Exegetical and Hermeneutical Commentary of Isaiah 42:22
But this [is] a people robbed and spoiled; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
But this is a people robbed and spoiled – The Jewish people, though highly favored, have been so unmindful of the goodness of God to them, that he has given them into the hand of their enemies to plunder them. This is to be conceived as spoken after the captivity, and while the Jews were in exile. Their being robbed and spoiled, therefore, refers to the invasion of the Chaldeans, and is to be regarded as spoken propheticly of the exiled and oppressed Jews while in Babylon.
They are all of them snared in holes – This passage has been variously rendered. Lowth renders it, All their chosen youth are taken in the toils; following in this the translation of Jerome, and rendering it as Le Clerc and Houbigant do. The Septuagint read it, And I saw, and the people were plundered and scattered, and the snare was in all their private chambers, and in their houses where they hid themselves; – meaning, evidently, that they had been taken by their invaders from the places where they had secreted themselves in their own city and country. The Chaldee renders it, All their youth were covered with confusion, and shut up in prison. The Syriac, All their youth are snared, and they have hid them bound in their houses. This variety of interpretation has arisen in part, because the Hebrew which is rendered in our version, in holes ( bachurym) may be either the plural form of the word bachur (chosen, selected); and thence youths – selected for their beauty or strength; or it may be the plural form of the word chur, a hole or cavern, with the preposition (b) prefixed. Our translation prefers the latter; and this is probably the correct interpretation, as the parallel expression, they are hid in prison-houses, seems to demand this. The literal interpretation of the passage is, therefore, that they were snared, or secured in the caverns, holes, or places of refuge where they sought security.
And they are hid in prison-houses – They were concealed in their houses as in prisons, so that they could not go out with safety, or without exposing themselves to the danger of being taken captive. The land was filled with their enemies, and they were obliged to conceal themselves, if possible, from their foes.
And none saith, Restore – There is no deliverer – no one who can interpose, and compel the foe to give up his captives. The sense is, the Jewish captives were so strictly confined in Babylon, and under a government so powerful, that there was no one who could rescue them, or that they were so much the object of contempt, that there were none who would feel so much interest in them as to demand them from their foes.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. They are all of them snared in holes – “All their chosen youths are taken in the toils”] For hapheach read huphachu, in the plural number, hophal; as hochbau, which answers to it in the following member of the sentence. Le Clerc, Houbigant. huppach, Secker.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But this is a people robbed and spoiled: but notwithstanding this great respect which God hath to his law, and to his people for the sake of his law, it is apparent that God hath severely scourged you for your sins; and therefore take heed that you do not provoke him by your obstinate infidelity, lest he cast you off for ever.
They are all of them snared in holes, and they are hid in prison-houses; they are, or have been, taken in snares made by their own hands, and by Gods just judgment delivered into the hands of their enemies, and by them cast into pits, or dungeons, and prisons.
None delivereth; none saith, Restore; none afford them either pity or help in their extremities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. holescaught by their foesin the caverns where they had sought refuge [BARNES].Or bound in subterranean dungeons [MAURER].
prison-houseseitherliteral prisons, or their own houses, whence they dare not go forthfor fear of the enemy. The connection is: Notwithstanding God’s favorto His people for His righteousness’ sake (Isa42:21), they have fallen into misery (the Babylonish and Romishcaptivities and their present dispersion), owing to their disregardof the divine law: spiritual imprisonment is included (Isa42:7).
none saith, RestoreThereis no deliverer (Isa 63:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But this is a people robbed and spoiled,…. The Jewish people, who shut their eyes against the clear light of the Gospel, and turned a deaf ear to Christ, and to his ministers, rejected him, and persecuted them; these were robbed and plundered by the Roman soldiers of all their riches and treasures, when the city of Jerusalem was taken:
they are all of them snared in holes; such of them as escaped and hid themselves in holes, and caverns, and dens of the earth, were laid in wait for and taken, and dragged out, as beasts are taken in a pit, and with a snare. Josephus b says, some the Romans killed, some they carried captive, some they searched out lurking in holes underground, and, breaking up the ground, took them out and slew them:
and they are hid in prison houses; being taken by their enemies out of their holes, they were put in prisons, some of them, and there lay confined, out of which they could not deliver themselves:
and they are for a prey, and none delivereth; when they were taken by the Chaldeans, and became a prey to them, in a few years they had a deliverer, Cyrus, but now they have none:
for a spoil, and none saith, restore; there is none to be an advocate for them; no one that asks for their restoration; for almost seventeen hundred years a they have been in this condition, and yet none of the kings and princes of the earth have issued a proclamation for their return to their own land, as Cyrus did; and no one moves for it, either from among themselves or others.
a Written about 1730 A. D. The Jews in 1948 once again became a nation. Editor. b De Bello Jud. l. 7, c. 9. sect. 4.
Fuente: John Gill’s Exposition of the Entire Bible
22. But this people. Isaiah now declares that it is through their own fault that the people are miserable and appointed to destruction, because they reject God, who would otherwise have been inclined to do good to them, and because they deliberately set aside all remedies, and wish for death, as is commonly the case with men who are past hope. Thus he excuses God in such a manner as to bring a heavy accusation against the people, because they have rejected him by their ingratitude, and have abused his fatherly kindness. Yet, as I remarked a little before, he mentions these things, not so much for the sake of excusing God, as of bringing a bitter complaint, that his countrymen have leagued to their destruction; because, as if on set purpose, they have precipitated themselves into many calamities. If, then, we see the Church, at the present day, in a ruinous and revolting condition, we ought to ascribe it to our iniquities and transgressions, by which we do not suffer God to do good to us.
The copulative ו (vau) is rendered by some therefore; but I have preferred to translate it but; for it states a contrast to that desire by which the Lord declared that he was prompted to defend his people, if they had permitted it. I choose to interpret הפח (hapheach) as a gerundial participle, about to be snared; for he speaks of a nation which was about to be led into captivity. As to בהורים, ( bahurim,) I think that two words, instead of one, are here used to signify in dens; for to translate the word young men, appears to me to be at variance with the context.
They shall be made a spoil. They who interpret this as relating to the whole human race, who have no Savior but Christ, (Joh 8:36,) adduce nothing that corresponds to the Prophet’s meaning; for he simply declares that the people shall perish without hope of deliverance, because they rejected the grace of God. Let us infer from this what must befall us, if we do not in due time embrace the grace of God offered to us. We shall certainly deserve to be deprived of all aid, to be exposed as a prey and a spoil, and utterly to perish.
Fuente: Calvin’s Complete Commentary
SIN A SPOILER
Isa. 42:22. But this is a people robbed and spoiled.
When the unsuspecting traveller is waylaid, overcome by superior force and plundered; when a house is broken into and all its valuables carried off; when a country is overrun by hostile armies, devastated and pillaged, we cry out against such outrages, and pity the poor victims. Shall we be moved by wrongs like these, and yet be indifferent to the far more fearful robbery and spoliation which we have suffered through sin? Shall we continue to harbour and encourage the spoiler, who is snatching from us our most valuable possessions, nay, is even making a prey of ourselves? It is sad to contemplate the havoc which sin has made upon our nature. But it is necessary to have a right estimate of the extent to which we have suffered. Deep convictions of the reality, nature, and consequences of sin are essential to a proper appreciation of the blessings of the gospel.
We are not left in doubt as to the cause of Israels degradation. The question is put and answered in Isa. 42:24. There is the explanation of the misery and ruin in which the people were involved. It would have been a small matter had the invaders only spoiled them of their possessions, but they themselves became a prey. The condition to which they were reduced is a good example and representation of the consequences of sin. Let us contemplate the ravages of this spoiler in the light of the words before us:
I. Sin robs us of peace. It is a truth which we cannot evade, that as soon as a man commits a sinful act he has introduced into his life an element of unrest and misery. He has broken down the walls which protected him on every side, and now the forces of evil assail him unopposed. In this respect every sin bears a resemblance to the first sin. The guilty pair in Eden sought concealment among the trees, but it was an unavailing refuge. God brought them forth for conviction and sentence. There is no peace to the wicked. He has leagued against himself penal forces which cannot be resisted. What is here said of Israel is true of him, they are snared in holes. In the false refuges to which the guilt-stricken soul betakes itself, it is snared and taken. Sin most surely finds out the sinner. He becomes a prey to the wicked deeds which he has committed. We have heard of man-traps and spring-guns being fixed with wires in such a manner that when a wire was trod upon, a gun wheeled round, and shot or wounded the intruder. Such are the dangers which beset the sinner as he pursues his lawless course. How can there be any peace or security in such a case? The moment we sin, God delivers us over to the spoilers, who track our steps, and give us no peace (H. E. I. 46034612).
II. Sin robs us of liberty. Under the plausible pretext of giving us liberty, it takes it from us. (2Pe. 2:19.) Men think that by indulging evil desires they widen the bounds of their freedom, but soon they find themselves degraded slaves (H. E. I. 44824484). They think it a fine thing to be allowed to do as they like, but ere long they become the captives of their sinful likings. We all know the enchaining power of habit. Sin is a hardening thing, but it is also cunning, deceitful, insidious (Heb. 3:13). Surely in vain is the net spread in the sight of any bird, but foolish man rushes into the net. He harbours the thief who will plunder him of his choicest treasures, and deprives him of his liberty. He dallies with the deceiver, till he is fast in its clutches. Priding himself on his freedom, he finds it only a freedom to do evil, a freedom from law, while he has lost the power of doing good. Milton speak of those
Who bawl for freedom in their senseless mood,
And still revolt when truth would set them free:
License they mean when they cry Liberty!
III. Sin robs us of moral power and influence. Righteousness is bold, fearless, strong; but disobedience is weak and cowardly. A holy and upright life is an influence for good. The man who walks with God, who is much with Him in secret communion, reflects the heavenly rays that fall upon his own soul, and becomes a light and a guide to others. But once admit sin into the heart, and his moral power is so far lost. He no longer looks with reproving eye on the sins of other men, for he has allowed the spoiler to enter his own heart and to sap his spiritual strength. Take Samson as an example. Revealing to his temptress the secret of his strength, and suffering his locks to be shorn, he thought he might go forth as at other times and shake himself free of his assailants; but he wist not that the Lord was departed from him. He is a type of thousands who have been spoiled through sinful indulgence of their moral power. This result is brought about in a gradual, imperceptible way, just as a disease may for long have its seat in the system before it reveals itself outwardly; but meanwhile the mans strength is declining. The sin you indulge may be unknown to the world, but there will be a something in your life and demeanour which will betray a hidden weakness, a waning power, a flagging zeal (H. E. I. 44914495).
IV. Sin robs us of sensibility. A long course of wickedness deadens the moral sense, makes men think lightly of sin, and even disregard the divine threatenings and judgments (Isa. 42:21.). What spiritual blindness sin has wrought! what gross insensibility! The fire closes round him, yet he cares not. God contends with him, but conscience is so seared and deadened that nothing can rouse it. See, then, what sin can do. It can so rob and spoil us as to leave us destitute of any feeling to which either Gods love or wrath can appeal.
These are some of the treasures of which sin robs us. It opens so many doors by which spoilers enter. The theft may be perpetrated in a stealthy, secret way, so that for a time the sinner is not aware of his loss, nay, may be deluded with the notion that he is a gainer, and not a loser; but soon the deception is discovered when he finds that for a few glittering toys he has bartered away his choicest endowments, that the prowlers whom he never suspected have made off with his most precious treasures. Our subject presents a true picture of mans state; but a man may be robbed and not be aware of it. Some precious article may be surreptitiously taken from his house, and not be missed for a long time. So it is with the unawakened sinner. He knows not that he has been harbouring thieves who have carried off his substance and robbed him of his spiritual possessions. If he set any value on these things, he would soon see his destitution; but, pleased with trifles, he knows not his loss (Rev. 3:17).
Our first need, then, is to be convinced that we have been robbed and spoiled. Reflect, O sinner, on the state to which Satan has reduced you, the prey which sin has made of you. Look up to Godno peace, no communion, but a sentence ready at any moment to be carried into execution. Look into your own heart, where corruption is weaving its cords around you.
But can the stolen goods be recovered? So far as human help goes we are helpless; none saith, Restore. But there is One who can arrest the spoiler and bring back the lost treasures. If stung by the nettle, you have not far to look for the leaf that eases the pain (Isa. 42:21). Christ has said, Restore: stop thief, and invites us to the enjoyment of the dignity and riches we have forfeited (Rom. 5:1; Col. 1:20; Rom. 3:22-26; Joh. 8:32; Gal. 5:1; Zec. 12:10).William Guthrie, M.A.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22) But this is a people robbed and spoiled . . .It is hard to say whether the prophet contemplates the state of the exiles in Babylon, or sees far off yet another exile, consequent on a second and more fatal falling off from the true ideal.
None delivereth . . . none saith, Restore.The tone of despondency seems to come in strangely after the glorious promise of deliverance. On the whole, therefore, the second view seems the more probable; and, so taken, the verse finds its best commentary in Romans 9-11, which is permeated through and through with the thoughts of 2 Isaiah. The holes are, primarily, rock-caves, used, not as places of refuge (Isa. 2:19), but as dungeons.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. But Better, notwithstanding.
This is a people robbed and spoiled They leave the worship of Jehovah; then enemies are sent among them, who unwittingly are God’s instruments of chastisement. All this is in glaring contrast with that condition which Jehovah’s mercies were intended to produce.
Snared in holes Possibly caves, whither, when pursued, fugitives fled.
In prison houses Perhaps they were often kept in their own houses by a besieging enemy.
None saith, Restore No one who can interfere says this; in other words there is no deliverer.
2 3-25
Who will give ear to this? Who hearken Calvin and Stier explain this clause as a reproachful exclamation; but Birks, with much truth, says: “It is rather a wondering search after the small remnant who will lay the message to heart amidst the general unbelief.”
Who gave Jacob for a spoil did not the Lord? Jacob, having splendid opportunities, and using them properly, could have saved himself, but he did not so use them, and has himself wrought the “spoil and the plunder.”
In retribution the Lord has sent the Chaldean as his instrument. The masses of Israel, down to and even through the Captivity, have suffered fury of God’s anger. The nation is overturned; temple and city are destroyed; exile and its mortifications are gloomily endured; but these have been a purifying fire to the remnant few only, while the masses still heed not the desolations thus made upon them as a whole people. In Isa 42:19-25 Israel is still the servant of Jehovah, chosen, yet unfaithful to his trust; instructed, yet dark minded; and at best improving but imperfectly the divine lessons given.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 42:22-24. But this is a people robbed, &c. It was reasonably to be expected, that the Jews, blessed with so great privileges, would have been greatly honoured and respected: but, abusing those privileges, their case and situation has been in various periods what the prophet describes in this verse, and the subsequent part of the chapter; broken, plundered, spoiled, despised by other nations, subject to the insolence of conquerors, shut up in prisons, trod upon, abused and punished in such a manner, as may justly raise the greatest commiseration. Their history, since the crucifixion of the Redeemer, supplies us with one continued detail of their miseries and afflictions; yet,which is most astonishing,Who among them giveth ear? Who heareth for the time to come? Who among them considereth the cause of their sufferings, and becometh obedient to the law of Christ.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 42:22 But this [is] a people robbed and spoiled; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
Ver. 22. But this is a people robbed and spoiled. ] And all too little, unless they were better. Jerome expoundeth this of the destruction of the Jews by the Romans, after their voluntary blindness and malice showed against Christ, at what time they were pulled out of holes and privies, spoiled, slaved, sold thirty a penny.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
this is a People. Showing most clearly that Israel is the subject of this member.
Fuente: Companion Bible Notes, Appendices and Graphics
a people: Isa 1:7, Isa 18:2, Isa 36:1, Isa 52:4, Isa 52:5, Isa 56:9, Jer 50:17, Jer 51:34, Jer 51:35, Jer 52:4-11, Luk 19:41-44, Luk 21:20-24
they are all of them snared: or, in snaring all the young men of them
are hid: Isa 42:7, Isa 14:17, Isa 45:13, Psa 102:20, Jer 52:31
a spoil: Heb. a treading, Isa 51:23, Deu 28:29-33, Psa 50:22
Reciprocal: Gen 42:19 – house 1Sa 13:6 – in caves Isa 2:10 – Enter Isa 5:13 – my people Isa 5:29 – lay hold Isa 49:24 – prey Hos 7:9 – devoured Zec 9:11 – I have Rev 6:15 – hid
Fuente: The Treasury of Scripture Knowledge
Isa 42:22-24. But this is a people robbed and spoiled Notwithstanding the great respect which God hath had, and still hath, for his people, it is evident he hath severely scourged them for their sins. They are all of them snared in holes, &c. They have been taken in snares made by their own hands, and, by Gods just judgment, delivered into the hands of their enemies, and by them cast into pits, or dungeons, and prisons. And none saith, Restore None afforded them either pity or help in their extremities. Who will give ear to this O that you would learn from your former and dear-bought experience to be wiser for the future, and not to provoke God to your own total and final ruin. Who gave Jacob for a spoil? Did not the Lord? Do not flatter yourselves with a conceit of impunity, because you are a people whom God hath favoured with many and great privileges; for as God hath punished you formerly, be assured, if you continue to sin, he will punish you more and more. It was reasonably to be expected that the Jews, blessed with such great privileges, would have been greatly honoured and respected; but, abusing those privileges, their case and situation have been, in various periods, what the prophet describes in these verses; broken, plundered, spoiled, despised by other nations, subject to the insolence of conquerors, shut up in prison, trod upon, abused and punished in such a manner as may justly raise the greatest commiseration. Their history, since the crucifixion of the Redeemer, supplies us with one continued detail of their miseries and afflictions; yet, which is most astonishing, who among them giveth ear? who heareth for the time to come? Who among them considereth the cause of their sufferings, and becometh obedient to the law of Christ? Dodd.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
42:22 But this [is] a people {z} robbed and plundered; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, {a} Restore.
(z) Because they will not acknowledge this blessing from the Lord, who is ready to deliver them, he permits them to be spoiled by their enemies through their own fault and incredulity.
(a) There will be no one to comfort them , or to will the enemy to restore that which he has spoiled.
Fuente: Geneva Bible Notes
In contrast to God’s purpose for Israel (cf. Exo 19:5-6), the nation was in a position, because of her own sin and God’s discipline of her, from which she could not deliver herself, much less lead the Gentiles into the light (cf. Isa 45:14-25; Deu 28:49-53). Each description of Israel in this verse contrasts with what she should have been in the will of God.