And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell.
9. Pilgrimages and deputations to the shrines of foreign deities form a fitting conclusion to the enumeration of their idolatries. Another view taken of the verse is that it refers to political embassies sent to court the favour of some great heathen power. This idea derives support from the resemblance of the passage to Eze 23:16; Eze 23:40, but it is out of keeping with the other allusions of the verse. Oil and ointment have nothing to do with politics; on the other hand unguents of various kinds played a great part in the cultus of the Semites. (See W. R. Smith, Religion of the Semites 2 , pp. 232 f., 382 f.) And the last line of the verse is most naturally explained as an allusion to infernal deities.
And thou wentest to the king, &c.] Rather, And thou hast journeyed to Melek with oil. “Melek” means king, and is here understood by many of the Great King of Assyria or Babylon. But for the reasons given above it is necessary to explain it as the name of a deity. It is, in fact, the word which has come to us in the Hebrew Bible under the form Molech, its proper vowels having been replaced in Jewish tradition by those of bsheth, “shameful thing.” (see W. R. Smith, l.c. p. 372.) It was a title applied by the Northern Semites to many gods, and even (among the Israelites) to Jehovah, as “king.’ ” Here it seems to be used as a proper name, and the verb “journey” shows that a foreign god is meant; possibly, as Duhm thinks, Milkom, the chief god of the Ammonites, with whom the Samaritans seem to have been in close alliance (Neh 2:10; Neh 4:7; Neh 6:1 ff.).
thy perfumes ] or ointments.
and didst send thy messengers far off ] Where they could not go in person they sent messengers with offerings.
and didst debase thyself even unto hell ] Rather, and hast sent deep to Sheol (lit. “hast deepened [sc. thy sending] to Sheol”), i.e. they sought the favour of the deities of the underworld, by consulting their oracles etc.
Fuente: The Cambridge Bible for Schools and Colleges
And thou wentest to the king – Margin, Respectedst. Jerome renders this, Thou hast adorned thyself with royal ointment, and hast multiplied thy painting; and evidently understands it as a continuance of the sentiment in the previous verses as referring to the kind of decoration which harlots used. The Septuagint renders it, Thou hast multiplied thy fornication with them, and hast done it with many who are far from thee. The Chaldee renders it, When thou didst keep the law thou wert prosperous in the kingdom; and when thou didst abound in good works, then thine armies were multiplied. Lowth supposes that the king of Egypt or Assyria is intended, and that the prophet refers to the fact, that the Hebrews had sought an alliance with them, and in order to secure it, had carried a present of valuable unguents, after the manner of the East. Rosenmuller supposes, that by the king an idol was intended, and that the sense is, that they had anointed themselves with oil, and prepared perfumes, in order to be acceptable to the idol; that is, had decorated themselves as harlots did.
Grotius supposes that it means that they had imitated foreign kings, and copied the customs of other nations, and refers to the example of Ahaz 2Ki 16:10. Others suppose that the word king is to be taken collectively, and that it means that they had sought the alliance, and imitated the customs of foreign nations in general. It is probable that the prophet refers to some such fact. On former occasions, they had sought the alliance of the king of Assyria (see Isa 7:1); and on one occasion, at least, they had meditated an alliance with the king of Egypt (Isa 30:2 ff.) The essential idea is, that they had proved unfaithful to Yahweh. This idea is presented here under the image of a female unfaithful to her husband, who had decorated and perfumed herself that she might allure others. Thus the Jews had forsaken God, and had endeavored to make themselves agreeable in the sight of other nations, and had courted their friendship and alliance. The word I king, according to this, refers not to idols, but to foreign princes, whose assistance had been sought.
And didst increase thy perfumes – That is, for the purpose of rendering thyself agreeable, after the manner of a licentious female (see Pro 7:17). The custom of perfuming the person was common in the East, and is still practiced there.
And didst send thy messengers – That is, to distant nations, for the purpose of securing their alliance.
And didst debase thyself even unto hell – On the meaning of the word hell, see the notes at Isa 5:14. The idea is, that they had sunk to the deepest possible debasement. In forsaking Yahweh; in seeking foreign alliances; in their anxiety to secure their aid when Yahweh was abundantly able and willing to protect them, they had sunk to the lowest degradation of character and condition. The sentiment is, that people degrade themselves when they do not put confidence in God, and when, distrusting his ability, they put reliance on any other aid than his. If people have God for their protector, why should they court the friendship of earthly princes and kings?
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. And thou wentest to the king with ointment – “And thou hast visited the king with a present of oil”] That is, the king of Assyria, or Egypt. Hosea, Ho 12:1, reproaches the Israelites for the same practice: –
“They make a covenant with Assyria,
And oil is carried to Egypt.”
It is well known, that in all parts of the east, whoever visits a great person must carry him a present. “It is counted uncivil,” says Maundrell, p. 26, “to visit in this country without an offering in hand. All great men expect it as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted.” Hence shur, to visit a person, is equivalent to making him a present; and teshurah signifies a present made on such occasions; as our translators have rightly rendered it, 1Sa 9:7; on which Jarchi says Menachem exponit teshurah, quod significat oblationem sive manus, ut aliquis aspiciat faciem regis, aut alicuius magnatis. “Menachem expounds teshurah of an offering or gift which is presented in order to be admitted into the presence of the king or some great man.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou wentest, either by thyself, or by thy messengers, as it follows. Or, thou didst look, to wit, earnestly, with expectation and vehement affection.
To the king; either to Moloch, which was as it were the king or chief of their idols, and which signifies a king. Or to the great king of Assyria, called the king by way of eminency, to whom the Israelites in the days of Isaiah were very prone to seek, and trust, and send presents. Although the word king may be here taken collectively for the kings of Assyria or Egypt, or any other king, from whom they desired or expected help in their straits. And so the prophet passeth here from their idolatry to another sin, even to their carnal confidence in heathen princes, for which they are oft severely reproved; although these two sins were commonly joined together, and they easily received idolatry from those kings whose help they desired.
With ointment; with precious ointments, and particularly with balm, which was of great price, and was a commodity peculiar to those parts, and was sometimes sent as a present: see Gen 43:11; Jer 8:22; 46:11.
Didst increase thy perfumes; didst send great quantities thereof to them to procure their aid.
Didst send thy messengers far off; into Assyria, which was far from Judea.
Didst debase thyself even unto hell; thou wast willing to submit to the basest terms to procure their aid.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. the kingthe idolwhich they came to worship, perfumed with oil, like harlots (Jer 4:30;Eze 23:16; Eze 23:40).So “king” means idol (Amo 5:26;Zep 1:5); (malcham meaning”king”) [ROSENMULLER].Rather, the king of Assyria or Egypt, and other foreignprinces, on whom Israel relied, instead of on God; the “ointment”will thus refer to the presents (Ho12:1), and perhaps the compliances with foreigners’ idolatries,whereby Israel sought to gain their favor [LOWTH](Isa 30:6; Eze 16:33;Eze 23:16; Hos 7:11).
send . . . messengers faroffnot merely to neighboring nations, but to those “faroff,” in search of new idols, or else alliances.
even unto hellthelowest possible degradation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And thou wentest to the king with ointment,…. To the kings of the earth, the singular for the plural, with whom the whore of Rome has committed fornication or idolatry, in allusion to harlots, who, in order to render themselves the more agreeable to their lovers, anointed themselves with ointment: this may respect the grace of the Spirit of God, which the church of Rome pretends to give by administration of the sacraments, which it is said confer grace “ex opere operato”; and the extreme unction given as a meetness for heaven, in the last moments of life:
and didst increase thy perfumes; after the manner of harlots, who, to ingratiate themselves with men, use much perfumes: this may signify the many ways the whore of Rome takes to make herself regarded by the kings and nations of the earth; pretending to antiquity, infallibility, power of working miracles, works of supererogation, primacy and superiority over all other churches; using great pomp and splendour in places of worship, and in all religious services:
and didst send thy messengers far off; not only into neighbouring kingdoms and states, into all the nations of Europe; but even into the most distant parts of the world, into both the Indies, in order to make proselytes, spread the religion of the see of Rome, and increase its power. The pope’s “nuncios” and “legates a latere”, may be here pointed at, as well as the Jesuits his emissaries, sent into all parts to promote his interest. Jarchi’s note is,
“to exact tribute of the kings of the nations;”
which has been the business of the pope’s legates:
and didst debase thyself even unto hell; or lay thyself low; prostitute thyself as harlots do to every lover; or didst feign thyself very lowly and humble, as the pope does when he calls himself “servus servorum”; or rather, “thou didst depress”, or “bring low, even unto hell” t; that is, multitudes of men and women, who are brought down to hell by the false doctrine and worship of the church of Rome; and the followers of the man of sin say, that if he brings down thousands into hell, none ought to say, what dost thou? Cocceius thinks it may have respect to his pretended power over hell, to send as many there as do not please him; arrogating to himself the keys of heaven and hell; or over purgatory, a figment of his brain, where he pretends the souls of men are for a time, and from whence, for a sum of money, he delivers them. The Targum is,
“thou hast depressed the strength of the people; or, as some copies, the strong of the people unto hell.”
t “et demisti usque ad infernum”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
In the closest reciprocal connection with this God-forgetting, adulterous craving for the favour of heathen gods, stood their coquetting with the heathen power of the world. “And thou wentest to the king with oil, and didst measure copiously thy spices, and didst send thy messengers to a great distance, and didst deeply abase thyself, even to Hades. Thou didst become weary of the greatness of thy way; yet thou saidst not, It is unattainable: thou obtainedst the revival of thy strength: therefore thou wast not pained.” The first thing to be noticed here, is one that has been overlooked by nearly all the modern commentators, viz., that we have here a historical retrospect before us. And secondly, a single glance at Isa 57:11 is sufficient to show that the words refer to a servile coquetry from the fear of man, and therefore to a wicked craving for the favour of man; so that “the king,” is not Baal, or any heathen god whatever (according to Isa 8:21 and Zep 1:5), but the Asiatic ruler of the world. Ahaz sent messengers, as we read in 2Ki 16:7., to Tiglath-pileser, the king of Assyria, to say to Him, “I am thy servant and thy son.” And Ahaz took the silver and gold that were in the house of Jehovah, and in the treasures of the palace, and sent a bribe to the king of Assyria. And again, at 2Ki 16:10., Ahaz went to Damascus to meet the king of Assyria, and there he saw an altar, and sent a model of it to Jerusalem, and had one like it put in the place of the altar of burnt-offering. Such acts as these are here described in the figure of Israel travelling with oil to the king, and taking a quantity of choice spices with it to gain his favour, and also sending messengers, and not only bowing itself to the earth, but even stooping to Hades, that is to say, standing as it were on its head in its excessive servility, for the purpose of obtaining allies. It seems most natural to take as equivalent to : thou wentest in oil (dripping with pomade), and didst apply to thyself many spices; but Beth after verbs of going signifies to go with anything, to take it with one and bring it, so that the oil and spices are thought of here as presents, which she took with her as sensual stimulants, with a view to the amorous pleasures she was seeking (Eze 23:41, cf., Hos 12:2). signifies to go deep down in Jer 13:18; the meaning here is, to bow very low, or to degrade one’s self. By “the greatness or breadth of the way” (a similar expression to that in Jos 9:13), all the great sacrifices are intended which it cost her to purchase the favour of the heathen ruler. Although they were a great trouble to her, yet she did not say , “it is hopeless;” the niphal of signifies in 1Sa 27:1, to betake one’s self to a thing with despair of its success. The participle in Job 6:26 means a despairing person; it also occurs in a neuter sense in Jer 2:26; Jer 18:12, viz., given up, i.e., absolutely in vain. She did not give up hope, although the offerings nearly exhausted her strength; on the contrary, she gained , “life of her arm,” i.e., (according to the use of in the sense of reviving, and , to bring to life again) new life in her arm, in other words, “the renewing of her strength” ( recentem vigorem virium suarum ). Thus, without noticing the sighs and groans forced from her by the excessive toil and fatigue, but stirring herself up again and again, she pursued the plan of strengthening her alliances with the heathen. Ezekiel’s picture of Aholah and Aholibah is like a commentary on Isa 57:3-10 (see Ezek 23).
Fuente: Keil & Delitzsch Commentary on the Old Testament
9. And thou wentest to the king with ointment. Here the Prophet censures another vice closely allied to the former; for ungodliness begets various errors, and leads into grievous and intricate distresses those minds which are frivolous and destitute of the fear of God; for it is proper that they who refuse to rest on God should be tossed about, or rather driven up and down. He therefore reproaches the Jews with having labored much and long in seeking the assistance of the wicked; that is, with having attempted to bring the Egyptians against the Assyrians, and next, when they had been disappointed of their hope, with having begun to betake themselves to the Babylonians. When their hearts have been estranged from God, they seek assistance from another quarter, and by great labor and expense bring upon themselves severer distresses. Yet while the Lord grants repose to his people, that they may perform their work in peace, wicked men “vex themselves in vain, rise early, go late to rest, eat the bread of sorrow,” as it is said, (Psa 127:2) and yet do not gain a farthing, because all that they do is without God’s authority or guidance. But the Spirit inflicts on them this punishment, so that they incessantly wander and are tossed about in doubt and uncertainty, and never can find rest in their minds.
Fuente: Calvin’s Complete Commentary
(9) Thou wentest to the king . . .The alteration of a single letter would give to Molech; and this may be the meaning even of the text as it stands. Looking to the Manasseh-surroundings of the passage, however, it is more natural to refer the words to the king, the great king of Assyria, whose religion Judah had basely and shamefully adopted. The sin of Ahaz (2Ki. 16:11) had been reproduced by his grandson. The description that follows is that of a harlot adorning herself for her evil calling, and finds its best illustration in Pro. 7:14-17. Looking to the previous traces of Isaiahs study of that book (Isa. 11:1-4, &c) we may, perhaps, find in it a deliberate reproduction of that passage. The ointment and perfumes are symbols of the treasures which were lavished to secure the Assyrian alliance. The words help us to understand Isaiahs indignation at what must have seemed to him the initial step of a like policy on the part of Hezekiah (Isa. 39:3-7). The words which point to the far-off land, to which the messengers were sent, seem almost like an echo from that kings apology.
Even unto helli.e., Hades or Sheol, the world of the deadas the symbol of an abysmal depth of degradation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9, 10. To the king Or, possibly, to Moloch, as both words have the same radical letters, and differ only in vowels. If so, the meaning is plain. Or it may be “king,” and refer to some foreign idolatrous king to whom suit had been made for aid, instead of to Jehovah.
With ointment Perfumery was in choicest request among oriental princes.
Debase thyself unto hell That is, to the lowest degradation into which one can sink the most degrading practices of idolatry.
Wearied in the greatness of thy way In this low service no wearing toil is too great, no sacrifice spared; with a zeal worthy of a better business thou dost never despond.
The life of thine hand Or, life enough hast thou in thy hand, never to weary in idol making; never to pine as in sickness. Is is not better to take “the life of thine hand” as denoting illicit gains rather than illicit pleasures?
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 57:9. And thou wentest to the king with ointment According to the interpretation which we have heretofore given, the king of mystical Babylon, or the Pope, must be meant, to whom the particulars in this verse very aptly pertain, as they who are acquainted with the history of that anti-christian monarch will easily discern. See Rev 18:13; Rev 18:24.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 57:9 And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] unto hell.
Ver. 9. And thou wentest to the king. ] The King of Assyria, who styled himself the Great King, to whom Ahaz both sent and went. 2Ki 16:8 ; 2Ki 16:10
With ointment.
And didst debase thyself even unto hell.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the king. Or, the idol, as in Isa 30:33. 1Ki 11:7.
hell. Hebrew. Sheol. App-35.
Fuente: Companion Bible Notes, Appendices and Graphics
hell
Heb. “Sheol,” (See Scofield “Hab 2:5”)
Fuente: Scofield Reference Bible Notes
thou wentest to the king: or, thou respectedst the king, Isa 30:1-6, Isa 31:1-3, 2Ki 16:7-11, Eze 16:33, Eze 23:16, Hos 7:11, Hos 12:1
perfumes: Pro 7:17
and didst debase: Isa 2:9, Col 2:18
Reciprocal: Est 2:12 – six months Isa 3:24 – instead Isa 8:12 – fear ye Isa 30:4 – his princes Isa 30:6 – burden Isa 57:13 – let Lam 5:6 – to the Egyptians Eze 23:40 – ye have Eze 24:12 – wearied Mat 26:7 – very Luk 7:38 – and anointed
Fuente: The Treasury of Scripture Knowledge
Isa 57:9. Thou wentest to the king, &c. That is, the king of Assyria or Egypt, to whom the Israelites were very prone to seek, and trust, and send presents. Hosea reproaches the Israelites for the same practice: They make a covenant with Assyria, and oil is carried into Egypt, Hos 12:1. Thus the prophet passes from their idolatry to another sin, even to their carnal confidence in heathen princes, for which they are often severely reproved. These two sins indeed were commonly joined together; for they easily received idolatry from those kings whose help they desired. With ointment With precious ointment, particularly with balm, which was of great price, was a commodity peculiar to those parts, and sometimes sent as a present, Gen 13:11. And didst increase thy perfumes Didst send great quantities thereof to them, to procure their aid. Didst send thy messengers far off Into Assyria, which was far from Judea, or into Egypt. And didst debase thyself, &c. Thou wast willing to submit to the basest terms to procure their aid. It is well known, that in all parts of the East, whoever visits a great person must carry him a present. It is accounted uncivil, says Maundrell, p. 26, to visit in this country without an offering in hand. All great men expect it, as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted. Bishop Lowth. According to the interpretation of this part of the prophecy, adopted by Vitringa, the king, in this verse, must mean the head of mystical Babylon, the pope, to whom indeed the particulars here very aptly pertain, as they who are acquainted with the history of that antichristian ruler will easily discern. See Rev 18:13.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
57:9 And thou wentest {k} to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] to hell.
(k) You sought the favour of the Assyrians by gifts and presents to help you against the Egyptians and when they failed you sought the Babylonians, and more and more tormented yourself.
Fuente: Geneva Bible Notes
Some Israelites had also traveled far from home to worship other gods. This may be a reference to making political alliances with other nations and then worshipping their gods with them (cf. Ezekiel 23). The king in view may be the most prominent foreign ruler at the time Isaiah wrote this prophecy. These political trips involved great distances. The negotiators would take the oils and perfumes used in the worship of foreign gods with them. Over time these instances of idolatry had increased. But instead of going to foreign nations, Isaiah said these envoys were really going to Sheol because God would slay His people for their unfaithfulness to Him.