13:9-16 Israel had destroyed himself by his rebellion; but he could not save himself, his help was from the Lord only. This may well be applied to the case of spiritual redemption, from that lost state into which all have fallen by wilful sins. God often gives in displeasure what we sinfully desire. It is the happiness of the saints, that, whether God gives or takes away, all is in love. But it is the misery of the wicked, that, whether God gives or takes away, it is all in wrath, nothing is comfortable. Except sinners repent and believe the gospel, anguish will soon come upon them. The prophecy of the ruin of Israel as a nation, also showed there would be a merciful and powerful interposition of God, to save a remnant of them. Yet this was but a shadow of the ransom of the true Israel, by the death, burial, and resurrection of Christ. He will destroy death and the grave. The Lord would not repent of his purpose and promise. Yet, in the mean time, Israel would be desolated for her sins. Without fruitfulness in good works, springing from the Holy Spirit, all other fruitfulness will be found as empty as the uncertain riches of the world. The wrath of God will wither its branches, its sprigs shall be dried up, it shall come to nothing. Woes, more terrible than any from the most cruel warfare, shall fall on those who rebel against God. From such miseries, and from sin, the cause of them, may the Lord deliver us.

Verses 10-16. - The concluding verse is at once a conclusion and commencement - an inference from what preceded, and the beginning of a second line of proof showing that, while their ruin was by themselves, their restoration would be by God. When the kings and princes whom they had sinfully sought, and who had been given to them in anger would fail, God himself would be their King, as is stated in vers. 10 and 11. Further, when in consequence of their iniquities treasured up, their sorrows and sufferings would be extreme, as stated in vers. 12 and 13, yet they would be raised up as out of their graves, as promised in ver. 14. Verses 10, 11. - Israel had shown contempt for Jehovah by putting confidence in kings of their own choice, yet these kings could not afford them help, whence the questions of ver. 10. The usual rendering is at fault. I will be thy King. This should rather be, Where now is thy king? though ehi may be either verb or adverb. Where is any other that may says thee in all thy cities? Better take both clauses together and in connection, thus: Where, now, is thy king, that he may save thee in all thy cities?

(1) The word ehi we take, with Ewald, to be a dialectic variation for אֵיַּה, or shortened form אֵי, and this is strengthened by אֵפוא, equivalent to the Greek ποτε or Latin tandem, for sake of emphasis. The purpose for which the Israelites had asked a king was that he might "judge them and go out before them to fight their battles" (1 Samuel 8:20). The question, then, does not indicate the want of a king, or the prevalence of a state of anarchy, but that a crisis had come when such a king as they had requested should exhibit his prowess and display his power. It is as though the prophet asked, or rather God by his servant," Where is now the king that can defend the besieged cities, or deliver the attacked fortresses; and defeat the Assyrian foeman who is now threatening both? Or where are the judges (shophetim), or the princes (sarim), who constitute his cabinet or royal counselors sharing in the counsels of state, and administering the affairs of the kingdom under him?" The answer implied is that those visible helps, on which Israel had so confidently calculated, turned out valueless; the kingly constitution on which they had set their heart proved a failure, as far as help and deliverance were concerned.

(2) Kimchi and others take אהי as first person future of the verb היה; thus: "I shall be established for ever, but where is thy king? Whereas thou didst reject my kingdom, and demanded a king who should save you; and it should be he that would save you in all your cities against which the enemies came."

I will be thy King, where is any other that may save thee in all thy cities?.... Governor, Protector, and Defender; and so confirming what is before said, that their help was in him: or, as the Targum, Abarbinel, and others (n), "where is thy king now, that he may serve thee in all thy cities?" whom they had asked, rejecting the Lord, and in whom they had put their trust and confidence for help; and now either having no king, he being taken away from them by death, or by the enemy; or if they had, he being unable to help them in their distress; they are ironically asked where he was, that he might exert himself and save them, if he could, in all the cities of the land, where the enemy were come, a, a had besieged and took them:

and thy judges, of whom thou saidst give me a king and princes? that is; where are thy king and his nobles, his courtiers and his counsellors, and all judges, magistrates, and governors subordinate to him? let them arise for thy help, if they can, by their policy or power, by their counsel, or by their arms; for judges and princes design such as were of the king's court and council, or acted in government under his direction and influence; for though these are not expressly mentioned, when they asked for a king, yet are implied; since there is no king without a court and nobles to attend him, to advise with, and to act under him. This refers to the story in 1 Samuel 8:6, &c. and seems to be the leading step to Israel's ruin and destruction as a state.

(n) "ubi Rex tuus", Junius & Tremellius, Piscator, Zanchius, Liveleus, Drusius, Cocceius, Schmidt, Targum. So Noldius, Concord. Ebr. Part. p. 101. No. 496.

10. I will be thy king; where—rather, as the Margin and the Septuagint, Syriac, Vulgate, "Where now is thy king?" [Maurer]. English Version is, however, favored both by the Hebrew, by the antithesis between Israel's self-chosen and perishing kings, and God, Israel's abiding King (compare Ho 3:4, 5).

where … Give me a king—Where now is the king whom ye substituted in My stead? Neither Saul, whom the whole nation begged for, not contented with Me their true king (1Sa 8:5, 7, 19, 20; 10:19), nor Jeroboam, whom subsequently the ten tribes chose instead of the line of David My anointed, can save thee now. They had expected from their kings what is the prerogative of God alone, namely, the power of saving them.

judges—including all civil authorities under the king (compare Am 2:3).

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