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Israel’s Redemption

On that day the L ord with his cruel and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will kill the dragon that is in the sea.

On that day:

A pleasant vineyard, sing about it!

I, the L ord, am its keeper;

every moment I water it.

I guard it night and day

so that no one can harm it;

I have no wrath.

If it gives me thorns and briers,

I will march to battle against it.

I will burn it up.

Or else let it cling to me for protection,

let it make peace with me,

let it make peace with me.

In days to come Jacob shall take root,

Israel shall blossom and put forth shoots,

and fill the whole world with fruit.

Has he struck them down as he struck down those who struck them?

Or have they been killed as their killers were killed?

By expulsion, by exile you struggled against them;

with his fierce blast he removed them in the day of the east wind.

Therefore by this the guilt of Jacob will be expiated,

and this will be the full fruit of the removal of his sin:

when he makes all the stones of the altars

like chalkstones crushed to pieces,

no sacred poles or incense altars will remain standing.

For the fortified city is solitary,

a habitation deserted and forsaken, like the wilderness;

the calves graze there,

there they lie down, and strip its branches.

When its boughs are dry, they are broken;

women come and make a fire of them.

For this is a people without understanding;

therefore he that made them will not have compassion on them,

he that formed them will show them no favor.

¹² On that day the L ord will thresh from the channel of the Euphrates to the Wadi of Egypt, and you will be gathered one by one, O people of Israel. ¹³And on that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the L ord on the holy mountain at Jerusalem.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. In that day. Here the Prophet speaks in general of the judgment of God, and thus includes the whole of Satan’s kingdom. Having formerly spoken of the vengeance of God to be displayed against tyrants and wicked men who have shed innocent blood, he now proceeds farther, and publishes the proclamation of this vengeance.

On leviathan. The word “leviathan” is variously interpreted; but in general it simply denotes either a large serpent, or whales and sea-fishes, which approach to the character of monsters on account of their huge size. ¹⁸⁹¹⁸⁹     “The word leviathan, which, from its etymology, appears to mean contorted, coiled, is sometimes used to denote particular species, (e.g., the crocodile,) and sometimes as a generic term for huge aquatic animals, or the larger kind of serpents, in which sense the corresponding term! תנין (tănnīn) is also used. They both appear to be employed in this case to express the indefinite idea of a formidable monster, which is in fact the sense now commonly attached to the word dragon.” — Alexander
    ^FT447 Ses organes et instrumens
    ^FT448 “Chantez à la vigne rouge;” — “Sing to the red vineyard.”
    ^Ft449 See Commentary on Isaiah, vol. 1 p. 162
    ^FT450 “Si quelqu’un est de cet advis, je n’empesche point qu’il ne le suive;” — “If any one is of that opinion, I do not hinder him from following it.”
    ^FT451 “Tellement qu’il est constraint comme l’emprunter d’ailleurs quand il se courrouce;” — “So that he is compelled, as it were, to borrow it from another quarter when he is enraged.”
    ^FT452 That is, instead of making it the beginning of the following sentence, “in battle (or, in a hostile manner) I will pass through them,” it might be read as the conclusion of the question, “Who shall engage me with briers and thorns in battle?” And this concluding suggestion accords with our English version. — Ed
    ^FT453 “Of the various senses ascribed to או, (ō,) such as unless, oh that if, etc., the only one justified by usage is the disjunctive sense of or.” — Alexander
    ^FT454 “Ils sentiront la pesanteur de ma main;” — “They shall feel the weight of my hand.”
    ^FT455 That is, our Author is of opinion that או (ō) frequently has the same force as the Latin interrogative particle An. — Ed
    ^FT456 “Ce vaut-neant-ci;” — “This good-for-nothing.”
    ^FT457 “Sans feintise;” — “Without hypocrisy.”
    ^FT458 Such is Calvin’s translation of באים, (bāīm,) coming, which, occupying a somewhat anomalous position at the beginning of the verse, has perplexed the critics. The usual and best defended supplement is ימים, (yāmīm,) days, and thus the construction is supposed to be, “In coming days.” The French version takes ci-apres, “hereafter;” the Italian has Ne’ giorni a venire, “In the days to come;” Luther’s version has As mirb bennoch bazu fummen, “Yet it will come to this.” Our English version connects the word with “Jacob,” and makes it to signify “Them that come of Jacob,” which is countenanced by the Septuagint, οἱ ἐρχόμενοι τέκνα Ιακὼβ, “They that come, the children of Jacob,” but does not appear to have the support of any modern critic or version. — Ed
    ^FT459 “Hath he smitten him as he smote (Heb., according to the stroke of) those that smote him?” — Eng. Ver.
    ^FT460 “Ne plus ne moins que si le feu y avoit passé;” — “In exactly the same manner as if fire had passed on them.”
    ^FT461 “Et mis en chemin de salut;” — “And led into the way of salvation.”
    ^FT462 “Quiconque se flatte en son ordure, il attirera sur sa teste infalliblement l’ire de Dieu;” — “Whosoever flatters himself in his pollution will infallibly draw down on his head the wrath of God.”
    ^FT463 “And consume the branches thereof.” — Eng. Ver.
    ^FT464 “When the boughs thereof are withered.” — Eng. Ver.
    ^FT465 See p. 83
    ^FT466 See Commentary on Isaiah, vol. 1 p. 96
    ^FT467 “Whose glorious beauty is a fading flower.” — Eng. Ver.
    ^FT468 “Woe to Samaria, the proud chaplet of the drunkards of Ephraim, which stands at the head of a rich valley belonging to a race of sots! ‘Sebaste, the ancient Samaria, is situated on a long mount of an oval figure, having first a fruitful valley, and then a ring of hills running round about it.’ — Maundrell, p. 58. Hence it is likened to a chaplet, or wreath of flowers, worn upon the head by Jews, as well as Greeks and Romans, at their banquets, as may be seen, Wisd. 2:7, 8.” — Stock
    ^FT469 “De la vallee grasse;” — “Of the fat valley.”
    ^FT470 “Tyran de Sicile;” — “Tyrant of Sicily.”
    ^FT471 Justin, in a rapid sketch of that tyrant, informs us that, “after having defeated his rivals, he abandoned himself to indolence and gluttony, which brought on such weakness of sight that he could not bear day-light; that the consciousness of being despised on account of his blindness made him more cruel than before, and led him to fill the city with murders as much as his father had filled the jails with prisoners, so that he became universally hated and despised.” — Justin, Hist. 1. 21, c. 11. The appalling facts are confirmed by other historians. — Ed
    ^FT472 “Puis donc qu’ils sont coulpables d’une mesme ingratitude;” — “Since they are guilty of the same ingratitude.”
    ^FT473 “Aux despens de leurs freres;” — “At the expense of their brethren.”
    ^FT474 “Que nous regimbons contre l’esperon;” — “That we kick against the spur.”
    ^FT475 “A des petis enfans n’agueres sevrez;” — “To young infants hardly weaned.”
    ^FT476 “Que tous apportent du ventre de la mere;” — “Which all bring from their mother’s womb.”
    ^FT477 “Afin de ne fascher les oreilles des lecteurs.”
    ^FT478 “Line upon line.” — Eng. Ver.
    ^FT479 “De toutes parts, ou, ligne apres ligne;” — “On all sides, or, line after line.”
    ^FT480 The reader may consult the Author’s exposition, and the Translator’s notes Commentary on the Book of Psalms, vol. 1, pp. 312, 313. — Ed
    ^FT481 “For with stammering lips. (Heb. Stammerings of lips.)” — Eng. Ver.
    ^FT482 “But since this patience has been lost upon them, a stronger way shall be taken to force their attention. God will thunder in their ears, what to them will appear jargon, the language of a foreign nation, by whom they shall be carried into captivity.” — Stock
    ^FT483 “De ce que la parole est au milieu de nous;” — “Because the word is in the midst of us.”
    ^FT484 See Commentary on Isaiah, vol. 1 p. 282
    ^FT485 From which the noun לצון (lātzōn) is derived. The phrase אנשי לצון (ănshēlatzon) literally signifies “men of scorn,” and is so rendered by Stock and others; but the force of the Hebrew idiom is fully brought out by the word “scoffers,” as in Lowth, or by “scornful men,” as in the English Version. — Ed
    ^FT486 “Ces moqueurs;” — “Those mockers.”
    ^FT487 חזה (chōzĕh) is properly a participle (seeing) often used as a noun to denote a seer or prophet. Here the connection seems distinctly to require the sense of league or covenant. That there is no error in the text may be inferred from the substitution of the cognate form חזות (chŭzūth) in verse 18. Hitzig accounts for the transfer of meanings by the supposition that in making treaties it was usual to consult the seer or prophet. Ewald supposes an allusion to the practice of necromantic art or divination as a safeguard against death, and translates the word orafel, (oracle.) The more common explanation of the usage traces it to the idea of an interview or meeting, and the act of looking one another in the face, from which the transition is by no means difficult to that of mutual understanding or agreement.” — Alexander. Buxtorf renders it “a seer, or prophet,” and, by a transferred meaning, “provision,” or “foresight,” “We have made provision, we have looked forward, we have acted with foresight;” and adds, that the Chaldee version renders it שלמא, (shĕlūmā,) peace. — Ed
    ^FT488 “Car c’eust esté une chose trop ridicule et dont les petits enfans se fussent moquez;” “For it would have been too absurd, and even young children would have laughed at it.”
    ^FT489 Lucian is often alluded to by our Author as the type of daring and scornful infidels. See Commentary on a Harmony of the Evangelists, vol. 2, p. 283, n. 1. — Ed
    ^FT490 Commonly called the Septuagint. — Ed
    ^FT491 See Commentary on Isaiah, vol. 1 p. 280
    ^FT492 “Voire en despit de leurs dents;” — “Even in spite of their teeth.”
    ^FT493 “Qu’il leur pend une horrible calamité sur leurs testes, laquelle ils ne voyent point;” — “That there hangs over their heads a dreadful calamity which they do not see.”
    ^FT494 “And it shall be a vexation only to understand the report. Or, when he shall make you to understand doctrine.” — (Eng. Ver.) “And even the report alone shall cause terror.” — Lowth. “And it shall be terror merely to hear the report of it.” — Stock. “And only vexation (or distress) shall be the understanding of the thing heard.” — Alexander. “E’l sentirne il grido non produrrà altro che commovimento;” — “And to hear the cry of it will produce nothing but distress.” — (Ital. Ver.)
    ^FT495 “There are three interpretations of the last clause, one of which supposes it to mean, that the mere report of the approaching scourge should fill them with distress; another, that the effect of the report should be universal distress; a third, that nothing but a painful experience would enable them to understand the lesson which the Prophet was commissioned to teach them. שמועה (shĕmūgnāh) meaning simply what is heard, may of course denote either rumor or revelation. The latter seems to be the meaning in verse 9, where the noun stands connected with the same verb as here. Whether this verb ever means simply to perceive or hear, may be considered doubtful; if not, the preference is due to the third interpretation above given, viz., that nothing but distress or suffering could make them understand or even attend to the message from Jehovah.” — Alexander
    ^FT496 “La sua opera strana, la sua operazione straordinaria;” — “His strange work, his extraordinary act.” — Ital. Ver.
    ^FT497 See Commentary on Isaiah, vol. 1 p. 360
    ^FT498 “Avec mesme raison et equité;” — “With the same reason and justice.”
    ^FT499 “The common version, ‘all day,’ though it seems to be a literal translation, does not convey the sense of the original expression, which is used both here and elsewhere to mean ‘all the time,’ or ‘always.’” — Alexander
    ^FT500 “Et les fideles sont sujets à beaucoup de miseres, voire plus que ne sont pas les reprouvez;” — “And believers are liable to many afflictions, even more than the reprobate are.”
    ^FT501 “Will the ploughman never sow, but always cut the earth by spades and instruments for ploughing?” — Jarchi
    ^FT502 “This apposite simile from the various methods used by the husbandman in preparing his land, and in managing the crop after it is gathered, is addressed to those who might question divine providence, because sentence against the wicked is not executed speedily. God, who teacheth the farmer the proper time and manner of treating his crop, knoweth best when and how to punish sinners: he reduceth them not to dust at once, any more than corn is suffered to lie under pressure till it is rendered unserviceable, but chastiseth in mercy, in order to reclaim them.” — Stock
    ^FT503 “The principle wheat and the appointed barley. Or, wheat in the appointed place, and barley in the appointed place.” — Eng. Ver. “The choice wheat and the picked barley.” — Stock. “The wheat in due measure.” — Lowth
    ^FT504 “The words שורה (sōrāh) and נמסן (nĭmsān) are by some explained as epithets of the grain; principal wheat, appointed or sealed barley. Ewald makes them descriptive of the soil; wheat in the best ground, barley in the rough ground. But the explanation best sustained by usage and analogy is that of Gesenius, who takes נמסן (nĭmsān) in the sense of appointed, designated, and שורה (sōrāh) in that of a row or series.” — Alexander
    ^FT505 “Car en France on n’escout point le bled sinon avec le fleau, excepté en Provence;” — “For in France corn is not thrashed in any way but with the flail, except in Provence.”
    ^FT506 “Et comme faire passer la charue et la herse sur les peuples;” — “And, as it were, to pass the waggon and the harrow over the nations.”
    ^FT507 “Comme si les meschans avoyent la bride sur le col;” — “As if the wicked had the bridle on their neck.” A1though this description applies to the king of Egypt, yet under one class he intended also to include the other enemies of the Church. For my own part, I have no doubt that he speaks allegorically of Satan and of his whole kingdom, describing him under the figure of some monstrous animal, and at the same time glancing at the crafty wiles by which he glosses over his mischievous designs. In this manner he intended to meet many doubts by which we are continually assailed, when God declares that he will assist us, and when we experience, on the other hand, the strength, craft, and deceitfulness of Satan. Wonderful are the stratagems with which he comes prepared for doing mischief, and dreadful the cruelty which he exercises against the children of God. But the Prophet shews that all this will not prevent the Lord from destroying and overthrowing this kingdom. It is indeed certain that this passage does not relate to Satan himself, but to his agents or instruments, ¹⁹⁰¹⁹⁰    {Bogus footnote} by which he governs his kingdom and annoys the Church of God. Now, though this kingdom is defended by innumerable cunning devices, and is astonishingly powerful, yet the Lord will destroy it.

To convince us of this, the Prophet contrasts with it the Lord’s sword, hard, and great, and strong, by which he will easily slay an enemy that is both strong and crafty. It ought therefore to be observed, that we have continually to do with Satan as with some wild beast, and that the world is the sea in which we sail. We are beset by various wild beasts, which endeavor to upset our ship and sink us to the bottom; and we have no means of defending ourselves and resisting them, if the Lord do not aid us. Accordingly, by this description the Prophet intended to describe the greatness of the danger which threatens us from enemies so powerful and so full of rage and of cunning devices. We should quickly be reduced to the lowest extremity, and should be utterly ruined, did not God oppose and meet them with his invincible power; for by his sword alone can this pernicious kingdom of Satan be destroyed.

But we must observe what he says in the beginning of the verse, In that day. It means that Satan is permitted, for some time, to strengthen and defend his kingdom, but that it will at length be destroyed; as Paul also declares, “God will quickly bruise Satan under your feet.” (Romans 16:20.) By this promise he shews that the time for war is not yet ended, and that we must fight bravely till that enemy be subdued, who, though he has been a hundred times vanquished, ceases not to renew the warfare. We must therefore fight with him continually, and must resist the violent attacks which he makes upon us; but, in order that we may not be discouraged, we must keep our eye on that day when his strong arm shall be broken.

On leviathan the piercing serpent, and on leviathan the crooked serpent. The epithets applied to “leviathan” describe, on the one hand, his tricks and wiles, and, on the other hand, his open violence; but at the same time intimate that he is endued with invincible power. Since בריח (bārīăch) signifies a crowbar, that word denotes metaphorically the power of piercing, either on account of venomous bites or on account of open violence. The second name, עקלתון, (gnăkāllāthōn,) is derived from the verb עקל, (gnākăl,) to bend; and hence it comes to be applied to crooked and tortuous foldings.

2. Sing to the vineyard of redness. ¹⁹¹¹⁹¹ {Bogus footnote} He now shews that all this will promote the salvation of the Church; for the Lord attends to the interests of his people, whom he has taken under his guardianship and protection. In order, therefore, that the Church may be restored, Satan and all his kingdom shall be utterly destroyed. The object of all the vengeance which God takes on his enemies is to shew that he takes care of the Church; and although in this passage the Prophet does not name the Church, he shews plainly enough that he addresses her in this congratulation.

This figure conveys the meaning even more strongly than if he had spoken expressly of the people of Israel; for since the whole excellence of a vineyard depends partly on the soil in which it is planted, and partly on diligent cultivation, if the Church of God is a vineyard, we infer that its excellence is owing to nothing else than the undeserved favor of God and the uninterrupted continuance of his kindness. The same metaphor expresses also God’s astonishing love towards the Church, of which we spoke largely under the fifth chapter. ¹⁹²¹⁹² {Bogus footnote}

He calls it a vineyard of redness, that is, very excellent; for in Scripture, if we compare various passages, “red wine” denotes excellence. He says that this song may at that time be sung in the Church, and foretells that, though it would in the mean time be reduced to fearful ruin, and would lie desolate and waste, yet that afterwards it will be restored in such a manner as to yield fruit plentifully, and that this will furnish abundant materials for singing.

3. I Jehovah keep it. Here the Lord asserts his care and diligence in dressing and guarding the vine, as if he had said, that he left nothing undone that belonged to the duty of a provident and industrious householder. Not only does he testify what he will do, when the time for gladness and congratulation shall arrive, but he relates the blessings which the Jews had already received, that their hope for the future may be increased. Yet we must supply an implied contrast with the intermediate period, during which God appeared to have laid aside all care of it, so that at that time it differed little from a wilderness. This then is the reason why the Lord’s vineyard was plundered and laid waste; it was because the Lord forsook it, and gave it up as a prey to the enemy. Hence we infer that our condition will be ruined as soon as the Lord has departed from us; and if he assist, everything will go well.

I will water it every moment. He next mentions two instances of his diligence, that he “will water it every moment,” and will defend it against the attacks of robbers and cattle and other annoyances. These are the two things chiefly required in preserving a vineyard, cultivation and protection. Under the word water he includes all that is necessary for cultivation, and promises that he will neglect nothing that can carry it forward. But protection must likewise be added; for it will be to no purpose to have cultivated a vineyard with vast toil, if robbers and cattle break in and destroy it. The Lord, therefore, promises that he will grant protection, and will not permit it to suffer damage, that the fruits may ripen well, and may be gathered in due season. Though the vine may suffer many attacks, and though enemies and wild beasts may assail it with great violence, God declares that he will interpose to preserve it unhurt and free from all danger. Moreover, since he names a fixed day for singing this song, let us remember that, if at any time he cease to assist us, we ought not entirely to cast away hope; and therefore, if he permit us to be harassed and plundered for a time, still he will at length shew that he has not cast away all care of us.

4. Fury is not in me. This verse contains excellent consolation; for it expresses the incredible warmth of love which the Lord bears towards his people, though they are of a wicked and rebellious disposition. God assumes, as we shall see, the character of a father who is grievously offended, and who, while he is offended at his son, still more pities him, and is naturally inclined to exercise compassion, because the warmth of his love rises above his anger. In short, he shews that he cannot hate his elect so as not to bear fatherly kindness towards them, even while he visits them with very severe punishments.

Scripture represents God to us in various ways. Sometimes it exhibits him as burning with indignation, and having a terrific aspect, and sometimes as shewing nothing but gentleness and mercy; and the reason of this diversity is, that we are not all capable of enjoying his goodness. Thus he is constrained to be perverse towards the perverse, and holy towards the holy, as David describes him. (Psalm 18:25.) He shews himself to us what we suffer him to be, for by our rebelliousness we drive him to severity.

Yet here the Prophet does not speak of all indiscriminately, but only of the Church, whose transgressions he chastises, and whose iniquities he punishes, in such a manner as not to lay aside a father’s affection. This statement must therefore be limited to the Church, so as to denote the relation between God and his chosen people, to whom he cannot manifest himself otherwise than as a Father, while he burns with rage against the reprobate. Thus we see how great is the consolation that is here given; for if we know that God has called us, we may justly conclude that he is not angry with us, and that, having embraced us with a firm and enduring regard, it is impossible that he shall ever deprive us of it. It is indeed certain that at that time God hated many persons who belonged to that nation; but, with respect to their adoption, he declares that he loved them. Now, the more kindly and tenderly that God loved them, so much the more they who provoked his anger by their wickedness were without excuse. This circumstance is undoubtedly intended to aggravate their guilt, that their wickedness constrains him, in some measure, to change his disposition towards them; for, having formerly spoken of his gentleness, he suddenly exclaims, —

“Who shall engage me in battle with the brier and thorn?” or, as some render it, “Who shall set me as a brier and thorn?” Yet it might not be amiss also to read, “Who shall bring against me a brier, that I may meet it as a thorn?” for there is no copulative conjunction between those two words. Yet I willingly adhere to the former opinion, that God wishes to have to deal with thistles or thorns, which he will quickly consume by the fire of his wrath. If any one choose rather to view it as a reproof of those doubts which often arise in us in consequence of unbelief, when we think that God is inflamed with wrath against us, as if he had said, “You are mistaken in comparing me to the brier and thorn,” that is, “You ascribe to me a harsh and cruel disposition,” let him enjoy his opinion, though I think that it is different from what the Prophet means. ¹⁹³¹⁹³ {Bogus footnote}

Others think that God assumes the character of a man who is provoking himself to rage; as if he had said, “I do not choose to be any longer so indulgent, or to exercise such forbearance as I have formerly manifested;” but this is so forced, that it does not need a lengthened refutation. It is true, indeed, that since God is gentle and merciful in his nature, and there is nothing that is more foreign to him than harshness or cruelty, he may be said to borrow a nature that does not belong to him. ¹⁹⁴¹⁹⁴ {Bogus footnote} But the interpretation which I have given will of itself be sufficient to refute others, namely, that God complains bitterly that he will as soon fight with thorns as with his vineyard, for when he considers that it is his inheritances he is compelled to spare it.

I will pass through them in a hostile manner, and utterly consume them. These words confirm my former exposition; for the burning relates to “briers and thorns,” and he declares that, if he had to deal with them, he would burn them all up, but that he acts more gently, because it is his vineyard. Hence we infer that, if God is not enraged against us, this must be attributed, not to any merits of men, but to his election, which is of free grace. By these words, מי יתנני, (mi yittĕnēnī,) “Who shall give me?” he plainly shews that he has just cause for contending with us, and even for destroying us in a hostile manner, were he not restrained by compassion towards his Church; for we would be as thorns and briers, and would be like wicked men, if the Lord did not separate us from them, that we might not perish along with them. If the phrase במלחמה, (bămmilhāmāh,) in battle, which we have translated “in a hostile manner,” be connected with the question, “Who shall set me?” it will not ill agree with the meaning. ¹⁹⁵¹⁹⁵ {Bogus footnote}

5. Will she take hold of my strength? או (ō,) is frequently a disjunctive conjunction, ¹⁹⁶¹⁹⁶ {Bogus footnote} and therefore this passage is explained as if the particle had been twice used, “Either let her take hold of my strength, or let her make peace with me;” that is, “If she do not enter into favor with me, she will feel my strength to her great loss.” Others explain it somewhat differently, “Who shall take hold of my strength?” that is, “Who shall restrain me?” But I pass by this interpretation, because I consider it to be too far-fetched. I return to that which is more generally received.

It is supposed that God threatens the Jews in order to try all the ways and methods by which they may be brought back to the right path; for God is laid under a necessity to urge us in various ways, because we are accustomed to abuse his forbearance and goodness. On this account he frequently threatens to punish us for our ingratitude, as Isaiah appears to do in this passage, “If they do not choose to avail themselves of my kindness, and repent, that they may return to favor with me, they shall feel my strength, ¹⁹⁷¹⁹⁷ {Bogus footnote} which I have hitherto restrained.” Yet another meaning equally appropriate might perhaps be drawn from it, as if God exhorted his people to acknowledge his power, which leads them to seek reconciliation; for whence comes that brutish indifference which makes us view without alarm the wrath of God, but because we do not think of his power with due reverence?

But I prefer to view it as a question, as in other passages also it frequently has this meaning. ¹⁹⁸¹⁹⁸ {Bogus footnote} “Will he take hold of my strength, so as to enter into peace with me?” As if a father, anxious and perplexed about his son, were to groan and complain, “Will not this scoundrel ¹⁹⁹¹⁹⁹ {Bogus footnote} allow himself to receive benefit? for I know not how I ought to treat him; he cannot endure severity, and he abuses my goodness. What shall I do? I will banish him till he repent, and then he will feel how great is that fatherly power by which I have hitherto preserved him. Since he does not permit me to exercise forbearance, he must be treated with the utmost rigour of the law. Will he not then perceive how great my power is, that he may come into a state of favor with me?” We shall understand this better, if we consider that the source of all our distresses is, that we are not affected with a sense of the divine goodness; for if we should take into consideration the greatness of the blessings which we have received from God, we should quickly be drawn aside from our iniquities and transgressions, and should desire to return into a state of favor with him.

Here we see what care about our salvation is manifested by our Heavenly Father, who wishes us to take hold of his power and goodness, that we may know how great it is, and may partake of it more and more abundantly; for he would wish to deal with us on the same familiar terms as with his children, if we did not prevent him by our wickedness. Since, therefore, we are incapable of enjoying his fatherly tenderness, he must display his strength and majesty, that, being awed by it, and affected by the anticipation of the judgment, we may humbly entreat him, and sincerely implore peace and pardon. Now, this is done when we are truly ²⁰⁰²⁰⁰ {Bogus footnote} converted to him; for, so long as we please ourselves, and flatter our vices, we cannot but displease him; and, on the other hand, if we enter into peace with him, we must make war against Satan and sin.

How earnestly God desires to be reconciled to us appears still more clearly from the repetition of the words. He might have said, in a single word, that he is merciful and ready to bestow pardon; and therefore, when he twice repeats the words, that he may make peace with me, he declares that willingly and most earnestly he hastens to blot out all our offenses.

6. Afterwards ²⁰¹²⁰¹ {Bogus footnote} shall Jacob put forth roots. He now gives actual proof of that love of which he formerly spoke. In order to understand it better, we must consider the condition of that ancient people; for it was the heritage of God, not through its own merits, but by the blessing of adoption. The Lord might justly have been offended at that nation to such an extent as to destroy it utterly, and blot out its name; but he refrained from exercising such severity, because he had to deal with his vineyard and heritage. He aimed at nothing more than that the people should acknowledge their guilt and return to his favor; and therefore he followed up the former statement with this promise, lest the people, struck with excessive terror at that power which exhibits the judgments of God and his chastisements and stripes, should grow disheartened; for the contemplation of the judgment of God might throw us into despair, if we did not entertain some hope of being restored. Accordingly, he says —

Jacob shall again put forth roots. “Though I shall lessen my Church, and reduce it to a very small number, yet it shall be restored to its ancient and flourishing condition, so as to fill the whole world; for, after having once been reconciled, it will be more and more increased.” This metaphor borrowed from roots is highly elegant; for by the wrath of the Lord we are as it were cut off, so that we appear to be completely slain and dead; but to whatever extent the Lord afflicts his Church, he never allows the roots to die, but they are concealed for a time, and at length bring forth their fruit.

And the face of the world shall be filled with fruit. What he now says, that “the world shall be filled with the fruit” of those roots, was accomplished at the coming of Christ, who collected and multiplied the people of God by the gospel; and Israel was united with the Gentiles in one body, so that the distinction which formerly existed between them was removed. (Ephesians 2:14.) Now, we know that the gospel, and all the fruit that sprung from it, proceeded from the Jews. (Isaiah 2:3; John 4:22.)

¹⁸⁹ “The word leviathan, which, from its etymology, appears to mean contorted, coiled, is sometimes used to denote particular species, (e.g., the crocodile,) and sometimes as a generic term for huge aquatic animals, or the larger kind of serpents, in which sense the corresponding term! תנין (tănnīn) is also used. They both appear to be employed in this case to express the indefinite idea of a formidable monster, which is in fact the sense now commonly attached to the word dragon.” — Alexander FT447 Ses organes et instrumens FT448 “Chantez à la vigne rouge;” — “Sing to the red vineyard.” Ft449 See Commentary on Isaiah, vol. 1 p. 162 FT450 “Si quelqu’un est de cet advis, je n’empesche point qu’il ne le suive;” — “If any one is of that opinion, I do not hinder him from following it.” FT451 “Tellement qu’il est constraint comme l’emprunter d’ailleurs quand il se courrouce;” — “So that he is compelled, as it were, to borrow it from another quarter when he is enraged.” FT452 That is, instead of making it the beginning of the following sentence, “in battle (or, in a hostile manner) I will pass through them,” it might be read as the conclusion of the question, “Who shall engage me with briers and thorns in battle?” And this concluding suggestion accords with our English version. — Ed FT453 “Of the various senses ascribed to או, (ō,) such as unless, oh that if, etc., the only one justified by usage is the disjunctive sense of or.” — Alexander FT454 “Ils sentiront la pesanteur de ma main;” — “They shall feel the weight of my hand.” FT455 That is, our Author is of opinion that או (ō) frequently has the same force as the Latin interrogative particle An. — Ed FT456 “Ce vaut-neant-ci;” — “This good-for-nothing.” FT457 “Sans feintise;” — “Without hypocrisy.” FT458 Such is Calvin’s translation of באים, (bāīm,) coming, which, occupying a somewhat anomalous position at the beginning of the verse, has perplexed the critics. The usual and best defended supplement is ימים, (yāmīm,) days, and thus the construction is supposed to be, “In coming days.” The French version takes ci-apres, “hereafter;” the Italian has Ne’ giorni a venire, “In the days to come;” Luther’s version has As mirb bennoch bazu fummen, “Yet it will come to this.” Our English version connects the word with “Jacob,” and makes it to signify “Them that come of Jacob,” which is countenanced by the Septuagint, οἱ ἐρχόμενοι τέκνα Ιακὼβ, “They that come, the children of Jacob,” but does not appear to have the support of any modern critic or version. — Ed FT459 “Hath he smitten him as he smote (Heb., according to the stroke of) those that smote him?” — Eng. Ver. FT460 “Ne plus ne moins que si le feu y avoit passé;” — “In exactly the same manner as if fire had passed on them.” FT461 “Et mis en chemin de salut;” — “And led into the way of salvation.” FT462 “Quiconque se flatte en son ordure, il attirera sur sa teste infalliblement l’ire de Dieu;” — “Whosoever flatters himself in his pollution will infallibly draw down on his head the wrath of God.” FT463 “And consume the branches thereof.” — Eng. Ver. FT464 “When the boughs thereof are withered.” — Eng. Ver. FT465 See p. 83 FT466 See Commentary on Isaiah, vol. 1 p. 96 FT467 “Whose glorious beauty is a fading flower.” — Eng. Ver. FT468 “Woe to Samaria, the proud chaplet of the drunkards of Ephraim, which stands at the head of a rich valley belonging to a race of sots! ‘Sebaste, the ancient Samaria, is situated on a long mount of an oval figure, having first a fruitful valley, and then a ring of hills running round about it.’ — Maundrell, p. 58. Hence it is likened to a chaplet, or wreath of flowers, worn upon the head by Jews, as well as Greeks and Romans, at their banquets, as may be seen, Wisd. 2:7, 8.” — Stock FT469 “De la vallee grasse;” — “Of the fat valley.” FT470 “Tyran de Sicile;” — “Tyrant of Sicily.” FT471 Justin, in a rapid sketch of that tyrant, informs us that, “after having defeated his rivals, he abandoned himself to indolence and gluttony, which brought on such weakness of sight that he could not bear day-light; that the consciousness of being despised on account of his blindness made him more cruel than before, and led him to fill the city with murders as much as his father had filled the jails with prisoners, so that he became universally hated and despised.” — Justin, Hist. 1. 21, c. 11. The appalling facts are confirmed by other historians. — Ed FT472 “Puis donc qu’ils sont coulpables d’une mesme ingratitude;” — “Since they are guilty of the same ingratitude.” FT473 “Aux despens de leurs freres;” — “At the expense of their brethren.” FT474 “Que nous regimbons contre l’esperon;” — “That we kick against the spur.” FT475 “A des petis enfans n’agueres sevrez;” — “To young infants hardly weaned.” FT476 “Que tous apportent du ventre de la mere;” — “Which all bring from their mother’s womb.” FT477 “Afin de ne fascher les oreilles des lecteurs.” FT478 “Line upon line.” — Eng. Ver. FT479 “De toutes parts, ou, ligne apres ligne;” — “On all sides, or, line after line.” FT480 The reader may consult the Author’s exposition, and the Translator’s notes Commentary on the Book of Psalms, vol. 1, pp. 312, 313. — Ed FT481 “For with stammering lips. (Heb. Stammerings of lips.)” — Eng. Ver. FT482 “But since this patience has been lost upon them, a stronger way shall be taken to force their attention. God will thunder in their ears, what to them will appear jargon, the language of a foreign nation, by whom they shall be carried into captivity.” — Stock FT483 “De ce que la parole est au milieu de nous;” — “Because the word is in the midst of us.” FT484 See Commentary on Isaiah, vol. 1 p. 282 FT485 From which the noun לצון (lātzōn) is derived. The phrase אנשי לצון (ănshēlatzon) literally signifies “men of scorn,” and is so rendered by Stock and others; but the force of the Hebrew idiom is fully brought out by the word “scoffers,” as in Lowth, or by “scornful men,” as in the English Version. — Ed FT486 “Ces moqueurs;” — “Those mockers.” FT487 חזה (chōzĕh) is properly a participle (seeing) often used as a noun to denote a seer or prophet. Here the connection seems distinctly to require the sense of league or covenant. That there is no error in the text may be inferred from the substitution of the cognate form חזות (chŭzūth) in verse 18. Hitzig accounts for the transfer of meanings by the supposition that in making treaties it was usual to consult the seer or prophet. Ewald supposes an allusion to the practice of necromantic art or divination as a safeguard against death, and translates the word orafel, (oracle.) The more common explanation of the usage traces it to the idea of an interview or meeting, and the act of looking one another in the face, from which the transition is by no means difficult to that of mutual understanding or agreement.” — Alexander. Buxtorf renders it “a seer, or prophet,” and, by a transferred meaning, “provision,” or “foresight,” “We have made provision, we have looked forward, we have acted with foresight;” and adds, that the Chaldee version renders it שלמא, (shĕlūmā,) peace. — Ed FT488 “Car c’eust esté une chose trop ridicule et dont les petits enfans se fussent moquez;” “For it would have been too absurd, and even young children would have laughed at it.” FT489 Lucian is often alluded to by our Author as the type of daring and scornful infidels. See Commentary on a Harmony of the Evangelists, vol. 2, p. 283, n. 1. — Ed FT490 Commonly called the Septuagint. — Ed FT491 See Commentary on Isaiah, vol. 1 p. 280 FT492 “Voire en despit de leurs dents;” — “Even in spite of their teeth.” FT493 “Qu’il leur pend une horrible calamité sur leurs testes, laquelle ils ne voyent point;” — “That there hangs over their heads a dreadful calamity which they do not see.” FT494 “And it shall be a vexation only to understand the report. Or, when he shall make you to understand doctrine.” — (Eng. Ver.) “And even the report alone shall cause terror.” — Lowth. “And it shall be terror merely to hear the report of it.” — Stock. “And only vexation (or distress) shall be the understanding of the thing heard.” — Alexander. “E’l sentirne il grido non produrrà altro che commovimento;” — “And to hear the cry of it will produce nothing but distress.” — (Ital. Ver.) FT495 “There are three interpretations of the last clause, one of which supposes it to mean, that the mere report of the approaching scourge should fill them with distress; another, that the effect of the report should be universal distress; a third, that nothing but a painful experience would enable them to understand the lesson which the Prophet was commissioned to teach them. שמועה (shĕmūgnāh) meaning simply what is heard, may of course denote either rumor or revelation. The latter seems to be the meaning in verse 9, where the noun stands connected with the same verb as here. Whether this verb ever means simply to perceive or hear, may be considered doubtful; if not, the preference is due to the third interpretation above given, viz., that nothing but distress or suffering could make them understand or even attend to the message from Jehovah.” — Alexander FT496 “La sua opera strana, la sua operazione straordinaria;” — “His strange work, his extraordinary act.” — Ital. Ver. FT497 See Commentary on Isaiah, vol. 1 p. 360 FT498 “Avec mesme raison et equité;” — “With the same reason and justice.” FT499 “The common version, ‘all day,’ though it seems to be a literal translation, does not convey the sense of the original expression, which is used both here and elsewhere to mean ‘all the time,’ or ‘always.’” — Alexander FT500 “Et les fideles sont sujets à beaucoup de miseres, voire plus que ne sont pas les reprouvez;” — “And believers are liable to many afflictions, even more than the reprobate are.” FT501 “Will the ploughman never sow, but always cut the earth by spades and instruments for ploughing?” — Jarchi FT502 “This apposite simile from the various methods used by the husbandman in preparing his land, and in managing the crop after it is gathered, is addressed to those who might question divine providence, because sentence against the wicked is not executed speedily. God, who teacheth the farmer the proper time and manner of treating his crop, knoweth best when and how to punish sinners: he reduceth them not to dust at once, any more than corn is suffered to lie under pressure till it is rendered unserviceable, but chastiseth in mercy, in order to reclaim them.” — Stock FT503 “The principle wheat and the appointed barley. Or, wheat in the appointed place, and barley in the appointed place.” — Eng. Ver. “The choice wheat and the picked barley.” — Stock. “The wheat in due measure.” — Lowth FT504 “The words שורה (sōrāh) and נמסן (nĭmsān) are by some explained as epithets of the grain; principal wheat, appointed or sealed barley. Ewald makes them descriptive of the soil; wheat in the best ground, barley in the rough ground. But the explanation best sustained by usage and analogy is that of Gesenius, who takes נמסן (nĭmsān) in the sense of appointed, designated, and שורה (sōrāh) in that of a row or series.” — Alexander FT505 “Car en France on n’escout point le bled sinon avec le fleau, excepté en Provence;” — “For in France corn is not thrashed in any way but with the flail, except in Provence.” FT506 “Et comme faire passer la charue et la herse sur les peuples;” — “And, as it were, to pass the waggon and the harrow over the nations.” FT507 “Comme si les meschans avoyent la bride sur le col;” — “As if the wicked had the bridle on their neck.”

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