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11. And I said, How long, O LORD? Although the Prophets are severe in denouncing the wrath of God against men, yet they do not lay aside human feelings. It is therefore necessary that they sustain a twofold character; for they must proclaim the judgment of God with high and unshaken courage, so that they would rather choose that the world should be destroyed and utterly ruined than that any part of His glory should be taken away. And yet they are not devoid of feeling, so as to be unmoved by compassion for their brethren, whose destruction their office lays them under the necessity of foretelling. These two feelings, though they appear to be inconsistent, are in full harmony, as appears from the instance of Jeremiah, who at first complains of the hard task assigned him of proclaiming destruction to the people, but afterwards revives his courage, and proceeds boldly in discharging the duties of his office (Jeremiah 1:6, 17.) Such was also the state of Isaiah’s mind; for, being desirous to obey God, he earnestly proclaimed His judgments; and yet he had some regard to the people, which led him to entreat, that if this blindness must come upon them, it might not be permanent. There can be no doubt, that when he thus prayed to God, he was moved with compassion, and desired that so dreadful a punishment should be mitigated.

Natural affections, (στοργαὶ φυσικαὶ,) therefore, ought not to prevent us from performing what is our duty. For instance, there is the natural affection of a husband to a wife, and of a father to a son; but it ought to be checked and restrained, so that we may chiefly consider what is suitable to our calling, and what the Lord commands. This ought to be carefully observed; for when we wish to give loose reins to ourselves, we commonly plead this excuse, that we are willing and ready to do what God requires, but are overpowered by natural affection. But those feelings ought to be restrained in such a manner as not to obstruct our calling; just as they did not hinder the Prophet from proceeding in the discharge of his duty; for to such an extent ought we to acknowledge the authority of the Lord over us, that when he orders and commands, we should forget ourselves and all that belongs to us.

But although the godly anxiety of Isaiah about the salvation of the people is here expressed, still the severity of the punishment is likewise stated, that wicked men may not, as they are wont to do, indulge the hope of some mitigation. Nor can it be doubted that the Prophet was led by a secret impulse from God to ask this, that the stern and dreadful reply which immediately follows might be more fully brought out; from which it is evident what kind of destruction awaits unbelievers, that they will receive no light or moderate punishment, but will be utterly destroyed and cut off.

Until the houses be without man, and the land become a desolation. This is an additional aggravation; for it is possible that countries might be wasted, and yet that one city might remain; that even cities might be stormed and laid desolate, and yet very many houses be left. But here the slaughter, he tells us, will be so great, that not only the cities, but even the very houses will be thrown down, and the whole land will be reduced to frightful and lamentable desolation; though even amidst the heaviest calamities some remnant is still left. Though Isaiah said this but once, yet let us understand that it is also spoken to us; for this punishment has been pronounced against all who obstinately disobey God, or who with a stiff neck struggle against his yoke. The more violent their opposition, the more resolutely will the Lord pursue them till they are utterly destroyed.

12. Till the Lord have removed men far away. These words contain nothing new, but merely an explanation of the former verse, and a description by other words of the ruin that shall overtake Judea; namely, that God will send the inhabitants far away. He asserts that those who shall survive the war will not be exempted from punishment, for they will be led into captivity. And next he adds a general clause about the desolation of the land; as if he had said that it would be desolate and bereft of inhabitants, because some would flee away, others would be driven into banishment, and others would perish by the sword. Such is the reward prepared for obstinate and rebellious persons, who add crime to crime, till the indignation of God rise to such a height that it cannot be appeased.

13. Till there shall be in it a tenth ⁹⁹⁹⁹     But yet in it shall be a tenth. — Eng. Ver. There is some obscurity in the words; but let us first ascertain the meaning, and then we shall easily find out what is the signification of the words. There are two ways of explaining this passage. Some explain עשיריה (asiriyah) to mean decimation; others make it to mean a tenth part, and consider it to be a collective noun. Undoubtedly, the Hebrew word עשירית, (asirith,) and not עשיריה, (asiriyah,) denotes a tenth part, though the difference between them is not great. Those who render it decimation think that a truce is promised to the people, because from the reign of Uzziah to the destruction of Jerusalem there would be ten kings; and undoubtedly that is the number of kings, reckoning from Uzziah to Zedekiah. His prophetical doctrine would derive no small support from the circumstance, that he could tell the number of kings who should reign even after his death, and that he described not only the fact itself, but likewise the time, and the day.

Yet I know not if another meaning be not somewhat more appropriate; for the Prophet appears to hold out to the people this consolation, that they will retain some hidden vigor, and will be capable of sprouting out, though they may appear for a time to be entirely dead; just as, when the winter is past, the trees renew their foliage. But as the former exposition carries sufficient probability, I shall therefore explain the whole verse according to the opinion of those who think that mention is here made of ten kings, so as to mean that, when the ten kings shall have completed their reign, the people will be carried into captivity, and then, as by a conflagration, the whole land will be consumed.

At the same time, the reader ought to be aware that whether עשיריה (asiriyah) be rendered a tenth part, or decimation, it may with the utmost propriety be viewed as referring to the people; and then the meaning will be, Till the people be diminished to a tenth part. He had formerly spoken of a remnant, and a very small remnant, (Isaiah 1:9,) and afterwards he will speak of it again, (Isaiah 10:22;) for it was a very small number that remained. It might therefore be naturally viewed as meaning, that out of a thousand there would be left a hundred; out of a hundred, ten; and out of ten, one.

And shall return. That is, a change will take place for the better: the Jews will return from captivity to their native country, and the land will assume a new aspect. But this may be thought to be somewhat at variance with what follows; for the Prophet immediately adds, It shall be destruction. How cold comfort will it yield to the people to be restored, if shortly afterwards they shall be again destroyed! Some commentators solve this difficulty, by supposing that Isaiah spoke about the final destruction of the people. But in my opinion he rather means that the destruction will not be complete, but such as happens to trees, when their leaves fall off in the winter, and nothing appears but dead timber; but when spring returns, they bud forth anew: and so also will this people.

לבער (lebaer) means to burn, ¹⁰⁰¹⁰⁰     Bishop Lowth’s rendering is, And though there be a tenth part remaining in it, even this shall undergo repeated destruction; which accords with Calvin’s view, that the substance of the tree will be left. Bishop Stock renders it for pasture: But yet in it shall be left a tenth, and it shall recover, and serve for pasture. He reasons thus: “The verb בער may either signify to eat grass, or to eat it down. The question is, in which sense it is to be understood here? whether the land is again to yield food to its inhabitants, or to be laid bare and waste? That the former is the true meaning I think very evident, as well from the tendency of the ensuing simile of the oak, which is of the consolatory kind, as because it is the almost constant practice of Isaiah to subjoin to denunciations of divine vengeance a prediction of final reconcilement and happiness.” Jarchi, as interpreted by Breithaupt, renders the word, et erunt in combustionem (sive depastionem,) and they shall be for destruction, (or for pasture;) leaving it doubtful which of the above renderings ought to be preferred. — Ed and therefore it means here that they will be consumed by a conflagration: but we ought to read it in connection with the metaphor which immediately follows; for Isaiah does not barely mean that it will be consumed, but that it will be consumed like the teil-tree, that is, with the hope of immediate recovery. When Jerome rendered it for exhibition, I know not on what he supposed that opinion to be founded, if it were not that he made a free translation, looking rather to the meaning than to the etymology of the word; for when trees blossom or put forth leaves, their life is again brought forth and displayed; and this meaning will be very appropriate.

As a teil-tree and an oak. It appears that Isaiah did not select at random those two kinds of trees; for one of them puts forth its leaves, and likewise sheds them, sooner than the other. So it happened to the tribe of Judah; for first the ten tribes, with the half tribe of Benjamin, were carried into captivity; and thus they who were the first to blossom were likewise the first to decay. This tribe was the latest of all in decaying, not without high expectation of blossoming again; for here the hope of deliverance is held out, and this was different from the captivity of the Israelites. There appears, therefore, to be some appropriateness in this metaphor of the trees; but I would not choose to press it very far.

When they cast their leaves. By the phrase, casting of leaves, must be understood that throwing of them down which takes place when trees are stripped of their leaves as of their garment; for trees, in that state of nakedness, appear to be dry and withered; though there remains in them a hidden vigor, through which they are at length quickened by the returning mildness of the season.

So in it shall be substance. This is the application of the metaphor, which is exceedingly forcible; for when we see the spiritual grace of God in the very order of nature, we are strongly confirmed. As Paul holds out a likeness of the resurrection in the sowing of corn, which is a daily occurrence, (1 Corinthians 15:36,) so in like manner Isaiah in this passage describes the restoration of the Church, by taking a metaphor from trees, which wither at the end of autumn, but again blossom at the return of spring, and put forth new leaves; which could not happen, did they not retain some vigor during the winter, though to outward appearance they are dead. He foretells that a similar event will happen to this people; so that, although during their hard and oppressive captivity they resemble dry timber, and it may be thought that they can never be delivered, still there will always be preserved in them some vigor, by which they shall be supported amidst those calamities, and shall at length come forth and blossom.

This doctrine, we have said, is not peculiar to a single age, and therefore it ought to be carefully observed; for it frequently happens that the Church, amidst the numerous afflictions which she endures, appears to have no strength, and is supposed to be utterly ruined. Whenever this takes place, let us fully believe that, notwithstanding these appearances, there is still some concealed energy, which, though it be not immediately manifest to our eyes, will at length yield its fruit. That energy lies hidden in the word of the Lord, by which alone the Church is sustained.

The holy seed. He shows what is that substance, that it consists of a small number of the godly, whom he calls the holy seed; for he means the elect, who would be preserved by the free mercy of God, and thus would survive that captivity. That banishment might be regarded as a cleansing of the Church, by which the Lord took away the ungodly; and when they had been cut off, he collected a people, small in number, but truly consecrated to himself. Some commentators consider this phrase to refer to Christ; but the interpretation appears to be too far-fetched, and it will be more consistent to extend it to all the godly; for the holy seed is the substance of the Church.