Exegetical and Hermeneutical Commentary of Isaiah 9:13
For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.
13. For the people turneth not ] But the people turned not. him that smiteth them ] him that smote them. do they seek ] did they seek.
Fuente: The Cambridge Bible for Schools and Colleges
13 17. Second strophe. It describes a “day” of terror (which may be either a battle or a revolution) in which the leaders of the people suddenly perished. What incident is referred to cannot be determined; royal assassinations were frequent after the death of Jeroboam II. (see 2Ki 15:10; 2Ki 15:14; 2Ki 15:25), and these would naturally be accompanied by such a massacre of the King’s supporters as is here spoken of (cf. ch. Isa 3:1-4). See also the graphic, though obscure, description of a conspiracy in Hos 7:3-7.
Fuente: The Cambridge Bible for Schools and Colleges
For the people … – This is a reason why his anger would not cease, and it is, at the same time, the suggestion of a new crime for which the divine judgment would rest upon them. It commences the second part of the oracle.
Turneth not – It is implied here that it was the design of the chastisement to turn them to God. In this case, as in many others, such a design had not been accomplished.
Unto him that smiteth them – To God, who had punished them.
Neither do they seek – They do not seek his protection and favor; they do not worship and honor him.
The Lord of hosts – Note, Isa 1:9.
Fuente: Albert Barnes’ Notes on the Bible
Isa 9:13
For the people turneth not unto Him that smiteth them
Gods rod should be kissed
The people turneth not unto Him that smiteth them.
That is one element of the cause of this judgment. They do not kiss the rod: they see it to be a rod only; they do not understand that judgment is the severe aspect of mercy, and that without mercy there could be no real judgment. There might be condemnation, destruction, annihilation, but judgment is a combined or compound term, involving in all its rich music every possible utterance of law and grace and song and hope. When a man kisses the hand that wields the rod, the rod blossoms, and Gods judgment becomes Gods grace. (J. Parker, D. D.)
Turning to God
Sin is described in. Scripture as departing from God. Repentance, therefore, is returning to Him. To seek God, in the idiom of Scripture, is to pray to Him (Isa 55:6), to consult Him (Isa 8:19), to resort to Him for help (Isa 31:1), to hold communion with Amo 5:4-5). Hence it is sometimes descriptive of a godly life in general (Psa 14:2). So here it includes repentance, conversion, and new obedience. (J. A. Alexander.)
Gods purpose in affliction should be considered
A very holy man, who was working on behalf of the sufferers in the recent plague at Bombay, wrote home to ask certain of his friends not to pray that God would remove the plague, but to pray that whatever was His purpose and intention in sending it might be done. It was a true and lofty view. (C. H.Sharpe.)
Chastisement should bring the soul to God
A Christian friend visiting a good man under great distress and afflicting dispensations, which he bore with such patient and composed resignation as to make his friend wonder and admire it, inquired how he was enabled so to comfort himself? The good man said, The distress I am under is indeed severe; but I find it lightens the stroke very much to creep near to Him who handles the rod! (J. Whitecross.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Turneth not from their wicked courses unto God by true repentance.
Neither do they seek the Lord of hosts; they do not study and endeavour to procure his favour by sincere and fervent supplication, and by removing the causes of his just displeasure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13-17. Second strophe.
turneth notthe design ofGod’s chastisements; not fulfilled in their case; a new cause forpunishment (Jer 2:20; Jer 5:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the people turneth not to him that smiteth them,…. Who was the Lord of hosts, as it is explained in the next clause; it was he that had smote the people with the rod of correction and chastisement, by various afflictions and distresses which he had brought upon them; in order to bring them to a sense of their sin and duty, to reclaim and recover them from their backslidings; but they had not such an effect upon them; they returned not to him by repentance and reformation, from whom they had turned themselves by their evil ways; nor to his worship, as the Targum interprets it, to his word and ordinances; for afflictions; unless sanctified, are of no use to restore backsliders. This is to be understood of the people of Israel, the ten tribes, whom the prophet calls “the people”, not my people, nor the people of the Lord, because unworthy of that character. The Septuagint render the words, “the people returned not until they were smitten”, and so the Syriac version intimating, as if they did return when smitten; but the following words, and the whole context, show the contrary:
neither do they seek the Lord of hosts; by prayer and supplication, for pardoning grace and mercy through Christ the Mediator; nor in his word and ordinances, for his presence and communion with him, or instruction or doctrine from him, as the Targum; to be taught true doctrine, and their duty to God and man; this is one part of the character of an unregenerate man, Ro 3:11.
Fuente: John Gill’s Exposition of the Entire Bible
Strophe 2. “But the people turneth not unto Him that smiteth it, and they seek not Jehovah of hosts. Therefore Jehovah rooteth out of Israel head and tail, palm-branch and rush, in one day. Elders and highly distinguished men, this is the head; and prophets, lying teachers, this is the tail. The leaders of this people have become leaders astray, and their followers swallowed up. Therefore the Lord will not rejoice in their young men, and will have no compassion on their orphans and widows: for all together are profligate and evil-doers, and every mouth speaketh blasphemy. With all this His anger is not turned away, and His hand is stretched out still.” As the first stage of the judgments has been followed by no true conversion to Jehovah the almighty judge, there comes a second. (to turn unto) denotes a thorough conversion, not stopping half-way. “The smiter of it” ( hammaccehu ), or “he who smiteth it,” it Jehovah (compare, on the other hand, Isa 10:20, where Asshur is intended). The article and suffix are used together, as in Isa 24:2; Pro 16:4 (vid., Ges. 110, 2; Caspari, Arab. Gram. 472). But there was coming now a great day of punishment (in the view of the prophet, it was already past), such as Israel experienced more than once in the Assyrian oppressions, and Judah in the Chaldean, when head and tail, or, according to another proverbial expression, palm-branch and rush, would be rooted out. We might suppose that the persons referred to were the high and low; but Isa 9:15 makes a different application of the first double figure, by giving it a different turn from its popular sense (compare the Arabic er – ru ‘us w – aledhnab = lofty and low, in Dietrich, Abhandlung, p. 209). The opinion which has very widely prevailed since the time of Koppe, that this v. is a gloss, is no doubt a very natural one (see Hitzig, Begriff der Kritik; Ewald, Propheten, i. 57). But Isaiah’s custom of supplying his own gloss is opposed to such a view; also Isaiah’s composition in Isa 3:3 and Isa 30:20, and the relation in which this v. stands to Isa 9:16; and lastly, the singular character of the gloss itself, which is one of the strongest proofs that it contains the prophet’s exposition of his own words. The chiefs of the nation were the head of the national body; and behind, like a wagging dog’s tail, sat the false prophets with their flatteries of the people, loving, as Persius says, blando caudam jactare popello . The prophet drops the figure of C ippah , the palm-branch which forms the crown of the palm, and which derives its name from the fact that it resembles the palm of the hand ( instar palmae manus ), and agmon , the rush which grows in the marsh.
(Note: The noun agam is used in the Old Testament as well as in the Talmud to signify both a marshy place (see Baba mesi’a 36b, and more especially Aboda zara 38 a, where giloi agmah signifies the laying bare of the marshy soil by the burning up of the reeds), and also the marsh grass ( Sabbath 11 a, “if all the agmim were kalams , i.e., writing reeds, or pens;” and Kiddsin 62b, where agam signifies a talk of marsh-grass or reed, a rush or bulrush, and is explained, with a reference to Isa 58:5, as signifying a tender, weak stalk). The noun agmon , on the other hand, signifies only the stalk of the marsh-grass, or the marsh-grass itself; and in this sense it is not found in the Talmud (see Comm on Job, at Isa 41:10-13). The verbal meaning upon which these names are founded is evident from the Arabic ma agim ( magum ), “bad water” (see at Isa 19:10). There is no connection between this and maugil , literally a depression of the soil, in which water lodges for a long time, and which is only dried up in summer weather.)
The allusion here is to the rulers of the nation and the dregs of the people. The basest extremity were the demagogues in the shape of prophets. For it had come to this, as Isa 9:16 affirms, that those who promised to lead by a straight road led astray, and those who suffered themselves to be led by them were as good as already swallowed up by hell (cf., Isa 5:14; Isa 3:12). Therefore the Sovereign Ruler would not rejoice over the young men of this nation; that is to say, He would suffer them to be smitten by their enemies, without going with them to battle, and would refuse His customary compassion even towards widows and orphans, for they were all thoroughly corrupt on every side. The alienation, obliquity, and dishonesty of their heart, are indicated by the word C haneph (from C hanaph , which has in itself the indifferent radical idea of inclination; so that in Arabic, Chanf , as a synonym of adil ,
(Note: This is the way in which it should be written in Comm on Job, at Isa 13:16; adala has also the indifferent meaning of return or decision.)
has the very opposite meaning of decision in favour of what is right); the badness of their actions by (in half pause for
(Note: Nevertheless this reading is also met with, and according to Masora finalis, p. 52, col. 8, this is the correct reading (as in Pro 17:4, where it is doubtful whether the meaning is a friend or a malevolent person). The question is not an unimportant one, as we may see from Olshausen, 258, p. 581.)
= , maleficus ); the vicious infatuation of their words by nebalah . This they are, and this they continue; and consequently the wrathful hand of God is stretched out over them for the infliction of fresh strokes.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verse 13-17: ISRAEL’S LEADERS TAKEN AWAY
1. In spite of the hand of God’s judgment against them, the people of Israel have not turned to Him, (Jer 5:3; Hos 7:8-10) – nor even sought the Lord of Hosts, (comp. Isa 31:1; Hos 3:4-5).
2. So, the Lord has cut off from Israel both “head and tail” (her respected leaders and lying prophets) in a single day, (Isa 3:1-3; Isa 28:15; Isa 30:9; Jer 23:14; Jer 23:32; comp. Isa 19:15; Rev 18:8).
3. The false leaders have caused the people to err (comp. Amo 2:4); thus, those whom they “call blessed” are swallowed up, (comp. Isa 3:12; Mat 15:14; Mat 23:16).
4. The Lord has no joy in their young men; nor will he show compassion toward the fatherless and widows of Israel, (Jer 18:21; Amo 4:10); they are ALL hypocritical evil-doers whose mouths are filled with villany, (comp. Isa 10:6; Isa 1:4; Isa 14:20; Isa 31:2; Mic 7:2; Mat 12:34).
5. The Lord’s anger is still not turned away, “but His hand is stretched out still!”
Fuente: Garner-Howes Baptist Commentary
13. But the people hath not turned. (150) The copulative ו ( vau) is rendered by some interpreters for, as if the Prophet were assigning a reason why the Lord does not cease to employ his scourges in the continual infliction of chastisements; that is, because the people are so hardened and obstinate that they will not repent. When there is no repentance, it is unreasonable to expect that God will yield to obstinate men, as if he were vanquished; and the consequence is, that he prepares himself for inflicting severer punishment. Since, therefore, no chastisements had produced any amendment in Israel, he must perish; for when they had been so frequently struck and punished, and did not at all repent, this was a proof of the most desperate wickedness.
This is a very severe rebuke, that although the Lord not only admonishes us by words, but actually pushes us forward, and constrains us by various chastisements, still we grow hardened, and do not suffer ourselves to be drawn away from our crimes and our lusts. Desperate wickedness is thus evinced, and nothing more heinous could be spoken or conceived. It is a heinous offense, when men do not receive instruction as soon as it is delivered to them; it is more heinous, when they are not affected by rebukes; it is the most heinous of all, when, in spite even of chastisements, they grow hardened, and even kick, or by their headstrong behavior inflame still more the indignation of the Judge, and do not consider why they were punished, or what it is to which the Lord calls them. Accordingly, when no remedies produce any good effect, what must we think but that the disease is incurable and utterly desperate?
This rebuke applies not to the Israelites only but to us also. Already hath the Lord chastised the whole world by various afflictions, so that hardly any part could be exempted from distresses and calamities. And yet all appear to have obstinately conspired against God, so that, whatever He does, they cease not to retain their former character, and to carry on their wicked courses. Justly, therefore, might the Lord address to us the same expostulation, and assuredly he addresses us by the mouth of Isaiah; and we ought not to look for another Prophet to threaten new chastisements, seeing that our case is not different from that of the Israelites, and we are involved in the same blame with them.
Nor have they sought the Lord of hosts. This is immediately added as an explanation, for the reason why God inflicts punishment is, to bring back the wanderers to himself. By this method, indeed, he appears to drive men to a greater distance from him; but as it belongs to him to bring out of the grave those whom he appeared to have wounded and slain, by terrifying sinners he only humbles them, in order that they may return to him. And indeed the beginning of conversion is to seek God, or rather it is the only rule of living well; if we turn aside from it we have no rest for the sole of our foot. But we must now inquire what it is to seek God, or in what manner we ought to seek him; for hypocrites will always be ready to plead, that by prayers and fastings, and tears, and a sorrowful countenance, they earnestly entreat God and implore forgiveness. But God chooses to be sought in another manner; that is, when the sinner truly subdued, willingly takes the yoke which he had shaken off, and yields obedience to him whom he had despised.
(150) For the people turneth not. — Eng. Ver.
Fuente: Calvin’s Complete Commentary
UNSANCTIFIED SUFFERING
Isa. 8:21, and Isa. 9:13. And they shall pass through it, &c.
I. Sin leads to suffering.
1. This is true of individuals (H. E. I. 46034612). But because there is another life and a future retribution, the full results of sin are frequently not seen in this life. Nay, the sinner often appears prosperous even to the end (Psa. 73:3-5).
2. But in the case of nations, which as such have no immortality, it is otherwise (P. D. 2544); it is more prompt; it is often exceedingly terrible. This fact should make those who have any love for their children hostile to any national policy that is unrighteous, however politically expedient it may seem.
II. There is in suffering no sanctifying power. God may use it as a means of arresting the careless, or of making good men better, but there is in it no certain reformative energy. On the contrary, it may harden men in iniquity [887]
[887] See outline: MORAL OBDURACY, p. 16.
III. Suffering does nothing in itself to abate Gods anger against sinners. We, when we are wronged, often yield to a passion of vindictiveness, which is sated when we have succeeded in inflicting a certain amount of pain on the wrong-doer. But Gods anger is not vindictive, but righteous (H. E. I. 22882294); hence its terribleness. As it does not thirst for suffering, it is not satisfied by suffering. As long as the sinner holds to his sin, Gods anger will burn against him, irrespective altogether of the suffering he may have endured. Nothing will turn away that anger but a genuine repentance (Isa. 9:13).
1. In the hour of temptation, let us think of sin not as it then presents itself to us, but as it will certainly appear to us when its results are manifested (H. E. I. 46734676).
2. When suffering has come upon us, let us regard it as Gods summons to repentance (H. E. I. 5659); and let us obey it with thankfulness that God is willing to deal with us in the way of mercy.
THE REMEDY OF THE WORLDS MISERY
(Missionary Sermon.)
Isa. 9:2-7. The people that walked in darkness, &c.
The prophecies contained in this text are of a mixed kind; they are partly fulfilled and partly unfulfilled. We have the authority of the Evangelists to apply the passage to Gospel times, and to prevent it from being restricted to the Jews (Mat. 4:14-16; Luk. 1:79; Luk. 2:32). Let us consider
I. The view taken by the Prophet of the moral state of the world previous to the glorious change which makes the subject of his prophecy.
1. The people are represented as walking in darkness. Darkness is an emblem of ignorance and error; and an emblem the most striking [890]
2. But darkness alone appears to the mind of the Prophet only a faint emblem of the state of the heathen: he adds, therefore, the shadow of death. In Scripture this expression is used for the darkness of that subterranean mansion into which the Jews supposed the souls of men went after death. Figuratively, the expression is used for great distress; a state of danger and terror. It is an amplification, therefore, of the Prophets thought. The predominant idea is that of a sense of insecurity, accompanied by fear. Darkness increases danger and fear at the same time. Such is the state of the heathen. The religion of the heathen has ever been gloomy and horrible.
3. The Prophet adds another note of the state of the heathen: Thou hast multiplied the nation, and not increased the joy [893] He beholdeth them increasing in number only to multiply their misery [896] Universal experience proves that misery is multiplied when God and truth are unknown. In this case there is no redeeming principle; the remedy is lost; despair completes the wretchedness of the people, and were it not for the prospects opened by the Gospel, that despair would be final and absolute. Here, however, the text breaks upon us with a glorious and cheering view. The Prophet beholds a light rising in obscurity; a great light dispels the heavy gloom; comfort, joy, and salvation dawn upon the earth (Isa. 8:2).
[890] As the pall of darkness is drawn over the world, the fair face of nature fades from the sight; every object becomes indistinct, or is wholly obscured, and all that can cheer the sight or direct the steps of man vanishes. So the gradual accumulation of religious errors, thickening with every age, banished the knowledge of God and His truth from the understandings of men, till all that was sublime in speculation, cheering to the heart, supporting to the hopes, or directive to the actions of men, passed away from the soul, and left the intellectual world like that of nature when deprived of light. The heaven of the soul was hung with blackness, and their foolish heart was darkened.Watson.
[893] Alexander and several other modern scholars read: Thou hast enlarged the nation, Thou hast increased its joy, understanding the Prophet to mean that the true Israel had been increased by the calling of the Gentiles, and that this increase had been a cause of great gladness.
[896] If the Prophet speaks of the Jewish people, he declares a fact remarkably striking. One of the blessings promised to their founder, Abraham, was, that his seed should be multiplied as the stars of heaven and the sands of the sea-shore. But that which was designed as a blessing, and is described as such in the promise, was made a curse by the wickedness of the Jews. For what end, in the former periods of their history, did they multiply, but to furnish food for captives, slaughter, and oppression? In later times, they have multiplied, and spread themselves over the world; but their joy has not been increased. Degraded in character, and despised by the nations where they sojourn, without a country, a temple, or a sacrifice, they bear, like Cain, the marks of Gods curse, are vagabonds in the earth, preserved to warn us of the just severity of God.
There is nothing, however, in the connection to induce us to suppose that the Prophet particularly contemplated the Jewish nation. The same thing must be affirmed of every nation that abandons itself to wickedness. When nations are multiplied, their political strength is increased; and happiness would be multiplied too, were it not for sin. But in wicked nations the joy is not increased. This negative expression signifies the misery is increased. God has not added His blessing; and there is no joy.Watson.
II. On this blessed visitation we would now fix your attention.
1. As darkness is an emblem of the religious sorrow which had overcast the world, so light is an emblem of the truth of the Gospel. The Gospel is light.
(1.) This marks its origin from heaven.
(2.) This notes its truth. It is fitting that what is truth, without mixture of error, should be compared to what is the most simple substance in nature.
(3.) It is called light because of its penetrating and subtle nature.
(4.) Because of the discoveries which it makes.
(5.) Because it is life and health to the world.
2. As in the vision light succeeds to darkness, so also joy succeeds to fear and misery (Isa. 8:3). The joy here described is no common feeling; it is the joy of harvest, the joy of victory. The effect of the diffusion of the Gospel in producing joy is a constant theme of prophecy (chap. Isa. 24:16; Psa. 98:8; Luk. 2:10). True joy, as yet, there is none upon a large scale; of sorrow and sighing the world has ever been full; and as long as it remains in this state, even sighs might fail rather than cause to sigh. Even that which is called joy is mockery and unreal, an effort to divert a pained and wounded mind; it gleams like a transient light, only to make men more sensible of the darkness. As long as the world is wicked it must be miserable. All attempts to increase happiness, except by diminishing wickedness and strengthening the moral principle, are vain. The Gospel is the grand cure of human woe. When it has spread to the extent seen by the Prophet, a sorrowing world shall dry up its tears, and complaint give place to praise (Isa. 45:8; Isa. 32:17). They shall joy as in victory, for the rod of the grand oppressor shall be broken; Satan shall fall, his reign be terminated; and one universal, transporting Hallelujah ascend from every land, to the honour of Him by whom the victory is achieved.
III. So vast a change must be produced by causes proportionably powerful; and to the means by which this astonishing revolution is effected, the Prophet next directs our attention (Isa. 8:4-5). These words speak of resistance and a struggle. He that expects the conversion of the world without the most zealous application and perseverance among Gods agents, and opposition from His enemies, has not counted the cost. In the conduct of this battle two things distinguish it from every other contest: The absolute weakness and insufficiency of the assailants [899] and their miraculous success. A remembrance of these things encourages us in our missionary operations. If our plans had been applauded by the wisdom of this world, there would have been too much of man in them, and we might have doubted the result (Jdg. 7:2). The victory shall be eminently of God. For the battle shall be, not with confused noise, and garments rolled in blood, but with burning and fuel of fire. The demonstration of the Spirit, the power of God, is here compared to fire. The Spirit, in His saving operations, is always in Scripture compared to the most powerful principles in natureto the rain and dew, to wind, to thunder, to fire. All these images denote His efficiency and the suddenness of the success; and the extent of the benefit shall proclaim the victory to be the Lords. We have seen the effect of this vital influence at home; and we may, in some degree, conjecture what will be done abroad. Yet perhaps something very remarkable may take place, as is intimated in the text; some peculiar exertion of the Divine power upon the mind of the world.
[899] The weakness and insignificance of the instruments used in breaking the rod and yoke of the oppressor is sufficiently marked by the allusion to the destruction of the host of Midian by Gideon and his three hundred men. The family of Gideon was poor in Manasseh, and he was the least of his fathers house; the number of men assigned him was contemptible; their weapons were no better than an earthen pitcher, a torch, and a trumpet; the men who dreamed of Gideon dreamed of him under the image of a barley-cake. All this meanness was adopted that the deliverance of Israel might appear to be the work of God; and this is the manner in which He has ever wrought in the revival and spread of godliness in the world. Who were the instruments of spreading true religion in the Apostolic age, we know; they were the despised fishermen of Galilee. Feeble and unpromising instruments have also been employed in subsequent revivals; and from the conformity of the present missionary system of this model we augur well of future success.Watson.
IV. But it may be said, Is not all this a splendid vision? You speak of weak instruments effecting a miraculous success; of the display and operation of a supernatural power touching the hearts of men and changing the moral state of the world, but what is the ground of this expectation? This natural and very proper question our text answers (Isa. 8:6-7). In these verses we have the grounds of that expectation of success which we form as to missionary efforts. The plan of Christianising the world is not ours; it was laid in the mind of God before the world was. The principal arrangements of the scheme are not left to us, but are already fixed by the infinite wisdom of God. The part we fill is very subordinate; and we expect success, not for the wisdom or the fitness of the means themselves, but because they are connected with mightier motives, whose success is rapid, and whose direction is divine; because God has formed a scheme of universal redemption, to be gradually but fully developed; because He has given gifts to the world, the value of which is in every age to be more fully demonstrated; and because He has established offices in the person of Christ, which He is qualified to fill to the full height of the Divine idea (text).
Our text has set before us the moral misery of the human race; the purpose of God to remove it by the diffusion of His truth and grace; the means chosen for this purpose; and the ground of that certain success which must attend the application of the prescribed means under the Divine blessing. It now only remains for me to invite you to such a co-operation in this great work as your own ability and the importance of the enterprise demand.Richard Watson, Works, vol. iv. pp. 206224.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) For the people turneth not . . .What follows was the word that was meant for all Israel. They had not turned to the Lord, there were no proofs of that conversion which true prophets and preachers have at all times sought after.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13-15. For the people turneth not One trial passes without result, except continued hardening; and now a new crime is suggested: the people know the object of the judgment, and they still repent not.
Unto him that smiteth them The “unto him” means, as far as him; so as fully to recognise the Smiter, and why he smites. Deu 4:30-31.
Neither do they seek the Lord of hosts This parallel member balances the former, as poetry; but there is broader meaning in it. Not simply should they repent thoroughly, but they should be in heart-sympathy with and dependence on him. And the extra judgment now impending for this is the cutting off from Israel the leaders to evil ways.
Head and tail High and low.
Branch and rush The former term denotes a palm branch; the latter a marsh production, a weak stalk of one of the grasses. The Palmyra palm had been called, twenty-five centuries previously, “The king of grasses.” Sanscrit, Trina zaja. Isa 9:15 explains these proverbial appellations. The false teacher, trimmer, and timeserver, are the meanest of bad leaders. This is always true.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Second Chastisement. The Removal of the Leadership ( Isa 9:13-17 ).
Analysis.
a Yet the people have not turned to Him who smote them, nor have they sought Yahweh of hosts (Isa 9:13).
b Therefore Yahweh will cut off from Israel head and tail, palm branch and rush, in one day (Isa 9:14).
c The elder and the honourable man, he is the head. And the prophet who teaches lies, he is the tail (Isa 9:15).
c For those who lead these people cause them to err, and those who are led by them are destroyed (Isa 9:16).
b Therefore the Lord will not rejoice over their young men, nor will he have compassion on their fatherless and widows (Isa 9:17 a).
a For every one is profane (ungodly) and an evildoer, and every mouth speaks folly. For all this His anger is not turned away, but His hand is stretched out still (Isa 9:17 b).
In ‘a’ the people have not turned to Him nor have they sought Yahweh, and in the parallel they have continued in their evil and experienced His anger. In ‘b they have cut off from them both head and tail, and in the parallel their young men and weak ones will also not be protected. In ‘c’ the head and tail are defined as their leaders and prophets, and in the parallel such leaders cause the people to err, and thus destroy those whom they lead (‘c’ leads into the contrast between ‘b’ and ‘b’).
Isa 9:13-16
‘Yet the people have not turned to him who smote them,
Nor have they sought Yahweh of hosts.
Therefore Yahweh will cut off from Israel head and tail,
Palm branch and rush, in one day.
The elder and the honourable man, he is the head.
And the prophet who teaches lies, he is the tail.
For those who lead these people cause them to err,
And those who are led by them are destroyed.’
Although God sought to win them back by chastisement the whole people of Israel (‘people’ is emphatic) spurned His plea, they refused to turn back to Him, or seek Him. So Yahweh will remove their leadership; elder (an officially appointed leader from among the people and theoretically popularly accepted), honourable man (influential but not official) and prophet. This is depicted as cutting off head and tail, palm branch and rush. The prophets who teach falsehood are here dismissed summarily as the tail, and as mere rushes in contrast with the tall palms. They may think that they are important but they are not. They are a disaster for Israel, as false teachers always are for all.
‘In one day’. This may have indicated a sudden purge of the leadership when one dynasty replaced another, and the old leadership was rooted out, for they were troubled times, or it may be referring to the collapse of Samaria to the Assyrians. If we see the chastisements as chronological the former is the more probable (see Isa 10:3).
But the sad result of all this is then declared. The leaders have led the people astray, and the people have followed them, thereby the people are destroyed. The next verse suggests that their destruction initially lay in the fact that they became morally corrupt. But they did not, of course, need to obey the leaders when they went against Yahweh’s Law so that they had no excuse for rejecting Yahweh. They were like sheep determined on having their own way, and thus went astray (Isa 53:6).
Isa 9:17
‘Therefore the Lord will not rejoice over their young men,
Nor will he have compassion on their fatherless and widows,
For every one is profane (ungodly) and an evildoer,
And every mouth speaks folly.
For all this his anger is not turned away,
But his hand is stretched out still.’
All the people, almost without exception, are in fact guilty, even their young men, the fatherless and the widows, those who were led and guided by others. All had become profane and spurned Yahweh, all did what was evil, all spoke foolishness and rejected the covenant (compare Psa 14:1). So the Lord will turn away from His usual stance of ‘rejoicing in’ the young men and having compassion on the weak and helpless. This will be because of the evil that they have allowed to develop within themselves, and because of their profanity against Him. ‘Rejoicing in’ is probably to be seen as including the idea that He will watch over them and protect them. Thus the negative indicates that His protection is to be removed and they also will suffer in the situations that result.
As already mentioned, the removal of the leadership may have taken place at the many purges when one dynastic house replaced another, as happened regularly in Israel. Their monarchy was not stable. Or it may have been seen as taking place in 722 BC when the cream of the nation were taken into exile. But either way the people who remained also suffered, and yet they still did not change but continued in their rejection of Yahweh. Thus God did not remove His anger from them, and continued to stretch out His hand against them.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 9:13-15. For the people turneth not, &c. We have here the second crime of this refractory people, who, impenitent and stupid, regarded not the chastisement of the Lord, nor turned to him at his reproof. Therefore, in the 14th and 15th verses, a total subversion of their state and polity is denounced. The reader will observe, that the expressions, though metaphorical, are very plain from the prophet’s own exposition. See chap. Isa 19:15. This was fulfilled when the people were carried away by Salmanezer.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. THE DECEIVERS THE BANE OF THE DECEIVED
Isa 9:13-17 (Isa 9:12-16)
13 (12)
FOR the people turneth not unto him that smiteth them,
Neither do they seek the LORD of hosts.
14 (13)
Therefore the LORD will cut off from Israel head and tail,
Branch and rush, in one day.
15 (14)
The ancient and honourable, he is the head;
And the prophet that teacheth lies, he is the tail.
16 (15)
For the leaders of this people cause them to err:
And they that are led of them are 3destroyed.
17 (16)
Therefore the LORD shall have no joy in their young men,
Neither shall have mercy on their fatherless and widows:
For every one is an hypocrite and an evil-doer,
And every mouth speaketh folly.
For all this his anger is not turned away,
But his hand is stretched out still.
TEXTUAL AND GRAMMATICAL
On Isa 9:12. By before the thought of this verse is paratactically co-ordinated with the foregoing, where as it ought properly to be subordinated in the form of assigning a reason. For had the people been converted by the chastisement, then had the wrath of Jehovah been turned away. We have here therefore one of those frequent instances where the demands definition, which however the reader must supply. sounds like an echo of the same words in the foregoing verse., especially after , not seldom stands for : Deu 4:30; Deu 30:2; Joe 2:12; Amo 4:6-11; Isa 19:22, etc. It appears that all these prophetic passages just cited rest on the original passage in Deuteronomy also cited. The expression recalls Deu 4:29.The article before is against the rule. The exception is to be explained by the pronominal force of the article according to which it refers back to Isa 9:11 b. and , Isa 9:15, must be taken as pract. propheticum. with which accord the fut. imperf. and Isa 9:16.
On Isa 9:13. found only here, Isa 19:15 and Job 15:32.found again only Isa 19:15. Isa 58:5, what grows in the swamp. comp. on Isa 3:3. in Isaiah again only Isa 30:20.
On Isa 9:15. comp. on Isa 3:12. Notice the paronomasia of the last two words.
On Isa 9:16. properly, unclean, spotted, pollutus, immundus: Isa 10:6; Isa 24:5; Isa 33:14. pausal form of , unless it is = as KNOBEL translates.
EXEGETICAL AND CRITICAL
For the peoplehe is the tail.
Isa 9:12 (13)14 (15). The four expressions, head and tail, palm-branch and rush, are to be found in the same order Isa 19:15. Many expositors (since KOPPESAnmm. zum Lowthschen Iesaias, 1799, sqq. the most of them) have misunderstood the figures. They have taken head and tail, as well as palm-branch and rush, as a figurative expression for honorable and insignificant, and, because Isa 9:14 does not suit this construction, they have declared it to be not genuine. But just that Isa 9:14 ought to have convinced the expositors that head and tail did not mean superior and inferior, but two sorts of leaders, the genuine and the bad, i.e. those who as the elders and as men of high standing had a natural right to be leaders, and those that by lying prophecies presumed to leadership. KNOBEL says: making the tail to mean a prophet that teaches lies is false, because the false prophets, too, were leaders of the people, and therefore belonged to the head. But that is what the prophet means. Only the irony has not been understood, with which Isaiah declares the false prophets to be such as have their place where the tail is. Thus he mocks them. He intimates thereby that the lying prophets are only seeming heads, but in fact representatives of the region of the tail, and that if men take them for heads and follow in the direction of their would be heads, then Israel will go directly backward instead of forward. Such is essentially the exposition of DRECHSLER and UMBREIT. [The false Prophets are called the tail, because they were morally the basest of the people, and because they were the servile adherents and supporters of wicked rulers. With respect both to the head which they followed and the body of which they were the vilest part, they might justly be called the tail. The Prophet does not make a like explanation of the palm-leaf and the rush, because they are not equally suited to express his contempt for the false Prophets.J. A. ALEXANDER]. The palm-branch growing high up on the trunk, so named because of its resemblance to a hand (, Latin palma) means of course the elevated ones, the rush the lowly. Thus three of the figures represent the leaders, and only one, those that are led, the humble ones. One day (comp. Isa 10:17; Isa 47:9) expresses that the destruction comes with such might as to take off its victim with one blow.
2. For the leadersdestroyed.
Isa 9:16 (15). As Isaiah intimates here the final destiny of leaders and led, the verse corresponds to will cut off, Isa 9:14 (13) being, as it were, the specification of the notion. The leaders are misleaders of the people, and are themselves given over to error and its peril; but those led astray are swallowed up (Isa 3:12), a figure that recalls the position of the rush in the water. For, if it is long submerged, it perishes.
3. Thereforestretched out still.
Isa 9:17 (16). It might be objected to the Prophet that among the led were many that were irresponsible; thus without their fault they were led astray. Does the Lord make no exception in their favor? The Prophet denies this, saying that inasmuch as all those led astray are swallowed up, it is to be understood that none are spared, not even the young men, children and widows. But are not the children required to follow their elders? Are they not innocent then if led into errors ways by them? Ought they not, spite of this, to remain the ornament, the bloom of the nation, and consequently the delight of the Lord? But it shall not be thus. The wish expressed Psa 144:12 shall not be fulfilled. If the Lord, therefore, takes no more pleasure in the young, He leaves them indifferently to their fate. What it is may be imagined. Widows and orphans, without the guidance of husband and father seem, too, to be innocent and thus deserving of compassion. But no. They are all contaminated and thoroughly penetrated with evil. They are corrupt, atrociously bad, and what they say is insane wickedness. Therefore there can be no sparing. In fact the last degree of their judgment is far from being attained.
DOCTRINAL AND ETHICAL
1. On Isa 7:1. Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.Foerster.
2. On Isa 7:2. Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.Foerster.He that believes flees not (Isa 28:16). The righteous is bold as a lion (Pro 28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer 17:9). Cramer.
3. On Isa 7:9. (If ye will not believe, surely ye shall not be established.) Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.Luther.
4. On Isa 7:10-12. Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lords Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lords Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lords Supper, although no miracle appears before our eyes. Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen 24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb 6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat 12:39; Mat 16:4; 1Co 1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa 7:13. Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec 2:12 it is said, that whoever touches the servants of God touches the pupil of Gods eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.Foerster.
6. On Isa 7:14. The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. God with us comprises Gods entire plan of salvation with sinful humanity. In a narrower sense it means God-man (Mat 1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh 1:11; Joh 1:14). In a deeper and wider sense still He was such by the Immanuels work of the atonement (2Co 5:19; 1Ti 2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh 17:23; Joh 17:26; Joh 14:19-21; Joh 14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat 28:20; Heb 7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh 10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev 21:3; Rev 21:23; Rev 22:5).Wilh. Fried. Roos.
Isa 8:7. On Isa 8:5 sqq. Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-dayssuch that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon set their bushel by the bigger-heap. It is but the devils temptation over again: I will give all this to thee.Cramer.Fons Siloa, etc. The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.Calvin on Joh 9:7.
8. On Isa 8:10. When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.Luther.Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.Cramer.
9. On Isa 8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe 2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat 21:44). Cramer.
10. On Isa 8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! Christ says, Luke 16 : They have Moses and the prophets, and again Joh 5:39 : Search the Scriptures. So Paul says, 2Ti 3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe 1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent. Heim and Hoffmann after Luther.
Chap. 911. On Isa 9:1 sqq. (2). Postrema pars, etc. The latter part of chap. 8 was (legal and threatening) so, on the other hand, the first and best part of chap. 9 is , (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church. Foerster.
12. On Isa 9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him a light to the gentiles, Isa 42:6; Isa 49:6. The same Prophet says: Arise, shine (make thyself light), for thy light is come, Isa 60:1. And again Isa 9:19 : The Lord shall be unto thee an everlasting light. In the New Testament it is principally John that makes use of this expression: The life was the light of men, Joh 1:4, and the light shined in the darkness, Joh 9:5. John was not that light, but bore testimony to the light, Joh 9:8. That was the true light that lighteth every man that cometh into the world, Joh 9:9. And further: And this is the condemnation that light is come into the world, and men loved darkness rather than light, Joh 3:19. I am the light of the world, (Joh 8:12; Joh 9:5; comp. Joh 12:35).
13. On Isa 9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophets gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk 1:76 sqq.
14. On Isa 9:5 (6). Many lay stress on the notion child, inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa 7:10 sqq.; Isa 8:1 sqq.He came down from heaven for the sake of us men, and for our bliss (1Ti 1:15; Luk 2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb 2:16). Not sold to us by God out of great love, but given (Rom 5:15; Joh 3:16). Therefore every one ought to make an application of the word to us to himself, and to learn to say: this child was given to me, conceived for me, born to me.Cramer.Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or ? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet. Foerster.
15. On Isa 9:5 (6). You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office. Luther.
16. On Isa 9:6. Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight. Augustine. Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual. Bernard of Clairvaux. In reference to a child is born, and a son is given, Joh. Cocceius remarks in his Heb. Lex. s. v. : respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh 3:16, it reads God gave His only begotten Son.
In the application of this language all depends on the words is born to us, is given to us. The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him. J. J. Rambach, Betracht. ber das Ev. Esaj., Halle, 1724.
On Isa 9:6 (7). The government is on His shoulders. It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa 46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,on the contrary the heathen must bear and lift up their idols, (Isa 46:1; Isa 46:7).Rambach. In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following. All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb 2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos 13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.Rambach.
17. On Isa 9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa 10:4. (Comp. the same expression in chap. 10). Gods quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa 10:5-7. God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.Heim and Hoffmann.
20. On Isa 10:5 sqq. Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness. (2Co 12:9).Luther.
21. On Isa 10:15. Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa 5:26; Isa 7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).Calvin Inst. II. 4, 4.
22. On Isa 10:20-27. In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.Diedrich.
Isaiah 11-23. On Isa 11:4. The staff of His mouth. Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.Cramer.
24. On Isa 11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa 11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to the remnant of Israel, in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa 11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 We may here recall briefly the older, so-called spiritual interpretation. Isa 11:1-5 were understood of Christs prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa 11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa 11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa 11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa 11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under Gods mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh. Weber, der Prophet Jesaja, 1875.
Chap. 1226. On Isa 12:4 sq. These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely (Psa 147:1). Cramer.
27. On Chap. 12 With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm! Weber, Der Pr. Jes. 1875.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 873
OUR IMPENITENCE UNDER THE DIVINE CHASTISEMENTS
Isa 9:13. The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts.
RICH as God is in mercy to repenting sinners, he is full of indignation against the impenitent. Hence his most gracious invitations and promises are often intermixed with the most awful threatenings [Note: Mat 11:20-21; Mat 11:28.]. He had just before declared his intention of sending the Messiah to his chosen people. He now threatens them with utter excision for their impenitence [Note: Compare ver. 6, 7. with ver. 1115.]. The grounds of his displeasure are no less visible amongst ourselves than amongst the Jews. We are at this time suffering under his chastising hand. But few, if any, of us are suitably affected with his judgments.
The solemnity of this day [Note: The Fast-day, March 1798.] leads us to inquire,
I.
What is the end for which God chastises us?
He does not ever afflict his people willingly and without a cause. Sin is the ground of the controversy that he has with us. It is for the removal of this that he sends afflictions,
1.
Upon individuals
[His most highly favoured people are not exempt from chastisement: while they have any sin unmortified, God will not leave them altogether unpunished [Note: Jer 30:11.]. Even the upright Job had much dross which was to be purged in the furnace of affliction [Note: Job 23:10.]. David also found much benefit arising from his trials [Note: Psa 119:71.]: and acknowledged them to have been tokens of Gods love and faithfulness [Note: Psa 119:72.]. Under the New Testament dispensation God has had the same end in view: He delivered the incestuous man to Satan for the destruction of his flesh, that his spirit might be saved in the day of the Lord Jesus [Note: 1Co 5:5.]; and visited with bodily sickness many of those who had profaned the Lords supper, in order that they might not perish with the ungodly world [Note: 1Co 11:30; 1Co 11:32.]. Nor can we doubt but that our troubles are sent for the same benevolent purpose; of whatever kind they be, they are intended to purge away our sin, and bring us nearer unto God [Note: Heb 12:10.].]
2.
Upon nations
[When a nation is altogether ripe for ruin, God executes vengeance without any view to their reformation; but till then he will continue to correct them with much long-suffering and forbearance. The ten successive plagues of Egypt were sent to overcome their obstinacy. The Israelites, both in the wilderness and in Canaan, were continually informed of the distinct offences for which their various punishments were inflicted; and even their captivity in Babylon was intended for their good [Note: Jer 24:5.]. We cannot precisely say what are the peculiar enormities by which we have provoked the Majesty of heaven. But it is certain that God is visiting us for sin: the calamities we this day deplore, are tokens of his displeasure [Note: Isa 42:24-25.]; nor can we expect a removal of them, till the end, for which they are sent us, is accomplished.]
It should be the business of this day to inquire
II.
What effect his chastisements have produced upon us?
The rod, which is now held over us, has a voice, if we have ears to hear it [Note: Mic 6:9.]. It calls us to repent of all our evil ways. But what change has hitherto been produced,
1.
In the nation?
[Every reform is talked of, except a reform of our hearts and lives. What order of men amongst us has duly improved this awful crisis? Is not dissipation as prevalent among the higher ranks as ever? Is there a reformation begun among those who ought above all to be examples to the flock [Note: Those whom God particularly notices in the text, are the ancient and honourable, and the prophet that teaches lies.]? Are the watchmen, whose office it is to warn others, as earnest and faithful as the occasion requires [Note: Eze 33:6-8.]? Are evils of any kind put away from amongst us? Or is there, even at this hour, any serious appearance of turning unto God? Are not our very fasts a mere formal and hypocritical lip-service? May they not even be numbered amongst our greatest sins? Alas! what shall the end of these things be? The generality are altogether regardless of Gods displeasure: because they do not feel in their own persons the stroke of his rod, they are indifferent about the calamities of others [Note: Isa 57:10.]. Many, like Ahaz, have even increased in their iniquities since the commencement of our present troubles [Note: 2Ch 28:22.]. They have hardened their hearts and refused to receive correction; nor will they cry when God binds them [Note: Job 36:13.]. Nor is this peculiar to any one order of people more than another [Note: Jer 5:1; Jer 5:4-5.]: some are presumptuously boasting of our power to withstand the arm of God [Note: ver. 10.]; others, of whom better things might have been hoped, refuse to unite even in the outward services of this day. (Have these men never done any thing to increase our national guilt, that they refuse to deprecate our national judgments? Or have they no occasion to implore mercy for themselves?) To none was the prophets complaint ever more applicable than to ourselves at this juncture [Note: Isa 1:4-6.].]
2.
In individuals?
[Some there are, we trust, who weep between the porch and the altar. Some are grieved for the affliction of Joseph [Note: Amo 6:6.], but these are few in number; nor are they by any means so deeply affected as they ought to be. But where shall we find any that have been humbled under the divine chastisements? Who amongst us is truly turning unto him that smiteth us? Who is seeking the Lord of hosts? Who have been mourning over their sins this day in secret? Who have put from them their idols and their abominations [Note: Eze 20:7.]? Who have cried for mercy as perishing sinners? Or stood in the gap to intercede for their distressed country? Happy they whose personal troubles have wrought this blessed change! But we fear that few, if any, have so laid to heart the public calamities, as to have experienced from them such a salutary effect.]
We shall conclude our inquiries with some suitable and important observations
1.
God will surely overcome at last
[He is now maintaining a controversy with us. Nor can we expect that he should lay aside his rod till it has accomplished his will. If we continue to walk contrary to him, no doubt he will continue to walk contrary to us. If the scourging us with rods will not suffice, he will scourge us with scorpions [Note: 1Ki 12:11.]. He will repay us seven-fold more for our sins [Note: Lev 26:21; Lev 26:27-28.]. Four times are we warned that his hand is stretched out still [Note: Isa 9:12; Isa 9:17; Isa 9:21; Isa 10:4.]. Let us then cease from the unequal combat [Note: Eze 22:14. Isa 10:3.], and turn to him, before the measure of our iniquities be completely filled.]
2.
If we turn to God with our whole hearts, he will cease from his anger
[We have most abundant evidence of this delightful truth. The repentance of Nineveh is a standing encouragement for all nations. [Note: Jon 3:10.] Even the temporary humiliation of Ahab prevailed to defer the impending judgments [Note: 1Ki 21:29.]. What then should not be effected if this whole nation turned to God in sincerity? God would sooner send an angel to deliver us, or open a passage for us through the sea, than suffer our enemies to prevail against us [Note: Exo 14:22. with Isa 51:10 and 2Ki 19:35. with Psa 34:7.]. His promise to this effect is absolute [Note: Jer 18:8.]. Let this consideration lead us to repentance; and let the prophets advice to mourn, and fast, and weep, be followed without delay [Note: Joe 2:12-13.].]
3.
If we return not to God, our present miseries will he only an earnest of far greater miseries in another world
[God punishes men in this world in their national capacity; but in the future world every individual shall answer for his own sins. Nor are we left to doubt what will be the doom of the impenitent [Note: Luk 13:3.]. In comparison of that, temporal calamities are of no account. Oh! who can dwell with everlasting burnings [Note: Isa 33:14.]? Let me beseech you then by the terrors of the Lord. It would be terrible indeed to fall into the hands of man; but woe be to those who fall into the hands of the living God [Note: Heb 10:31.]. Let the exhortation of Christ then sink deep into your hearts, Fear not man, who can only kill the body, but God, who can destroy both body and soul in hell. I say unto you all, Fear him [Note: Luk 12:5.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here is the sad cause of the Prophet’s lamentation, and a miserable close he makes indeed of the sorrowful subject, at every termination: for the thing explains itself. The Lord corrects in mercy; but men regard it not. The Lord humbles his people, in their houses and families; in their offices and rank; in their connections and relations; but it is all the same. Though the lofty be brought down, and the ancient and honourable be made low; though death enter in at their windows, and their young men be cut off, and distress follow the fatherless and widows; the judgments do not reclaim; no man repenteth him of his wickedness, saying what have I done? Jesus and his salvation are not sought after, nor regarded. They refuse to hear the voice of the charmer, charm he never so wisely! Hence the prophet closeth this paragraph as the former, and takes up the same woeful lamentation.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 9:13 For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.
Ver. 13. For the people turneth not unto him that smiteth them. ] This were the only way to escape God, viz., to run in to him. There is no standing before a lion, no bearing up sail in a storm, no stouting it out with God Almighty. Amo 4:6-11 See Trapp on “ Amo 4:6 “ See Trapp on “ Amo 4:7 “ See Trapp on “ Amo 4:8 “ See Trapp on “ Amo 4:9 “ See Trapp on “ Amo 4:10 “ See Trapp on “ Amo 4:11 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 9:13-17
13Yet the people do not turn back to Him who struck them,
Nor do they seek the LORD of hosts.
14So the Lord cuts off head and tail from Israel,
Both palm branch and bulrush in a single day.
15The head is the elder and honorable man,
And the prophet who teaches falsehood is the tail.
16For those who guide this people are leading them astray;
And those who are guided by them are brought to confusion.
17Therefore the Lord does not take pleasure in their young men,
Nor does He have pity on their orphans or their widows;
For every one of them is godless and an evildoer,
And every mouth is speaking foolishness.
In spite of all this, His anger does not turn away
And His hand is still stretched out.
Isa 9:13-17 The reason for YHWH’s continued anger is the lack of Israel’s response.
1. They do not turn back (i.e., repent, lit. turn, BDB 996, KB 1427, Qal PERFECT)
2. They do not seek (BDB 205, KB 233, Qal PERFECT) the LORD of hosts
Therefore, they are completely (head [the elders] and tail [prophets] cut off) destroyed! They are leading the people astray (BDB 1073, KB 1766, Hiphil PARTICIPLE) so they will be confused (lit. shallowed up, BDB 118, KB 134, Pual PARTICIPLE). Jesus refers to this kind of leader in Mat 15:14; Mat 23:16; Mat 23:24. When your light has become darkness, how great is the darkness! He has no pity on (NRSV, MT, rejoice over)
1. young men (Isa 9:17)
2. orphans (Isa 9:17)
3. widows (Isa 9:17)
Usually YHWH defends these (i.e., Deu 10:18), but here they are judged along with the rest of the rebellious people of God!
Because they are all
1. godless (BDB 338)
2. evil doers (BDB 949, KB 1269, Hiphil PARTICIPLE)
3. speaking foolishness (BDB 615)
Isa 9:8-12 are unified by the recurrent phrase (His hand is still stretched out) at Isaiah 12 d; 17f; and 21d. Also notice the context probably runs through Isa 10:4, where the phrase is repeated again. Be careful of relying too much on chapter and verse divisions. They are not original, not inspired!
Isa 9:16
NASBbrought to confusion
NKJVare destroyed
NRSVwere left in confusion
TEVtotally confused them
NJBare swallowed up
LXXdevour them
PESHITTAto sink low
REBare engulfed
The Hebrew root (BDB 118, KB 134) basically means to swallow down, to swallow up (cf. Isa 25:7-8; Isa 28:4; Isa 49:19), but there are possibly other roots
1. to announce (KB 135 II, cf. Pro 19:28)
2. to confuse (KB 135 III, cf. Isa 3:12; Isa 19:3; Isa 28:7) with too much wine (NASB)
Confused fits the parallelism best! Remember, context, context, context determines meaning, not a lexicon!
Isa 9:17 Nor does He have pity on their orphans or their widows This is the ultimate symbol of God’s turning away. It is exactly the opposite of God’s promises in Deuteronomy.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
turneth not. Reference to Pentateuch (Deu 4:29, Deu 4:30).
the Lord Hebrew. Jehovah. with ‘eth = Jehovah Himself. App-4. See note on 1Sa 1:3.
Fuente: Companion Bible Notes, Appendices and Graphics
the people: Isa 1:5, Isa 26:11, Isa 57:17, 2Ch 28:22, Job 36:13, Jer 5:3, Jer 31:18-20, Eze 24:13, Hos 5:15, Hos 7:10, Hos 7:16
neither: Isa 31:1, Deu 4:29, Jer 29:11, Jer 50:4, Jer 50:5, Hos 3:4, Hos 3:5
Reciprocal: 1Ki 8:35 – and turn 1Ki 21:1 – after Isa 5:25 – For all Isa 10:21 – return Isa 42:25 – he knew Jer 2:30 – In vain Jer 8:12 – therefore Jer 15:7 – since Eze 7:9 – the Lord Eze 22:24 – General Dan 9:13 – made we not our prayer before Hos 4:5 – and the prophet Hos 7:7 – there Amo 4:6 – yet Mic 6:9 – hear Hag 2:17 – yet Rom 3:11 – seeketh
Fuente: The Treasury of Scripture Knowledge
Isa 9:13-15. For the people turneth not, &c. We have here the second crime of this refractory people, who, impenitent and stupid, regarded not the chastisement of the Lord, nor turned to him at his reproof. Therefore a total subversion of their state and polity is denounced as the severest punishment upon them. The Lord will cut off, &c., head and tail High and low, honourable and contemptible, as the next verse explains it; branch and rush The goodly branches of tall trees, the mighty and noble; and the bulrush, the weakest and meanest persons. In one day All together, one as well as another, without any distinction. The ancient, &c., he is the head That is, is signified by the word head, in the former verse; and the prophet that teacheth lies, &c. Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to show the extent of the calamity, that it should reach to all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by showing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them. He is the tail The basest part of the whole people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The corruption of Ephraim’s leaders 9:13-17
"As the first stage of the judgments has been followed by no true conversion to Jehovah the almighty judge, there comes a second." [Note: Delitzsch, 1:258.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Since the Lord’s discipline of the nation would not cause her to repent, He would cut off her leadership abruptly and suddenly. This would make her see her need of Him more clearly. Isaiah described the totality of leadership as the head and tail of this national animal. Some leaders were eminent, as the erect palm branch, while others were lowly, like the bowing bulrush.