Isaiah 32:13
On the land of my people shall come up thorns and briers; yes, on all the houses of joy in the joyous city:
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EXPOSITORY (ENGLISH BIBLE)
Isaiah 32:13-14. Upon the land, &c., shall come up thorns and briers — If any of you think there is no great cause for such trembling and lamentation, on account of a calamity which shall last but for a year and some days, know that this affliction by the Assyrians is but an earnest of further and sorer judgments. For the time is coming when this land shall be laid desolate; and, instead of vines and other fruits, it shall yield nothing but briers and thorns. Yea, upon all the houses of joy — Upon that ground where now your houses stand, in which you take your fill of mirth and pleasure. Because the palaces — Hebrew, ארמון, the palace, the king’s house, and other magnificent buildings in the city, shall be forsaken

Shall be destitute of inhabitants. The multitude of the city shall be left — Shall be forsaken of God and given up into their enemies’ hands. The forts, &c., shall be for dens for ever — For a long time; a joy of wild asses — Desolate places, in which wild asses delight to be. “This description,” says Bishop Lowth, “of impending distresses belongs to other times than that of Sennacherib’s invasion, from which they were so soon delivered. It must, at least, extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the kingdom of Messiah.”32:9-20 When there was so much provocation given to the holy God, bad times might be expected. Alas! how many careless ones there are, who support self-indulgence by shameful niggardliness! We deserve to be deprived of the supports of life, when we make them the food of lusts. Let such tremble and be troubled. Blessed times shall be brought in by the pouring out of the Spirit from on high; then, and not till then, there will be good times. The present state of the Jews shall continue until a more abundant pouring out of the Spirit from on high. Peace and quietness shall be found in the way and work of righteousness. True satisfaction is to be had only in true religion. And real holiness is real happiness now, and shall be perfect happiness, that is, perfect holiness for ever. The good seed of the word shall be sown in all places, and be watered by Divine grace; and laborious, patient labourers shall be sent forth into God's husbandry.Upon the land of my people - A description similar to this, in regard to the consequences of the invasion of Sennacherib, is given in Isaiah 7:20-25 (see the notes at that passage).

Yea, upon all the houses of joy - Margin, 'Burning upon.' The marginal readling has originated from the supposition that the word כי kı̂y is derived from כיה kâvâh, "to be burned." This conjecture has been adopted by Junius and Tremellius, and by some others. But it is evidently mere conjecture, and is not demanded. The word 'yea' will express the sense, meaning that desolation, indicated by the growth of thorns and briers, would come upon the cities that were then filled with joy. This does not refer to Jerusalem, which was not taken by Sennacherib, but to the other cities that were destroyed by him in his march, and this account accords with the statement in Isaiah 7:20-25.

13. (Isa 5:6; 7:23).

houses of joy—pleasure-houses outside of Jerusalem, not Jerusalem itself, but other cities destroyed by Sennacherib in his march (Isa 7:20-25). However, the prophecy, in its full accomplishment, refers to the utter desolation of Judea and its capital by Rome, and subsequently, previous to the second coming of the King (Ps 118:26; Lu 13:35; 19:38); "the joyous city" is in this view, Jerusalem (Isa 22:2).

Upon the land of my people shall come up thorns and briers. If any of you think there is no great cause for such trembling and lamentation, which shall last but for a year and some days, know that this calamity by the Assyrians is but an earnest of further and sorer judgments; for the time is coming when this land shall be laid desolate, and instead of vines and other fruits, it shall yield nothing but briers and thorns; of which see on Isaiah 7:23,24.

Upon all the houses of joy; upon that ground where now your houses stand, in which you delight, and take your fill of mirth and pleasure. Upon the land of my people shall come up thorns and briers,.... The curse of the earth, the spontaneous productions of it, being uncultivated, and this through want of men, they being destroyed or carried captive by the enemy; this is to be understood of the land of Judea, and not Samaria, as Aben Ezra; where the professing and covenant people of God dwelt; which is mentioned to show the apostasy of this people, for which ruin came upon their land, and the aggravation of it, as well as the goodness of God to them, which continued to the last, still considering them as his people. This respects not the desolation of the country by the Assyrian army, nor by the Chaldeans, but rather by the Romans, even their last destruction:

yea, upon all the houses of joy in the joyous city; not Samaria, the head of the ten tribes, as some; but Jerusalem, the joy of the whole earth, as Jarchi; and the "houses of joy" in it mean not public houses, as taverns, and the like, where persons meet to revel and carouse, but the houses of nobles, princes, and rich men, who lived voluptuously, in great sensuality and carnal mirth, drinking wine in bowls, and chanting to the sound of the viol, and using all instruments of music; but now their houses, in which they enjoyed so much pleasure, should be demolished, and briers and thorns should grow upon the spot where they stood. Some render the word "burning", as in Isaiah 3:24 "burning shall be on all the houses" (o), &c.; and think it refers to the burning of the city of Jerusalem, and the palaces or houses of nobles and rich men in it, which was done both by the Chaldeans and by the Romans.

(o) Junius & Tremellius, Cocceius.

Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city:
EXEGETICAL (ORIGINAL LANGUAGES)
13. Upon the land … briers] It is perhaps better to take this as continuing Isaiah 32:12, rendering thus: For the (cultivated) land of my people, which goes up in thorns and briers (cf. ch. Isaiah 5:6); yea, for all, &c. (The verb “goes up” is fem. and must have as its subj. the fem “land”; “thorns” and “briers” are masc.)

the joyous city] (see on ch. Isaiah 22:2) may be a genitive depending on “houses,” or may be a parallel phrase, governed by “for.”Verses 13-20. - A FURTHER MINGLING OF THREATS WITH COMFORTING PROMISES. The women require, like the men, to be both warned and comforted, wherefore the prophet addresses to them, as to the men in Isaiah 30. and 31, an intermixture of threatening (vers. 13, 14) with promise (vers. 15-20). Verse 13. - Upon the land of my people shall come up thorns and briars. This was the punishment with which the unfruitful vineyard was threatened in Isaiah 5:6. It may be understood either literally or of the wickedness that would abound when the time of judgment came. Yea, upon all the houses of joy (comp. Isaiah 5:9). If Sennacherib carried off, as he declares (G. Smith, 'Epenym Canon,' p. 134), more than two hundred thousand captives from Judaea, he must have left many houses without inhabitants. The solitude begun by him was completed by the Babylonians. The joyous city (see Isaiah 22:2). The word used has generally the sense of unholy mirth (comp. Isaiah 23:7; Isaiah 24:8; Zephaniah 2:15; Zephaniah 3:11). A third fruit of the blessing is the naming and treating of every one according to his true character. "The fool will no more be called a nobleman, nor the crafty a gentleman. For a fool speaks follies, and his heart does godless things, to practise tricks and to speak error against Jehovah, to leave the soul of hungry men empty, and to withhold the drink of thirsty ones. And the craft of a crafty man is evil, who devises stratagems to destroy suffering ones by lying words, even when the needy exhibits his right. But a noble man devises noble things, and to noble things he adheres." Nobility of birth and wealth will give place to nobility of character, so that the former will not exist or not be recognised without the latter. Nâdı̄bh is properly one who is noble in character, and then, dropping the ethical meaning, one who is noble by rank. The meaning of the word generosus follows the same course in the opposite direction. Shōă‛ is the man who is raised to eminence by the possession of property; the gentleman, as in Job 34:19. The prophet explains for himself in what sense he uses the words nâbhâl and kı̄lai. We see from his explanation that kı̄lai neither signifies the covetous, from kūl (Saad.), nor the spendthrift, from killâh (Hitzig). Jerome gives the correct rendering, viz., fraudulentus; and Rashi and Kimchi very properly regard it as a contraction of nekhı̄lai. It is an adjective form derived from כּיל equals נכיל, like שׂיא equals נשׂיא (Job 20:6). The form כּלי in Isaiah 32:1 is used interchangeably with this, merely for the sake of the resemblance in sound to כּליו (machinatoris machinae pravae). In Isaiah 32:6, commencing with ki (for), the fact that the nâbhâl (fool) and kı̄lai (crafty man) will lose their titles of honour, is explained on the simple ground that such men are utterly unworthy of them. Nâbhâl is a scoffer at religion, who thinks himself an enlightened man, and yet at the same time has the basest heart, and is a worthless egotist. The infinitives with Lamed show in what the immorality ('âven) consists, with which his heart is so actively employed. In Isaiah 32:6, ūbhedabbēr ("and if he speak") is equivalent to, "even in the event of a needy man saying what is right and well founded:" Vâv equals et in the sense of etiam ((cf., 2 Samuel 1:23; Psalm 31:12; Hosea 8:6; Ecclesiastes 5:6); according to Knobel, it is equivalent to et quidem, as in Ecclesiastes 8:2; Amos 3:11; Amos 4:10; whereas Ewald regards it as Vav conj. (283, d), "and by going to law with the needy," but את־אביון would be the construction in this case (vid., 2 Kings 25:6). According to Isaiah 32:8, not only does the noble man devise what is noble, but as such (הוּא) he adheres to it. We might also adopt this explanation, "It is not upon gold or upon chance that he rises;" but according to the Arabic equivalents, qūm signifies persistere here.
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