Isaiah 9:18 Komentář

The prophet in this chapter (according to the directions given him, Isa 3:10, Isa 3:11) saith to the righteous, It shall be well with thee, but Woe to the wicked, it shall be ill with him. Here are, I. Gracious promises to those that adhere to the law and to the testimony; while those that seek to familiar spirits shall be driven into darkness and dimness, they shall see a great light, relief in the midst of their distresses, typical of gospel grace. I. In the doctrine of the Messiah (Isa 9:1-3). 2. His victories (Isa 9:4, Isa 9:5). 3. His government and dominion as Immanuel (Isa 9:6, Isa 9:7). II. Dreadful threatenings against the people of Israel, who had revolted from and were enemies to the house of David, that they should be brought to utter ruin, that their pride should bring them down (Isa 9:8-10), that their neighbours should make a prey of them (Isa 9:11, Isa 9:12), that, for their impenitence and hypocrisy, all their ornaments and supports should be cut off (Isa 9:13-17), and that by the wrath of God against them, and their wrath one against another, they should be brought to utter ruin (Isa 9:18-21). And this is typical of the final destruction of all the enemies of the Son of David and his kingdom.

INTRODUCTION TO ISAIAH 9 This chapter contains a prophecy, partly of comfort to the church and people of God, against the calamities predicted in the preceding chapter Isa 8:1; and partly of punishment, to be inflicted upon the ungodly Israelites by their enemies. The comfort promised arises from the appearance of Christ, the great light, in some certain places of the land mentioned, said before to be afflicted, Isa 9:1 which would occasion a joy among them; illustrated by some similes, by the joy in harvest, and at the dividing of spoils, Isa 9:3 the cause of which is a deliverance from a burdensome yoke of tyranny and bondage, wrought in like manner as that by Gideon formerly; different from all other salvations, which are usually obtained with noise and blood, Isa 9:4 the author of which is the Messiah; who is described by his birth as man, and by his divine sonship as God; or by his person, having two natures united in him; and by the government devolved on him; and by his several names, which express the greatness and glory of his person and office; and by the increase and administration of his government, Isa 9:6 then follows a denunciation of judgment on Israel, Isa 9:8 the instruments of which are pointed at, Isa 9:11, and the persons described that should suffer, high and low, rich and poor, young and old, Isa 9:14 the reasons of it, their making light of former corrections, Isa 9:9 their impenitence and hardness under chastenings, Isa 9:13 their going astray by means of their leaders; and their hypocrisy and wickedness, Isa 9:16 all which would occasion the wrath of God to burn against them, and consume them, Isa 9:18 yea, through hunger and want of provisions, should destroy one another, Isa 9:20.

For wickedness burneth as the fire,.... That is, the punishment of their sins, as the Targum interprets it; the wrath of God for sin, which is poured out like fire, and consumes as that does; unless wicked men are meant, who are consumed with the fire of divine vengeance; the sense is the same: it shall devour the briers and thorns; sinners and ungodly, so the Targum paraphrases it; and Aben Ezra observes, they are the wicked; who are compared to briers and thorns, for their unfruitfulness in themselves, harmfulness to others, and for their weakness to stand against the fury of incensed Deity, see Sa2 23:6, and shall kindle in the thickets of the forest. Kimchi thinks there is a gradation in these words, that as fire first begins to burn the thorns, and smaller wood, and then the greater; so wickedness consumes first the little ones, who are the thorns, and after that it kindles in the thickets of the forest, who are the great ones; so the commonwealth of Israel is compared to a forest; and the thorns, briers, and thickets, may denote the common people and their governors, who all being guilty of wickedness, should not escape the vengeance of God: and they shall mount up like the lifting up of smoke: or lift up themselves, or be lifted up; so Aben Ezra and Kimchi interpret the word; but Jarchi thinks it has the signification of "to be perplexed": and gives the sense of it thus; they are perplexed, and shut up with the strength of smoke that burns: others take it to be a word of the same meaning with and render it, "they shall pulverize", or "go into dust in the lifting up of smoke" (d); and denotes the dissolution of the commonwealth; but perhaps it may be better rendered, "though they shall walk proudly" (or behave haughtily), their "pride" shall be as "smoke", which soon vanishes away; since the word, which is only here used, in the Syriac language signifies to walk proudly, as a cock with two crests (e). (d) "et epulverabitur erectione fumi", Cocceius; "adeo ut in minutissimum pulverem abeant elato fumo, vel elatione fumi", Junius & Tremellius, Piscator. (e) "Et superbient, (fastuose se gerent,) at superbia (vel quorum superbia) fumus, h. e. fumi instar, evanescit, interibit, quod etiam Armenis indigiat, isfud vacobulum `Abac', Syr. galus, gallinaceus, superbo gradu incedens et bicristatus", Castel. Lexicon Polyglott. col. 12.

Mary said to him, “How can this be, since no man has known me?” He said to her, “The Holy Spirit will come, and the power of the Most High will overshadow you.” Why did he not mention the Father’s name but instead the name of his Power and the name of the Holy Spirit? Because it was fitting that the Architect of the works [of creation] should come and raise up the house that had fallen and that the hovering Spirit should sanctify the buildings that were unclean. Thus, if the Progenitor entrusted the judgment that is to come to his [Son], it is clear that he accomplished the creation of humanity and its restoration through him as well. He was the live coal that had come to kindle the briars and thorns. He dwelt in the womb and cleansed it and sanctified the place of the birth pangs and the curses.

(Vers. 14 seqq.) And the Lord will scatter from Israel the head and the tail, the bend and the corrupt in one day. The venerable and honorable, he is the head; and the Prophet teaching falsehood, he is the tail. And there will be those who call this people blessed, deceiving, and those who are called blessed, being cast down. Therefore, the Lord will not rejoice over his young men, and will not have mercy on his orphans and widows, for every hypocrite is wicked, and every mouth has spoken foolishness. In all these things his anger is not turned away, but his hand is stretched out still. For wickedness is kindled as a fire: it shall devour the brier and the thorn, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm. Manasses Ephraim, and Ephraim Manassen, together they are against Judah. In all these things, his fury is not turned away, but his hand is still stretched out. Not only will the Lord raise up adversaries against him, and turn his enemies into turmoil, Syria from the East and the Philistines from the West, to devour Israel with their whole mouth, but because he has not turned back to the one striking him, nor has he sought the Lord of hosts, he will extend his hand to strike, to destroy the head and the tail, the one perverting what is right (Jeremiah 2). He himself, the long-lived and honorable one, has interpreted who is the head. And he says that the tail is the Prophet who teaches falsehood, that is, the false prophet. He spoke about the rulers and now he joins together the nobles and the common people, so that both the teachers and the disciples, the learned and the ignorant masses, should equally obey. For those who called the people blessed are deceivers; and those who were called blessed, not because of their virtue, but because of their gifts, will be thrown into death. And above, we read: My people, who call you blessed, deceive you and overthrow the paths of your feet (Isa. III, 12). In such a people, God will have no mercy on anyone: not the orphans, not the widows, because every hypocrite is one who pretends one thing and does another: promising chastity and living luxuriously, preferring poverty and filling their pockets. From where he connects and says: And the whole mouth has spoken foolishness. Because of all these things, the Lord does not cease to be angry, but still raises His hand to strike. And because they have done these things, impiety will be kindled like fire, so that it devours not the cultivated field, but thorns and thistles; not fruitful trees, but a barren wilderness, in which beasts dwell, and the consuming flame snatches away. Therefore, it is said that the density of the wilderness, with fire placed underneath, is twisted by the smoke of pride and height. For everything that is exalted and rises high can be called proud. For unknowingly desiring something, the seventy translated: and it will devour all things around the hills. From hence, the earth trembled at the anger of the Lord, and the people became fuel for the fire, because there was such cruelty in them, that they spared not even the dearest name of brotherhood, but forsaking and despising the right hand, they were satiated with the things that were on the left: while enduring hunger for pleasures and evils, and always desiring to join worse things with bad ones. Moreover, Manasseh and Ephraim, who were born of the same mother and from the same parent, erupted into such rage that they clashed with each other in hostile hatred. Let us read the volumes of Kings and Chronicles, and we will find civil wars among the people of Samaria, as they fought for different kings, and how, with their own kings killed, they surrendered to the conquest of Judah. According to the allegory, the Lord will remove both the head and the tail, the greater and the lesser. Calling them tails, not humans, but beasts, reveals that heretics use this member to protect their excrement and to repel small animals. And it joins together and distorts the head and the tail, which subvert the precepts of the law and pervert the straight way. It will also destroy the long-lived one, because it is the head, and the false prophet who is placed in the tail, and both teachers and disciples; some who praise sinners for their gifts: others who do not feel their own evils praised, nor do they repent. Because of this, the Lord will not rejoice in their youths. Woe to the city whose king is a youth! And those who have lost the true God the Father or Lord will not obtain mercy. For every heretic is a hypocrite, doing one thing and pretending another, and whatever he speaks, although it may seem to be wisdom, is foolishness. Because of these things, He stretches out His hand to punish, and like a voracious flame, He will consume all their impieties, like thorns. And words without virtues, which are compared to a fruitless jump, will be enveloped in the smoke of pride. For their punishment, the whole earth will quake, and the deceived peoples will be handed over to eternal fires, because for the sake of shameful gain, they do not spare even their own, but eagerly seize plunder from the deceived peoples, leaving behind their possessions and dwelling in the worst things. And although they always find the left path, they are never satisfied with their own errors, devouring the flesh of their own arm and fighting against the Church with equal zeal. Because of luxury and pleasures and the pursuit of wealth, people among themselves have discord, so that from one heresy two are made, and again they themselves are divided into factions, to lead away their own flocks and devour the homes of widows and sinful women, always learning but never coming to the knowledge of the truth (2 Timothy 3). In all these things, the wrath of the Lord does not turn away, consuming vices and overturning; but as much as they excel in sinning, so much more does He extend His hand for punishment.

318. For wickedness is kindled. Here, against trust in the multitude of the people, he threatens dissension, then the preparation of further punishment: after all these things (Isa 9:21). Concerning the first, he does two things: first, the metaphor of fire is set out; second, of famine: and he shall turn to the right hand (Isa 9:20). Concerning the first, he does two things: first, he sets out the metaphor; second, the explanation: by the wrath of the Lord (Isa 9:19). 319. He threatens the punishment of dissension under the metaphor of burning; hence, he first sets out the efficient cause of the burning: for wickedness is kindled, as if to say: your impiety is like a fire kindled to burn you up, below: behold all you that kindle a fire, encompassed with flames, walk in the light of your fire (Isa 50:11); second, the material cause: it shall devour the briar, that is, a vicious people, above: briers and thorns shall come up over it (Isa 5:6). Second, the burning itself: it shall kindle in the thicket of the forest, that is, in the woods in which there are many trees, signifying the multitude of the people; and the effect: and it shall be wrapped up in the pride, that is, the height, of smoke: for smoke ascending from fire enwraps the tops of trees, and the tribulation of dissension darkens the vision of men: fire has devoured the beautiful places of the wilderness: and the flame has burnt all the trees of the country (Joel 1:19).

The prophet bitterly laments the terrible judgments about to be inflicted upon his countrymen, and points out some of the evils which have provoked the Divine Majesty, Jer 9:1-9. Judea shall be utterly desolated, and the inhabitants transplanted into heathen countries, Jer 9:10-17. In allusion to an ancient custom, a band of mourning women is called to lament over the ruins of Jerusalem, Jer 9:17, Jer 9:18; and even the funeral dirge is given in terms full of beauty, elegance, and pathos, Jer 9:19-22. God is the fountain of all good; man, merely an instrument by which a portion of this good is distributed in the earth; therefore none should glory in his wisdom, might, or riches, Jer 9:23, Jer 9:24. The judgments of God shall fall, not upon the land of Judea only, but also upon many heathen nations, Jer 9:25, Jer 9:26.

For wickedness - Wickedness rageth like a fire, destroying and laying waste the nation: but it shall be its own destruction, by bringing down the fire of God's wrath, which shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an image frequently applied in Scripture, when set on fire, to the rage of the wicked; violent, yet impotent, and of no long continuance. "They are extinct as the fire of thorns," Psa 118:12. To the wicked themselves, as useless and unprofitable, proper objects of God's wrath, to be burned up, or driven away by the wind. "As thorns cut up they shall be consumed in the fire," Isa 33:12. Both these ideas seem to be joined in Psa 58:9 : - "Before your pots shall feel the thorn, As well the green as the dry, the tempest shall bear them away." The green and the dry is a proverbial expression, meaning all sorts of them, good and bad, great and small, etc. So Ezekiel: "Behold, I will kindle a fire, and it shall devour every green tree, and every dry tree," Eze 20:47. D'Herbelot quotes a Persian poet describing a pestilence under the image of a conflagration: "This was a lightning that, falling upon a forest, consumed there the green wood with the dry." See Harmer's Observations, Vol. II., p. 187.

CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7) Nevertheless, &c.--rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in Isa 8:9-10, Isa 8:17-18. Do not despair, for, &c. when at the first, &c.--rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, Kg2 15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phœnician race (Jdg 1:30; Kg1 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (Kg1 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (Kg2 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Joh 1:46; Joh 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mat 4:13, Mat 4:15-16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in Deu 33:18-19; Act 2:7; Psa 68:27-28, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (Mat 9:13). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.

Third strophe. burneth--maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment. briers . . . thorns--emblem of the wicked; especially those of low rank (Isa 27:4; Sa2 23:6). forest--from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low. mount up like . . . smoke--rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, HORSLEY], in (in passing into) volumes of ascending smoke" [MAURER].

Strophe 3. "For the wickedness burneth up like fire: it devours thorns and thistles, and burns in the thickets of the wood; and they smoke upwards in a lofty volume of smoke. Through the wrath of Jehovah of hosts the land is turned into coal, and the nation has become like the food of fire: not one spares his brother. They hew on the right, and are hungry; and devour on the left, and are not satisfied: they devour the flesh of their own arm: Manasseh, Ephraim; and Ephraim, Manasseh: these together over Judah. With all this His anger is not turned away, and His hand is stretched out still." The standpoint of the prophet is at the extreme end of the course of judgment, and from that he looks back. Consequently this link of the chain is also past in his view, and hence the future conversives. The curse, which the apostasy of Israel carries within itself, now breaks fully out. Wickedness, i.e., the constant thirst of evil, is a fire which a man kindles in himself. And when the grace of God, which damps and restrains this fire, is all over, it is sure to burst forth: the wickedness bursts forth like fire (the verb is used here, as in Isa 30:27, with reference to the wrath of God). And this is the case with the wickedness of Israel, which now consumes first of all thorns and thistles, i.e., individual sinners who are the most ripe for judgment, upon whom the judgment commences, and then the thicket of the wood (sib-che, (Note: The metheg (gaya) in סבכי (to be pronounced sib-che) has simply the caphonic effect of securing a distinct enunciation to the sibilant letter (in other instances to the guttural, vid., ‛arboth, Num 31:12), in cases where the second syllable of the word commences with a guttural or labial letter, or with an aspirate.) as in Isa 10:34, from sebac, Gen 22:13 = sobec), that is to say, the great mass of the people, which is woven together by bands of iniquity (vattizzath is not a reflective niphal, as in Kg2 22:13, but kal, to kindle into anything, i.e., to set it on fire). The contrast intended in the two figures is consequently not the high and low (Ewald), nor the useless and useful (Drechsler), but individuals and the whole (Vitringa). The fire, into which the wickedness bursts out, seizes individuals first of all; and then, like a forest fire, it seizes upon the nation at large in all its ranks and members, who "whirl up (roll up) ascending of smoke," i.e., who roll up in the form of ascending smoke (hith'abbek, a synonym of hithhappēk, Jdg 7:13, to curl or roll). This fire of wickedness was no other than the wrath (ebrâh) of God: it is God's own wrath, for all sin carries this within itself as its own self-punishment. By this fire of wrath the soil of the land is gradually but thoroughly burnt out, and the people of the land utterly consumed: עתם ἁπ λεγ to be red-hot (lxx συγκέκαυται, also the Targum), and to be dark or black (Arabic ‛atame, late at night), for what is burnt out becomes black. Fire and darkness are therefore correlative terms throughout the whole of the Scriptures. So far do the figures extend, in which the prophet presents the inmost essence of this stage of judgment. In its historical manifestation it consisted in the most inhuman self-destruction during an anarchical civil war. Destitute of any tender emotions, they devoured one another without being satisfied: gâzar, to cut, to hew (hence the Arabic for a butcher): zero'o, his arm, according to Jer 19:9, equivalent to the member of his own family and tribe, who was figuratively called his arm (Arabic ‛adud: see Ges. Thes. p. 433), as being the natural protector and support. This interminable self-immolation, and the regicide associated with the jealousy of the different tribes, shook the northern kingdom again and again to its utter destruction. And the readiness with which the unbrotherly feelings of the northern tribes towards one another could turn into combined hostility towards Judah, was evident enough from the Syro-Ephraimitish war, the consequences of which had not passed away at the time when these prophecies were uttered. This hostility on the part of the brother kingdoms would still further increase. And the end of the judgments of wrath had not come yet.