode of life, with our duties, with our joys, with all our habits. As storms are useful in the hand of the Great Ruler, so troubles fulfil the good purpose of the Divine will. As storms are not pleasant while they last, but promote discomfort, and awaken fear and apprehension, so troubles are not for the present joyous, but grievous. As storms are often destructive in their influence, so troubles break up and break down things that we would not have touched–precious things, hoarded things, cherished things, things upon which the eye and the heart rest, things which the hand grasps firmly, things in which we rest, and on account of which we rejoice. (S. Martin.)
Sorrows as winds
I. SORROWS ARE STRONG FORCES. They act as winds; they are forces before which we bend and bow.
II. SORROWS HAVE THEIR APPOINTED TIME. In the day of the east wind. There are certain winds that blow at particular seasons. Just so sorrows have their appointed times in a mans life. There is a time to mourn. Blessed be God, in the life of Heavens children, sorrows have their day, their morning, their noon, and their night. They are here, and the day of their real dance may be long, but every hour of that day tells of the days approaching end when the trouble will be no more. Now, it occasionally happens that people in trouble say, This affliction could not have come upon me at a worse time. But that is never true, unless by any wilfulness you bring your own sorrows upon yourselves. If the trouble came at a time when you would not feel it at all, why, the trouble would be useless to you, and you would have to be placed in those circumstances again and again.
III. SORROWS ARE GODS SERVANTS. He stayeth His rough wind in the clay of the east wind, just because the winds are His. He holdeth them in His fist so long as He pleases to hold them–and then sendeth them forth from the hollow of His hand when He pleases to send them forth, and calleth them back into His own hand when He pleases to recall them. Just so is it with troubles. (S. Martin.)
The adaptation of trial to the state of the afflicted
I. ADAPTED BY WHOM. He stayeth His rough wind, etc. Adapted by the Almighty Father. If God could not adapt a rough wind to a feeble nature, He would not be almighty. The very omnipotence of God involves power to do the tender and the gentle.
II. ADAPTED TO WHAT.
1. The strength of the sufferer. There is no man who thoroughly knows his own strength–certainly not until it has been developed by circumstances. There are people who overrate it; and they will say to you that they can bear such and such a thing easily, and they look upon others, and they wonder that they should be bowed down by events of a certain class. They are placed in circumstances corresponding to those of their fellow men, and they find that their strength is absolute weakness. Other persons say, Oh! I could never bear such a trial. The former cannot do what he thinks he can do; the latter can do what he thinks he cannot do. Now God makes no such mistakes. He knows just what we are. He knows our frame: He remembers that we are but dust.
2. He moderates it, moreover, according to the work which has to be accomplished. Sometimes trouble is chastening. Then trouble is intended to do a preparatory work. Or there is something that a man has to do either down here or yonder–some work for which he is not educated–and God sends a trouble to educate the man. Now God moderates affliction according to the work to be accomplished. If there be a fault to be corrected, then the trouble must have great force in it–it must be rough in its character; whereas, if it be irately educational–just simply to bring out some dormant faculty–then it need not be rough in its character, but it requires to be longer continued.
3. Adapted to the time during which this work should be finished.
4. Adapted to the power and resources, moreover, of fellow sufferers–because in most cases others suffer with us; and you do not suppose that God does not look at the entire family when He sends sorrow unto that family.
III. HOW DOES GOD DO THIS? Sometimes by removing one trouble before another comes. By lightening the affliction itself, or by so strengthening the heart of the sufferer, that the affliction is relatively lighter, or by pouring through the soul of the troubled one rich and abundant consolation.
IV. FOR WHAT PURPOSE DOES GOD DO THIS? He does it for present peace and joy. Moreover, for your enduring benefit, and in manifestation of Himself to you as a tender Father, He stayeth His rough wind in the day of the east wind. Now this is the testimony of God concerning Himself; but it is also the testimony of Gods children concerning Him. Isaiah could say this from his own experience and observation; and he addressed the words of our text to those who could acknowledge them to be true. Now, tell this to one another. God intends you to comfort each other, as well as to instruct and edify one another. Then we say to others of you, be not afraid of the rough wind. Those of you who have not felt it will feel it. (S. Martin.)
A grand symbolic picture of the world
The critics find fault with Rubens picture of the Crucifixion–they say he has painted Golgotha like a garden where, you can scarcely see the skulls for the flowers. This may, perhaps, be a defective picture of Golgotha, but it is a grand symbolic picture of our world; the things of sadness, pain, and death being half-hidden by the flowers which mercy has caused everywhere to grow. (W. L.Watkinson.)
Gods thoughtfulness in imposing burdens
Let a ponderous weight drop suddenly on a machine, and the jerk brings it down with a crash; graduate the strain, and no harm is done. How easily the delicate mechanism of the moral man might be broken down! but whilst the engineer is imperfectly versed in the theory of strains, and often sadly miscalculates the breaking point of materials entering into his constructions, He who made us knows perfectly the strength and frailty of each, and with a faultless delicacy lays upon us the burdens of life. (W. L.Watkinson.)
Lifes roses and lifes thorns
In countless ways God makes His suffering people to know that if the roses of life bear thorns, the thorns of life also bear roses. (W. L. Watkinson.)
Gods angels–judgment and mercy
The Jewish tradition relates that after the Fall the two angels of God–judgment and mercy–were sent forth together to do their office upon the sinning but redeemed race, and together they act to this day. Where one afflicts, the other heals. Where one makes a rent, the other plants a flower. Where one carves a wrinkle, the other kindles a smile. Where one scowls a storm, the other spreads a rainbow. Where one poises the glittering sword, the other covers our naked head with succouring wing. It is ever thus. His tender mercies are over all that His hands have made, and although we have brought upon ourselves awful sorrows, yet He so administers the world that by countless devices He softens our lot and saves us from despair. (W. L. Watkinson.)
More affliction, more grace
Miss Havergal writes her mother: More pain, dearest mother? May it be more support, more grace, more tenderness from the God of all comfort, more and more? May we not expect the mores always to be in tender proportion to each other? (W. L.Watkinson.)
The compensatory element in life
Plants of great splendour have usually little fragrance, and plants of much fragrance usually little colour; birds of brilliant plumage have no music, and musical birds little glory of feather; strong animals ordinarily lack speed, swift animals strength. Now that would be a very disordered state of things in which the brilliant plant ever grieved over its defect of sweetness, and the sweet flower its lack of colour; in which the bird of paradise should lament its vocalism, and the nightingale sigh over its plumes; in which the camel should fret its slowness, and the gazelle deplore its frailty. And yet this error is common to man. We look on the side of our limitations and bereavements, quite overlooking or undervaluing the particulars in which we are rich or strong. (W. L.Watkinson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
In measure; with moderation, in certain proportions which God meteth out and fitteth to their strength. When it shooteth forth; when the vine shooteth forth its luxuriant branches, he, like the vine-dresser, cutteth them off, but so as not to spoil or destroy the vine. Or, as divers interpreters render it, and the word properly and frequently signifies, in or by casting, or dismissing, or sending her or it out; or, when thou dost cast or send her out, to wit, out of her own land, in which she was planted, into captivity. He alludes to a man that divorceth his wife, which is expressed by this word; but withal intimates that this shall not be peremptory and perpetual, as other divorces were.
Thou wilt debate with it; God is said to debate or contend with men, when he executeth his judgments upon them, as Isa 57:16; Amo 7:4.
He stayeth his rough wind; he mitigateth the severity of the judgment. But I must confess I do not meet with any of the ancient or modern translators that agree with ours in this version; nor is the Hebrew verb used, so far as I know, in the signification of staying or restraining; besides, our translation takes no notice of the Hebrew preposition. But this word unquestionably signifies to remove or take away, as 2Sa 20:13; Pro 25:4,5, and thus most interpreters understand it. And so the place is very fitly thus rendered, he (or, when he, which particle may easily be understood out of the former clause, as is usual) removeth (understand either it, to wit, the vine; or them, to wit; the enemies of God and his people. And so this agreeth with the former verse, in representing the different way of Gods proceeding against his people, and his and their enemies. Either way there is only a defect of the pronoun, which I have before showed in divers places to be very usual in the Hebrew language) with or by his rough wind; by which sometimes vines and other trees are pulled up by the roots, as that did, 1Ki 19:11, whereby he understands his most terrible judgments.
In the day of the east wind; in the time when he sendeth forth his east wind; which he mentions, because that wind in those parts was most violent, and most hurtful to trees and fruits, as hath been oft observed, and therefore is used to signify the most grievous calamities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. In measurenot beyondmeasure; in moderation (Job 23:6;Psa 6:1; Jer 10:24;Jer 30:11; Jer 46:28).
when it shootethimagefrom the vine; rather, passing from the image to the thing itself,”when sending her away (namely, Israel to exile; Isa50:1, God only putting the adulteress away when Hemight justly have put her to death), Thou didst punish her”[GESENIUS].
stayethrather, asMargin, “when He removeth it by His rough wind inthe day,” c.
east windespeciallyviolent in the East (Job 27:21Jer 18:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In measure, when it shooteth forth, thou wilt debate with it,…. Or, “when he sendeth it forth” x; when God sends forth an affliction on his people, or gives it a commission to them, as all are sent by him, he does it with moderation; he proportions it to their strength, and will not suffer them to be afflicted above what they are able to bear; and as, in afflicting, he debates and contends with his people, having a controversy with them, so he contends with the affliction he sends, and debates the point with it, and checks and corrects it, and will not suffer it to go beyond due bounds; and in this the afflictions of God’s people differ from the afflictions of others, about which he is careless and unconcerned:
he stayeth his rough wind in the day of his east wind: when afflictions, like a blustering and blasting east wind, threaten much mischief, and to carry all before them, Jehovah, from whom they have their commission, and who holds the winds in his fist, represses them, stops the violence of them, and gradually abates the force of them, and quite stills them, when they have answered the end for which they are sent: or “he meditateth” y; or speaketh, as Jarchi interprets it, “by his rough wind in the day of his east wind”; God sometimes meditates hard things against his people, and speaks unto them by the rough dispensations of his providence, admonishes them of their sins, and brings them to a sense and acknowledgment of them, which is his view in suffering them to befall them; or, “he removes by his rough wind” z; their fruit, so Kimchi interprets it; as a rough wind blows off the blossoms and fruits, so the Lord, by afflictions, removes the unkind blossoms and bad fruit from his people, their sins and transgressions, as it follows.
x “in emittendo eam”, Montanus. y “meditatus est”, V. L. so it is used in Psal. i. 2. It sometimes intends a great sound and noise, such as the roaring of a lion, Isa. xxxi. 4. and Gussetius here interprets it of thunder, Ebr. Comment. p. 202. so Castalio renders it, “sonans suo duro spiritu”. z “Removit in vento suo duro”, Pagninus, Montanus; “removebit”, Vatablus; “abstulit”, Tigurine version, Piscator; so Ben Melech observes that the word has the signification of removing in Prov. xxv. 4, 5.
Fuente: John Gill’s Exposition of the Entire Bible
8. In measure. This is the second proof of the divine compassion towards all the elect, whom he chastises for this purpose, that they may not perish; and, by mitigating the punishments which he inflicts upon them, he pays such regard to their weakness that he never permits them to be oppressed beyond measure. As to the word בסאסאה, ( bĕsăssĕāh,) in measure, all interpreters agree that it denotes moderation; for otherwise we could not bear the hand of the Lord, and would be overwhelmed by it; but he keeps it back, and “is faithful,” as Paul says,
“
not to suffer us to be tempted beyond what we are able to bear.” (1Co 10:13.)
Thus also Jeremiah prays to the Lord to “chastise him in judgment,” that is, with moderation, accommodating the stripes to his weakness. (Jer 10:24.)
In her shooting forth, בשלחה, ( bĕshāllĕchāch.) Interpreters are not agreed as to the meaning of this word. Some think that it means, “by engaging them in internal wars with each other,” and others, “that God will punish their sins by that sword which they have drawn and put into his hand.” But as I cannot approve of either of those interpretations, I pass them by. I approve more highly of those who interpret it, “in her shootings forth,” that is, in plants; so as to mean, that in inflicting punishment, the Lord attacks not only their outward circumstances, but also their persons. We know that the Lord’s chastisements are various. The more light and moderate are those by which he takes from us only external blessings, which are called “the good things of fortune.” So then God punishes believers in such a manner as not only to afflict their persons, but to take from them what is necessary for the support of life, such as corn, wine, oil, and other things of that kind which the earth produces; for שלח ( shālăch) signifies to “shoot forth,” and to “produce.”
But I have another exposition which comes nearer to the Prophet’s meaning, that in shooting forth God contends with the Church, because, though he cuts down the branches and even the trunk, yet his wrath does not extend to the roots, so as to prevent the tree from again shooting forth; for there is always some remaining vigor in the roots, which he never permits to die. And this agrees with what goes before, when he promised (Isa 27:6) that Israel would bring forth “fruit.” This explains what he formerly said, in measure; namely, that he will not pull up the root; for the Lord cuts down what appears outwardly, such as branches and leaves, but defends the root and preserves it safe. But, on the other hand, he tears up the reprobate by the roots, and cuts them down in such a manner that they can never rise again.
Though he blow with his violent wind. Some translate it, “he blew with his wind,” but I think that the meaning is made more clear by saying, “though he blow.” He continues the metaphor, by which he had alluded to herbs and plants, which a violent wind causes to wither, but only in appearance; for the root is always safe. Thus though the Lord attacks believers with great violence, and takes away all their beauty and comeliness, so that they appear to be entirely slain, yet he usually preserves in them some internal vigor.
In the day of the east wind. When the Prophet spoke of “the day of the east wind,” he had his eye on the situation of Judea, to which, as we learn from other passages, that easterly wind was injurious. We know that each country has its own particular wind that is injurious to it; for in some countries the north wind, in others the south wind, and in others the east or equinoctial wind, occasions great damage, throwing down the corn, scorching or spoiling all the fruits, blasting the trees, and scarcely leaving anything in the fields uninjured. By “the east wind” in this passage, is supposed to be meant “the equinoctial wind,” which in many countries is very destructive.
Fuente: Calvin’s Complete Commentary
THE DAY OF THE EAST WIND
Isa. 27:8. In measure, when Thou sendest it forth, &c. (Margin).
We have often complained of the bitterness and depressing effects of the east wind. In Bible lands it was scorching and destructive (Job. 18:17; Job. 27:21; Gen. 41:6). Israel is represented in this chapter as a vineyard, of which God was the proprietor and guardian (Isa. 27:3). The removal of the people to Babylon seemed to contradict this declaration. They presented the appearance of a vineyard uncared for, forsaken, neglected, and spoiled. The east wind, sweeping over it, marred its beauty and checked its growth, and its desolation seemed complete. The question arises, Does God really mean what He says when He engages to keep His vineyard with continued care? In reply to this question the prophet speaks here. He justifies the ways of God to men, explaining the Divine procedure, and showing the purpose of that afflictive dispensation which He visited upon His beloved vineyard. What a consoling subject, then, is here presented,the trials of the godly
(1), in their severity, and
(2), in their mitigation.
I. THE SEVERITY OF CHRISTIAN TRIAL. Our seasons of sharp distress and loss are fitly set forth as the day of the east wind, biting and piercing, when the heart is joyless and depressed. God, who sends it, means us to feel its keenness. The severity of our trials appears
1. In the time when they overtake us. The east wind prevails with us in the early spring. So in our experience of life, when all is full of fair promise, our hopes are blasted. A young and tender faith is often sorely tested. We would push adversity into old age, with youth as a course of uninterrupted joy; but at the most unlikely periods the day of the east wind sweeps over us.
2. In their violence. The wind of adversity seems to us cruel and devastating. We speak of a reverse or bereavement as a sad blow.
3. In their continuance. We could tolerate an occasional day of east wind, but when it blows persistently for weeks, we begin to grumble. Afflictions sometimes follow each other in rapid succession. The night of weeping is long and dark, and it seems as if the morning of joy would never break (H. E. I., 52, 53).
4. Because of the aspect in which God appears to us when we are under them. He seems to be contending, debating with us, to be opposed to us. This gives the keenest poignancy to our griefs. How unworthy, often, is the view we form of Gods character in the day of the east wind, charging Him with partiality and injustice. Of all ingredients that embitter the cup of suffering, this is the most bitter, but it is an ingredient which the sufferer puts in with his own hand. As in time of east winds weak and cheerless people fall into dull, moody fits, the sighing breezes chiming in with the dull music of their own spirits, so in the day of adversity the soul sometimes loses its sense of the Divine love.
II. THE MITIGATING, ALLEVIATING CIRCUMSTANCES.
1. The day of the east wind is well timed. It blows at the right season, in the early spring. It may nip a few opening buds, but if it did not come out then, it would retard vegetation to a fatal extent afterwards. The youth may complain of his hard struggle, but it nurses a manly character.
2. Trial is limited in its duration. The east wind does not blow all the year round. These cold blasts usher in the spring.
3. God moderates its severity. In measure (1Co. 10:13). Sorrow is nicely adjusted to the heart on which it falls (H. E. I., 187, 188).
4. The following verse suggests a further alleviation, viz.:The gracious purpose accomplished by trial, to purge iniquity, and take away sin. God appoints our sorrow for the uprooting of our sin. The physician finds it necessary to adopt sharp measures, but his operation is wise and kind. A proneness to idolatry was Israels sin, and, to check this, the nation is sent into exile. Though He removed it with His rough wind in the day of His east wind, the fruit or effect was to uproot a besetting sin (H. E. I., 8589, 116, 211).
5. Another mitigating circumstance is found in Isa. 27:7. God makes a distinction between His people and the world. Great as Israels sufferings were, the judgments which descended on their enemies were far more terrible, not corrective, but destructive (1Co. 11:32). The surly blasts of the east wind may howl and chafe and spend their rage on Gods vineyard, but they are only the last remnants of the dreary winter. To those who are in covenant with God every wind that blows is charged with blessing (H. E. I., 108).
CONCLUDING REMARKS.
1. When the east wind of trial begins to blow upon us, let us hasten, not to blame God, but to examine and blame ourselves. Though trials are not always punitive, or even corrective, they are very frequently so; and in our case, as in that of Israel, the reason why the east wind is blowing probably is because there is iniquity in us that needs to be purged away (Isa. 27:8; H. E. I., 114).
2. When the east wind is blowing upon us, instead of murmuring let us recall the mitigating circumstances of which I have reminded you, and let us thank God that He loves us too much to leave us under the power of iniquity (Heb. 12:5-10; H. E. I., 162165).William Guthrie, M.A.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE STORMS OF LIFE
Isa. 27:8. In measure when it shooteth forth, &c.
I. There is a special appropriateness in comparing the trials of life to storms.
1. Storms are the exceptions and not the normal or common condition of the atmosphere. In the world ye shall have tribulation. True; but Christ in saying so does not assert that we shall have tribulation only. Man is born unto trouble, as the sparks fly upward. Yes; but it is not said that there is nothing but trouble. Through much tribulation, &c. Yea, through many storms the mariner has to go through life; but there is fine weather also.
2. Storms come from God. See what is said about trouble (Job. 5:6), All my springs are in THEE, the sweet and the bitter.
3. Storms come from different directions: the family, the Church, business, &c.
4. Storms are unpleasant to bear. The anxiety of the sailors wife. The traveller on the moor.
5. Storms leave their traces behind. The ravages of the sea. The effects of gales on edifices. So in life. The bereaved family. The capitalist reduced to want, &c.
6. But storms are beneficial (Heb. 12:10-11).
II. The storms of life are regulated and controlled by God. It is of Him that our text speaks. Who debates in measure? Who stayeth His rough wind in the day of His east wind? He who is almighty, all-wise, and good. His greatness, as shown in the firmament, hints that He is too great to observe human beings. But notice our Saviours teaching: while instructing us concerning His Father, He speaks not of His omnipotence, &c., but of His observation of small things (Mat. 10:29-30). Put a green leaf or a drop of water under a microscope, and you will see myriads of living animalcules. God observes every one. Casting all your care on Him, for He careth for you. He and you!
III. The storms of life are proportioned to His peoples strength. In measure. (See pp. 290, 291.) A Jew never exercised greater care and exactitude in weighing out his gold and diamonds than does God while meting out trials to His people. Grace to help in time of need; yea, and storms equal to our strength. We do not know how much our strength is. One man over-estimates his strength, another under-estimates it. But He knoweth our frame. God is faithful, who will not suffer you to be tempted above that ye are able (H. E. I. 179188, 36743695).
In various ways He maintains the merciful proportion of the storm to the strength.
1. He does so sometimes by sending the lesser storms before the greater. Jacob at Bethel was unable to undergo the trials of Jacob at Mahanaim. By the time he reached the latter place, he had become a prince, an Israel. Carrying the least burden prepares a man for carrying the greatest (Hercules and the ox).
2. Sometimes by sending the heaviest first. The man may then be in the fulness of his vigour, or in spirit he may be so contumacious that some rough handling may be necessary to bring his pride into subjection.
3. By removing one trial before another comes. Poverty is taken away before ill-health sets in. He stayeth His rough wind.
4. By sending each one in its time. It could not have come at a worse time. Who says so? If it had happened at another time, it would have been easier to bear. That may be so, but would it have been as profitable? It was necessary for you to feel. Less suffering would not have sufficed for that end.
IV. The storms of life promote purposes of wisdom and love.
1. The Lord sometimes orders trials as chastisements. It is not always so; we are too apt to explain everything as chastisement. But God has promised to correct (Jer. 30:11), and it is the promise of a father, not the threatening of a judge.
(1.) Sometimes one correction prevents many more.
(2.) When the Lord sends trials in the way of correction, He graciously gives His children the reasons for thus dealing with them. The iniquity which he knoweth (1Sa. 3:13). What father would correct a child without explaining to him what it was for? And what correction would benefit the saints while ignorant of the object in view? Possibly the neighbours may not know, but he has himself a private account with God. Hence arises a consequent duty (H. E. I. 144).
(3.) When God thus sends trials, they are corrections, and not merely punishments; manifestations not of vengeance, but of His love. A gardener uses the pruning-knife only for the good of the fruit-bearing trees in his garden. Gods corrections are designed only to take away the sin of His people (see Isa. 27:9, and Zec. 13:9; H. E. I. 5674).
2. The Lord sometimes orders trials as exhibitions of the graces of His people. The tempest which beat upon Job was not corrective, though he thought so while it lasted (Job. 10:2; Job. 13:24). The trial brought out into view his trust in God: Though He slay me, yet will I trust in Him. The Lords purpose was to prove that Job was a perfect and an upright man (H. E. I. 9198).
3. Storms are sometimes preventive. A fiery trial is approaching; the man is in danger, for he is too weak to withstand it; by a lesser trial he is withdrawn from it. Two ships are drawing near in a fog; they are making towards each other at a perfect angle. The top-mast of one is blown down; the men on deck bemoan the misfortune; but it was the means of slackening the pace of the vessel, and so prevented a collision. A man is sometimes laid on a bed of sickness to save his lifeto save his soul!
4. Storms sometimes prepare men for nobler work. Moses, after being brought up in the lap of luxury, is watching the flock forty years in Midian. All the learning of Egypt is lost in a shepherd. Nay! Moses requires a double education, for he has a duplicate work to performappearing before Pharaoh in the palace, and leading Israel through the wilderness. E.g., what good can a preacher do, if he has no experience of his own? (Psa. 51:12-13; 2Co. 1:3-6; H. E. I. 101108, 2464, 2465).
Some one may say that he has no knowledge of storms from experience. Wait! Peradventure thou shalt know. Should they come, bow. Nothing breaks, if it bends.Gweithiau Rhyddieithol, pp. 7881, by the late William Ambrose of Port Madoc. Translated from the Welsh by the Rev. T. Johns of Llanelly.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) In measure . . .Literally, with the force of iteration, with measure and measure. The verse continues the thought of the preceding. The word for measure is strictly definite: the seah, or third part of an ephah (comp. Isa. 5:10), and therefore used as proverbial for its smallness, to express the extreme moderation of Gods chastisements.
When it shooteth forth, thou wilt debate With it.Better, When thou didst put her away, thou didst plead with her. The prophet falls back upon the thought of Hosea 1-3, that Israel was the adulterous wife to whom Jehovah had given, as it were, a bill of divorcement, but against whom He did not carry the pleadings to the furthest point that the rigour of the law allowed. Comp. for this meaning Isa. 1:1; Deu. 24:1; Mal. 2:16.
He stayeth his rough wind . . .The words have become familiar, as expressing the loving-kindness which will not heap chastisement on chastisement, lest a man should be swallowed up of overmuch sorrow, which keeps the rough wind from completing the devastation already wrought by the scorching east wind. That rendering, however, can scarcely be maintained. The word translated stay is found elsewhere in Pro. 25:4-5, and there has the sense of separating, or sifting. And this is its sense here also, the thought expressed asserting, though in another form than the traditional rendering, the compassion of Jehovah, in that He sifts with his rough wind in the day of east wind; though punishment come on punishment, it is reformatory, and not simply penal, to sift, and not to destroy. A rendering accepted by some critics gives, He sigheth with His rough wind, as though with a sorrowing pity mingled with the chastisement.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 27:8 In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
Ver. 8. In measure. ] Heb., Modio i.e., exigua mensura, in a small measure (by peck peck), and as his people are able to bear; 1Co 10:13 ad emendationem, non ad internecionem.
When it shooteth forth.
Thou wilt debate with it.
He stayeth his rough wind, &c.,
In the day of the east wind.
a Dr Godwyn. Flagella tantum quaedam decutiuntur. – Scultet.
In measure = By measure. Referring to the smiting of Israel, as being in limited measure. Hebrew. seah. App-51. (11), (5).
when it shooteth forth = when Thou didst send it forth (i.e. the stroke of Isa 27:7).
Thou wilt debate with it = Thou wilt curb it (i.e. the stroke of Isa 27:7). Hebrew. rib. = plead, as in Isa 1:17; Isa 3:13; Isa 51:22. Jer 2:9, Jer 2:29; Jer 12:1; Jer 50:34. Mic 7:9.
rough = harsh, or severe.
wind. Hebrew. ruach. App-9.
east wind. A violent, hot, scorching wind; pernicious to the fruit of a vineyard.
measure: Isa 57:16, Job 23:6, Psa 6:1, Psa 38:1, Psa 103:14, Jer 10:24, Jer 30:11, Jer 46:28, 1Co 10:13, 1Pe 1:6
it shooteth forth: or, thou sendest it forth
thou wilt: Isa 1:5, Isa 1:18-20, Isa 5:3, Isa 5:4, Jdg 10:10-16, Jer 2:17-37, Hos 4:1, Hos 6:1, Hos 6:2, Hos 11:7-9, Mic 6:2-5
he stayeth: etc. or, when he removeth it
his rough: Isa 10:5, Isa 10:6, Isa 10:12, Psa 76:10, Psa 78:38, Jer 4:11, Jer 4:27, Eze 19:12, Hos 13:15
Reciprocal: 1Sa 30:2 – slew not 2Sa 24:16 – It is enough Ezr 6:6 – be ye far Job 1:12 – only Job 38:11 – but Psa 125:3 – the rod Isa 28:27 – the fitches Jer 3:22 – we Eze 6:8 – General Amo 9:8 – saving Hab 1:9 – their faces shall sup up as the east Phi 2:27 – but on Rev 7:1 – holding Rev 7:3 – Hurt not
TROUBLES DIVINELY ADAPTED
He stayeth His rough wind in the day of the east wind.
Isa 27:8
Two somewhat distinct meanings may be attached to these words. They may mean that two evil winds cannot blow in full force together. If they blow together, there is a chastening of the evil influence of both winds. Or the prophet may be referring to the same wind, by the words rough wind and east wind, and he may mean simply to imply that every strong wind God restrains. Whichever view you take of the passage, the great truths presented by it are the same. The subject is the adaptation of trial to the state of those who are afflicted.
I. Sorrows are strong forces.They are winds; they act as winds; they are forces before which we bend and bow. (1) The wind acts upon the sapling or the young tree, and shaking it, it roots it. So do troubles act upon young Christians. (2) The wind acts upon ripe fruit, which hangs upon the boughs of the tree ready to fall, and which requires a slight mechanical force only, a mere touch, to bring it down. Thus it is with the fruits of the Spirit, and with all the products of Divine training and heavenly discipline.
II. Sorrows have their appointed time.In the day of the east wind. There is a time to mourn. Trouble does not come before its time, it does not come after its time; it comes in its season. They are here, and the day of their residence may be long; but every hour of that day tells of the days approaching end, when the trouble will be no more.
III. Sorrows are Gods servants.He stayeth His rough wind in the day of the east wind, just because the winds are His. Troubles are Gods ministers; they are entirely under His control, and they do only His bidding. They are adapted to the state of those who are afflicted. (1) Adapted by whom? By the Almighty Father. (2) Adapted to what? To the strength of the sufferer, and to the work which has to be accomplished. (3) How does God do this? Sometimes by removing one trouble before another comes. Sometimes by lightening the affliction itself, or by so strengthening the heart of the sufferer that the affliction is relatively lighter; or by pouring through the soul of the troubled one rich and abundant consolation. (4) For what purpose does God do this? He does it for present peace and for present joy. He would sooner see you laugh than cry, smile than weep. He stayeth His rough wind in the day of the east wind that there may be a restoration of the elasticity of the spirit.
Illustration
Gods chastisements have for their end the recovery of those whom He chastens, and would not be effectual for this end unless they were carefully apportioned and adjusted to the particular case.
Isa 27:8. In measure when it shooteth forth Rather, In measure when thou sendest it forth, as , may be properly rendered. The words seem to be addressed by the prophet to God, and to signify that God would observe a measure in punishing the Jewish people, and not go beyond a certain degree; and that he then would send them forth again, namely, from captivity: from which God, after they had suffered sufficient correction, would deliver them by a singular providence. Thou wilt debate, or contend with it God is said to debate or contend with men, when he executes his judgments upon them. But may be rendered, Thou wilt contend for it, that is, undertake its cause and defend it. This is still spoken of Gods singular protection of the Jews, when they returned from Babylon. He stayeth his rough wind He mitigates the severity of the judgment; in the day of the east wind In the time when he sendeth forth his east wind, that is, very grievous and destructive calamities. The cast wind, being a dry, blasting wind, and the most violent and destructive of all others in those parts of the world, is frequently put, in the Scriptures, for the calamities of war, and such like wasting judgments: see Jer 4:11-12; Eze 17:10; and Eze 19:12; Hos 13:15. Here it seems to be mentioned with a reference to the shooting forth of the branches of the vine, spoken of in the foregoing words, that wind being very prejudicial to tender shoots.
27:8 In {h} measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.
(h) That is, you will not destroy the root of your Church, though the branches of it seem to perish by the sharp wind of affliction.
The Lord had scattered His people when they needed punishment, but He had not destroyed them. Since Isaiah used a feminine suffix here, it is possible that he alluded to a husband sending his wife away in divorce. He had let the fierce winds of His anger blow on them, but, as with the sirocco, His anger eventually subsided.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)