9<\/strong>. boweth down humbleth himself<\/em> ] If this be the right translation, the reference must be to the degradation of human dignity involved in idolatry and superstition, a thought not unworthy of Isaiah. It is more probable, however (see ch. Isa 5:15<\/span>), that the words refer to the judgment at hand, which is as certain as if it had already taken place. So R.V. is bowed down is brought low<\/strong>. The verbs may be understood either in a reflexive or a passive sense.<\/p>\n mean man great man<\/em> ] In the original the contrast is expressed by two words for “man,” corresponding to homo<\/em> and vir<\/em> in Latin, Mensch<\/em> and Mann<\/em> in German, &c. Sometimes, as here, the distinction is emphasised so as to mark a contrast (Psa 49:2<\/span>).<\/p>\n therefore forgive them not<\/em> ] Or, and thou canst<\/strong> (or wilt) not forgive them<\/strong>. The verbal form employed in the Heb. (jussive) properly expresses the will or desire of the speaker (as E.V.), but in negative sentences it “sometimes expresses merely the subjective feeling and sympathy of the speaker with the act” (Davidson, Synt.<\/em> 128, R. 2).<\/p>\n And the mean man – <\/B>That is, the man in humble life, the poor, the low in rank – for this is all that the Hebrew word here – <\/span> ‘adam<\/I> – implies. The distinction between the two words here used – <\/span> ‘adam<\/I> as denoting a man of humble rank, and <\/span> ‘ysh<\/I> as denoting one of elevated rank – is one that constantly occurs in the Scriptures. Our word mean conveys an idea of moral baseness and degradation, which is not implied in the Hebrew.<\/P> Boweth down – <\/B>That is, before idols. Some commentators, however, have understood this of bowing down in affliction, but the other is probably the true interpretation.<\/P> And the great man – <\/B>The men in elevated rank in life. The expressions together mean the same as all ranks of people. It was a common or universal thing. No rank was exempt from the prevailing idolatry.<\/P> Therefore forgive them not – <\/B>The Hebrew is future – <\/span> <\/span> ve’al<\/I>–tis’a’<\/I> lahem<\/I>. Thou wilt not bear for them; that is, thou wilt not bear away their sins (by an atonement), or thou wilt not forgive them; – but agreeable to a common Hebrew construction, it has the force of the imperative. It involves a threatening of the prophet, in the form of an address to God So great is their sin, that thou, Lord, wilt not pardon them. The prophet then proceeds, in the following verses, to denounce the certainty and severity of the judgment that was coming upon them.<\/P><\/p>\n Isa 2:9<\/span><\/p>\n The mean man<\/em><\/p>\n The mean man<\/strong><\/p>\n Mean there does not mean selfish or stingy, but the man between two extremes, the mean, average, ordinary man.<\/p>\n The mean man and the great man are both bowing–what are they bowing to? Something beneath them; they have lost the sense of their dignity, and they have forgotten that they are kings, and now they are bowing down to things that they ought to control. (J. H. Jowett, M. A.<\/em>)<\/p>\n Verse 9<\/span>. Boweth down <\/B><\/I>– “Shall be bowed down”] This has reference to the preceding verse. They bowed themselves down to their idols, therefore shall they be bowed down and brought low under the avenging hand of God.<\/P> <\/P> Therefore forgive them not.<\/B><\/I>] “And thou wilt not forgive them.” – L.<\/P> <\/p>\n The mean man boweth down, <\/B>and the great man humbleth himself; men of all ranks fall down and worship idols. <\/P> Forgive them not; <\/B>cut off these incorrigible idolaters. Such an imprecation is not strange, considering the heinousness and inexcusableness of the crime, the singular condition of the prophets, who spake such things not from any disorderly passion, but by Divine inspiration, and from a fervent zeal for Gods glory, which ever was and ought to be dearer to them than all the interests of men, and from a pious care and fear lest others should be infected by their counsel or example. Yet the words may be taken as a prediction, Thou wilt not forgive them<\/I>; by this I know thou hast determined utterly to destroy them; for the Hebrew particle al<\/I> is sometimes taken only for a simple denial, as Psa 121:3<\/span>; Pro 12:28<\/span>. <\/P> <\/p>\n 9. mean<\/B>in rank: not morallybase: opposed to “the great man.” The former is in Hebrew,Adam,<\/I> the latter, ish.<\/I> <\/P> boweth<\/B>namely, toidols. All<\/I> ranks were idolaters. <\/P> forgive . . . not<\/B>athreat expressed by an imperative. Isaiah so identifies himself withGod’s will, that he prays for that which he knows God purposes. So Re18:6<\/span>.<\/P><\/p>\n And the mean man boweth down, and the great man humbleth himself<\/strong>,…. Both high and low, rich and poor, bow down unto, humble themselves before, and worship idols made by the hands of men: the words for the “mean man” and “the great man” are and<\/p>\n , “Adam” and “Ish”; and which are also interpreted by Jarchi of little or mean men, and of princes and mighty ones:<\/p>\n therefore forgive them not<\/strong>; their sins of soothsaying, covetousness, and idolatry; and such that worship the beast and his image shall not be forgiven, but drink of the wine of divine wrath, and be tormented with fire for ever and ever, Re 14:9<\/span>. These are either the words of the prophet to the Lord representing the church, and imprecating evils on antichristian worshippers; or of the angel to the Christian powers, exhorting them not to spare Babylon, Re 18:6<\/span> some refer these words to the mean and great men bowing down and humbling themselves, and read them in connection with them thus, “and lifts not up unto them”; that is, the head or soul; so Aben Ezra, who also observes, that the word “earth” may be wanting, and supplied thus, “and the earth shall not bear them”; they shall be destroyed from off it, both the idols and the worshippers of them. See Ps 10:16<\/span>.<\/p>\n It was a state ripe for judgment, from which, therefore, the prophet could at once proceed, without any further preparation, to the proclamation of judgment itself. “Thus, then, men are bowed down, and lords are brought low; and forgive them – no, that Thou wilt not.”<\/em> The consecutive futures depict the judgment, as one which would follow by inward necessity from the worldly and ungodly glory of the existing state of things. The future is frequently used in this way (for example, in Isa 9:7<\/span>.). It was a judgment by which small and great, i.e., the people in all its classes, were brought down from their false eminence. “Men”<\/em> and “lords”<\/em> ( adam <\/em> and ish <\/em>, as in Isa 5:15<\/span>; Psa 49:3<\/span>, and Pro 8:4<\/span>, and like and in the Attic dialect), i.e., men who were lost in the crowd, and men who rose above it – all of them the judgment would throw down to the ground, and that without mercy (Rev 6:15<\/span>). The prophet expresses the conviction ( al <\/em> as in 2Ki 6:27<\/span>), that on this occasion God neither could nor would take away the sin by forgiving it. There was nothing left for them, therefore, but to carry out the command of the prophet in Isa 2:10<\/span>: “Creep into the rock, and bury thyself in the dust, before the terrible look of Jehovah, and before the glory of His majesty.”<\/em> The glorious nation would hide itself most ignominiously, when the only true glory of Jehovah, which had been rejected by it, was manifested in judgment. They would conceal themselves in holes of the rocks, as if before a hostile army (Jdg 6:2<\/span>; 1Sa 13:6<\/span>; 1Sa 14:11<\/span>), and bury themselves with their faces in the sand, as if before the fatal simom <\/em> of the desert, that they might not have to bear this intolerable sight. And when Jehovah manifested Himself in this way in the fiery glance of judgment, the result summed up in Isa 2:11<\/span> must follow: “The people’s eyes of haughtiness are humbled, and the pride of their lords is bowed down; and Jehovah, He only, stands exalted in that day.”<\/em> The result of the process of judgment is expressed in perfects: nisgab <\/em> is the third pers. praet.<\/em>, not the participle: Jehovah “is exalted,” i.e., shows Himself as exalted, whilst the haughty conduct of the people is brought down ( shaphel <\/em> is a verb, not an adjective; it is construed in the singular by attraction, and either refers to adam <\/em>, man or people: Ges. 148, 1; or what is more probable, to the logical unity of the compound notion which is taken as subject, the constr.<\/em> ad synesin s. sensum <\/em>: Thiersch, 118), and the pride of the lords is bowed down ( shach <\/em> = shachach <\/em>, Job 9:13<\/span>). The first strophe of the proclamation of judgment appended to the prophetic saying in Isa 2:2-4<\/span> is here brought to a close. The second strophe reaches to Isa 2:17<\/span>, where Isa 2:11<\/span> is repeated as a concluding verse.<\/p>\n 9. And the mean man boweth down Some commentators read these words in immediate connection with what goes before, as if the Prophet were proceeding still farther to show the extent of their criminality. If we adopt this meaning, then by the mean man and the mighty man we must understand all the Israelites; as if the Prophet said that no man is pure and free from this stain. Others not improperly are of opinion that he repeats in other words what he had said about punishment, and that in this way he expresses the destruction which awaits a people forsaken by God. This will agree best with the scope of the passage, that all, both small and great, will speedily be overtaken by the ruin which lays low a whole nation; because amidst so great wickedness there was no reason to expect deliverance from the vengeance of God. <\/p>\n Besides, in those two expressions, bow down and humble, there is a rapid allusion to that bowing down which he mentioned a little before, as if he had said, “They have bowed themselves down before idols, therefore God will lay them low under a vast weight of calamities.” Yet I have no doubt that he likewise attacks their pride; for it was difficult to believe that a nation so abundantly supplied with wealth would, in a short period, be overwhelmed by calamities. <\/p>\n Therefore forgive them not; or, thou wilt not forgive them. This latter clause is explained in two ways, though it does not much affect the real meaning which of the views you adopt; for the design of the Prophet is to show that towards such obstinate men God will not be appeased. If it be taken in the future tense, thou wilt not forgive them, the meaning will be more easily brought out; but if it be taken as a prayer, forgive them not, it will amount to the same thing; for we know that, when the prophets, inflamed by zeal for God, pour out prayers as under the dictation of the Spirit, they threaten just punishment against the ungodly: and we need not wonder that the Prophets offended by crimes so numerous and so shocking, kindles into such warmth that he consigns his countrymen to destruction; for nothing was more dear to him than the sacred honor of God. But at the same time it must be understood that he makes a tacit reservation of a remnant; because he does not here speak of every individual, but of the body of the people, which was so deeply infected by its vices that there was no hope of cure; otherwise it would have been unreasonable to give exhortations to repentance, and to hold out the hope of pardon to men who were incurable and thoroughly obstinate. The meaning therefore amounts to this, that the restoration of a new Church must not be expected till God has executed his judgments by destroying the temple. <\/p>\n (9) And the mean man boweth down.<\/strong>The English gives adequately the significance of the two words for manin Hebrew, adam <\/em>and sh. <\/em>The Authorised Version applies the words to the prostrations of the worshippers of idols, whether of low or high degree; others refer them to the punishment of that idolatry: The mean man must be bowed down <\/em>. . . the great man must be humbled.<\/em><\/p>\n Therefore forgive them not.<\/strong>As a prayer the words find a parallel in Psa. 69:27<\/span>; Psa. 109:14<\/span>, but the rendering adopted by Cheyne and others, And thou canst not forgive them, <\/em>is perhaps preferable. The sin is treated as a sin unto death, for which it is vain to pray (Isa. 22:14<\/span>).<\/p>\n 9<\/strong>. <\/strong> Mean man great man <\/strong> All classes, both common people and the upper ranks, were involved in this kind of idolatry that is, in harbouring household penates and the like. <\/p>\n Boweth down humbleth himself <\/strong> Most commentators believe these expressions to refer both to bowing in worship to idols, and to the punishment following. <\/p>\n Forgive them not <\/strong> Not necessarily a wish of the prophet, except so far as he desired the proper vindication of the rights of Jehovah. The Hebrew tense is future; hence it amounts to a prediction: Thou wilt not forgive them. <\/em> See note on Isa 1:24<\/span>.<\/p>\n Isa 2:9<\/span><\/em><\/strong>. <\/strong>And the mean man boweth down, <\/em><\/strong>&c.<\/strong> And the mean man shall be brought down, and the great man shall be humbled; and thou wilt not forgive them. <\/em>Vitringa. This rendering is not only agreeable to the 11th and 17th verses of this chapter, and 15th of the fifth, but also to the scope of the argument; for the prophet begins here to describe the imminent severe judgment of God, wherewith he would punish the pride of these men, and their alienation from the true worship of God and the study of the divine law. This part of his discourse contains, first, a general proposition of the immediate judgment of God,in this verse. Secondly, a declaration of it; Isa 2:10-22<\/span> with an exhortation adjoined agreeable to his discourse: Isa 2:22<\/span>. Thirdly, a more special confirmation and elucidation of this judgment; from Isa 2:1<\/span> chap. 3: to Isa 2:8<\/span>. The particle vau, <\/em>rendered and, <\/em>in the beginning of the present verse, often retains the signification of the future; and might here be rendered then <\/em>or now. <\/em>See Vitringa and Noldius. <\/p>\n Isa 2:9 And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.<\/p>\n Ver. 9. And the mean man boweth down.<\/strong> ] There is a general conspiracy, and they are altogether become abominable. Lords and lowlies, kings and captives, all sorts were idolaters. Some render it, “Shall be brought down, and shall be humbled.” God loveth to retaliate, to abate and abase man’s pride, by pulling down whatsoever height or strength they confide in. <\/p>\n <\/p>\n Therefore forgive them not.<\/strong> ] A pious prayer doubtless, proceeding from true zeal, which is an extreme heat of all the affections for God’s glory. Ut pius sit in Deum, durus sit in proximum,<\/em> saith Oecolampadius. Like another Elias he maketh intercession to God against Israel, Rom 11:2 whom he saw to be incorrigible, and their sin to be irremissible, their judgment unavoidable.<\/p>\n mean man. Hebrew. ‘addm. App-14. Contrasting<\/p>\n great man. Hebrew. ‘ish. App-14. society’s extremes <\/p>\n the mean: Isa 5:15, Psa 49:2, Jer 5:4, Jer 5:5, Rom 3:23, Rev 6:15-17 <\/p>\n humbleth: Isa 57:9, Col 2:18, Col 2:23 <\/p>\n therefore: Isa 27:11, Jos 24:19, Jer 18:23, Mar 3:29 <\/p>\n Reciprocal: 2Ki 22:17 – the works 2Ch 34:25 – Because Pro 6:35 – regard Isa 24:2 – as with the people Isa 40:20 – chooseth Act 7:41 – rejoiced<\/p>\n 2:9 And the mean man boweth down, and the great man {q} humbleth himself: therefore {r} forgive them not.<\/p>\n (q) He notes the nature of the idolaters who are never satisfied in their superstitions.<\/p>\n (r) Thus the prophet spoke being inflamed with the zeal of God’s glory, and that he might fear them with God’s judgment.<\/p>\n Glorifying created things rather than the Creator results in the humiliation and abasement of those who do these things (cf. Romans 1). Forgiveness is unthinkable when people do these things (Isa 2:9; cf. Exo 34:7). "Do not forgive them" is an idiom meaning "for sure you will not forgive them." [Note: Motyer, p. 56.] <\/span> Isaiah was not asking God to refrain from forgiving His people.<\/p>\n "A major motif in OT theology is here (and in Isa 2:11-22): pride and ambition are humanity’s besetting and most devastating sins. Idolatry is seen as an expression of this drive by which man seeks to exalt himself." [Note: Watts, Isaiah 1-33, p. 35.] <\/span><\/p>\n And the mean man boweth down, and the great man humbleth himself: therefore forgive them not. 9. boweth down humbleth himself ] If this be the right translation, the reference must be to the degradation of human dignity involved in idolatry and superstition, a thought not unworthy of Isaiah. It is more probable, however (see … Continue reading “Exegetical and Hermeneutical Commentary of Isaiah 2:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17705","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17705","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17705"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17705\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17705"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17705"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17705"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"