The prophet did not write this prophecy at one time, nor did he preach it in one year, but as he was moved by the spirit, so he prophesied. It seems that Isaiah lived at the same time. Considering the circumstances of the kingdoms and the events, the prophets are more easily understood. In this chapter he goes to something special; he does not speak in general. It is a sublime way of speaking, because it is a powerful exhortation. And this is the opinion, which cannot be taken from the holy scriptures, also not from the chronicles, but only from this chapter: The king of Assyria was
The rebellion was already on their necks and devastated their land. Therefore, the princes and the priests held an assembly in which they talked about the reformation of the land and about a new sacrifice with which they would reconcile God. Therefore the prophet cries out: "You fools, what do you think of a new service and a new sacrifice, since you have abandoned the right service of God? There is no justice, no judgment in the land, everywhere the poor are oppressed, the rich mock the poor, and you think that you want to reconcile God by increasing your godlessness? Nothing less than that.
V. 1. You who became a rope at Mizpah.
I wonder that this excellent passage has been corrupted both by the seventy interpreters and by Jerome, who put a generic name [namely Speculation] instead of a proper name ["Mizpah"]. Perhaps it was done by God's judgment. The opinion is this: By the sacrifices you made at Mizpah and Thabor, you accomplished nothing other than to offend GOD more severely than He had been offended before. Not everywhere was a famous place; where something special had happened, they ran together and set up a new worship service. Mizpah was a famous city, where the prophet Samuel anointed the first king, where several kings and prophets had also been.
V. 3. Israel is 4) unclean.
You set up a new worship by which you seek victory against the king of Assyria, but what have you done but cause trouble among the people, who by this hypocrisy of yours and this godless worship have led many into error and caused them to run after strange gods. That is, under the most beautiful pretense you hide your sacrifices in the depths, so that no one can see how godless and evil they are. You are always looking for a pretext for an evasion, so that you can deceive us prophets, even God Himself. But you don't do anything, you can't hide it, because we know everything.
V. 5. Judah shall also fall with them.
This is spoken according to the synecdoche, not that the people of Judah should now perish, but that several cities "together with them" should be taken by the king of Assyria when he desolates Israel.
V. 7. They despise the Lord. 3)
As if to say, It was not enough that they themselves departed from me and set up an ungodly service, but they forced
1) In the original: in instead of: est.
2) In the original: Israsl.
3) In the original: domino instead of: douainuna.
even their children and boys to become idolaters. Here you see how great a sin it is if you do not raise the children in the law of the Lord and in His fear.
V. 8. Blow the trumpets at Gibeah.
This passage is so obscure that I do not know what the prophet wants to be understood. But it seems that the prophet wants to speak here of the general destruction of the whole people, both of Israel and Judah. For from the position of the country it is seen that the tribe of Benjamin lies in the middle between Judah and Israel, and has famous cities, Gibeah and Ramah, so that the opinion is: "Prepare yourselves for battle, you may well do so, for you will be afflicted and distressed; you will fight with each other at Gibeah, at Ramah, and after that you will start a new kingdom." 4) By these words, "Blow the trumpets," he exhorts them to battle, the feiud is already at the door; in sum, he indicates that the destruction and ruin of the land is already present, and the law, the works, the ceremonies must be done away with, and faith must be established.
V. 9. Before this I have faithfully warned the tribes of Israel (In tribubus Israel ostendam5 ) fidem == among the tribes of Israel I will make known my reliability).
It does not indicate faith in GOD, but certainty, so that the meaning is: "I will prove to them that my word is true." I will show them that I am true and that my prophets have proclaimed the truth to them, and through experience they shall know its truth. And so he puts an end to the whole nation with one word. It will be devastated.
V. 10. The princes of Judah are like those 2c.
These two peoples were united by an indelible hatred,
4) In the original, this passage reads thus: "Rüstend üch an stryt ir dörfft es wol, dan üch würt Jomer und dist angen, würt üch mit einander schlachen, zu Gaba, zu Rama und würt darnach ein nuw rich anfahen."
5) This reading is found in the Erlangen edition, but in the Weimar edition as well as in the Vulgate: ostsndi. The former reading seems to us to be the correct one, both according to the interpretation that follows immediately and according to the previous redaction. Also the old translator reads: oktendaur.
1050 v. xxiv. H5-H7. Interpretations on the prophets. W. vi. iDW-isss. 1051
because of the boundaries of the fields. For Judah complained that Israel would take possession of its fields, and Israel complained that Judah would do so. Therefore the prophet says: "Behold, Judah, you who have always wanted to subjugate Israel, you have been granted your wish. For Israel will be taken captive to Assyria; you will rejoice and be safe, but I will come between you and pour out my wrath on you like water.
V. 11. For he gave himself at (man's) commandment (Quoniam coepit abire post sordes).
Others read: post praecepta, but Jerome reads sordes, with which I want to remain. 1) He therefore indicates that the Israelite people suffer great injustice at the hands of the Assyrians and
1) The old translation has here the wrong keyword: "Ephraim suffers violence", and has omitted the preceding, because it was not to be brought in line with it, has also made changes in the following.
has neither the exercise of judgment nor of righteousness, because it has begun to follow filth, that is, it has fallen away to the abomination and unbelief of the Gentiles. It has forsaken its God and His commandments and law, therefore it has nothing but filth.
V.13. And Ephraim went to Assyria, and sent to the king to Jareb.
Here one must guess, because no scripture exists, which gives testimony of it. The opinion is: The people of Israel and Judah sent gifts and offerings to the king [of] Jareb, who lived in Assyria, to make the king pleased with them, also so that he would allow them to go back to their land. But no king will do this, not even he in whose land you are, for you are my captives; I have sent you into captivity, and no other will set you free.