You shall be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
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EXPOSITORY (ENGLISH BIBLE)Thou shalt be visited . . .—Better, She (i.e., Jerusalem). The words may be figurative, but they may also be literal. Some terrific storm, acting as an “angel of the Lord” (Isaiah 37:36; Psalm 104:4), should burst at once upon Jerusalem and the hosts that were encamped against her, bringing to her safety, but to them destruction. As in the next verse, the “multitude of all nations” of the great host of Assyria should be as “a dream, a vision of the night.”Isaiah 29:5, and by a sudden, but not unnatural transition, he turns and addresses the army itself, with the assurance that it should be punished (compare Isaiah 30:30).
With thunder ... - The army of the Assyrian was cut off by an angel sent forth from God Isaiah 37:36. It is "possible" that all the agents here referred to may have been employed in the destruction of the Assyrian host, though they are not particularly specified in the history. But it is not absolutely. necessary to understand this verse in this manner. The image of thunder, earthquakes, and lightning, is an impressive representation of sudden and awful judgment in any manner. The sense is, that they should be suddenly destroyed by the direct visitation of God (see Isaiah 9:5; Isaiah 26:11).
thunder, &c.—not literally, in the case of the Assyrians (Isa 37:36); but figuratively for an awful judgment (Isa 30:30; 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zec 14:4).Thou, O Ariel or Jerusalem, of or to whom this whole context manifestly speaks, shalt be visited with dreadful judgments, which are frequently expressed in the prophets by these and such-like metaphors.
with storm and tempest, and the flame of devouring fire; with which the temple was burnt by the Roman army, when it came in like a storm and tempest, and carried all before it.Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
EXEGETICAL (ORIGINAL LANGUAGES)6. See ch. Isaiah 30:27-33. The last words of Isaiah 29:5 should be read as part of this sentence. And suddenly, full suddenly, she shall be visited, &c. The word for “visit” is ambiguous, being freely used both of punishment and mercy, but the passive appears never to be employed in a good sense except here.Verse 6. - Thou shalt be visited; literally, shall there be a visitation. On whom the visitation will fall is not expressed; but the context shows that it is on the enemies of Judah. The terrible nature of the visitation is signified by an enumeration of the most fearful of God's judgments - "thunder, earthquake, great noise, whirlwind, tern-pest, and a flame of devouring fire." All the expressions are probably metaphorical. Isaiah 27:12). The sentence lechem yūdâq is to be accentuated as an interrogative: Is bread corn crushed? Oh no, he does not crush it. This would be the case if he were to cause the wheel (i.e., the wheels, gilgal, constr. to galgal) of the threshing cart with the horses harnessed in front to rattle over it with all their might (hâmam, to set in noisy violent motion). Lechem, like the Greek sitos, is corn from which bread is made (Isaiah 30:23; Psalm 104:14). אדושׁ is metaplastic (as if from אדשׁ) for דושׁ (see Ewald, 312, b). Instead of וּפרשׁיו, the pointing ought to be וּפרשׁיו (from פרשׁ with kametz before the tone equals Arab. faras, as distinguished from פרשׁ with a fixed kametz, equivalent to farras, a rider): "his horses," here the threshing horses, which were preferred to asses and oxen.Even in this treatment of the fruit when reaped, there is an evidence of the wonderful intelligence (הפלא), as written הפלא) and exalted understanding (on תּוּשׁהיה, from ושׁי, see at Job 26:3) imparted by God. The expression is one of such grandeur, that we perceive at once that the prophet has in his mind the wisdom of God in a higher sphere. The wise, divinely inspired course adopted by the husbandman in the treatment of the field and fruit, is a type of the wise course adopted by the divine Teacher Himself in the treatment of His nation. Israel is Jehovah's field. The punishments and chastisements of Jehovah are the ploughshare and harrow, with which He forcibly breaks up, turns over, and furrows this field. But this does not last for ever. When the field has been thus loosened, smoothed, and rendered fertile once more, the painful process of ploughing is followed by a beneficent sowing and planting in a multiform and wisely ordered fulness of grace. Again, Israel is Jehovah's child of the threshing-floor (see Isaiah 21:10). He threshes it; but He does not thresh it only: He also knocks; and when He threshes, He does not continue threshing for ever, i.e., as Caspari has well explained it, "He does not punish all the members of the nation with the same severity; and those whom He punishes with greater severity than others He does not punish incessantly, but as soon as His end is attained, and the husks of sin are separated from those that have been punished, and the punishment ceases, and only the worst in the nation, who are nothing but husks, and the husks on the nation itself, are swept away by the punishments" (compare Isaiah 1:25; Isaiah 29:20-21). This is the solemn lesson and affectionate consolation hidden behind the veil of the parable. Jehovah punishes, but it is in order that He may be able to bless. He sifts, but He does not destroy. He does not thresh His own people, but He knocks them; and even when He threshes, they may console themselves in the face of the approaching period of judgment, that they are never crushed or injured.
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