This is the time which God hath fixed, to avenge the cause of his persecuted people.

Idumea shall be dealt with, as Sodom and Gomorrah were.

It shall remain as a spectacle of God's vengeance to all succeeding ages.

It shall be entirely possessed by those creatures which delight in deserts and waste places.

He shall use the line, or the stone or plummet joined to it, not to build them, but to mark them out to destruction, as workmen commonly use them to mark what they are to pull down.

They shall not find any willing to undertake the government.

Shall have no courage or strength left in them.

When this judgment is executed, if you pursue this prophecy, you will find, that all things exactly come to pass, as I have told you.

My spirit, (such sudden changes of persons being frequent here) hath brought all these creatures together, as he formerly brought the creatures to Adam, and to Noah, by an instinct which he put into them.

He hath divided the land to them, as it were by lot and line, as Canaan was divided among the Israelites.

That is, the year when God will retaliate on those who have contended with Zion. Her controversy is His. Edom had thought to extend its borders by laying hold of its neighbor's lands and has instigated Babylon to cruelty towards fallen Judah (Psa 137:7; Eze 36:5); therefore Edom shall suffer the same herself (Lam 4:21-22). The final winding up of the controversy between God and all enemies of Him and His people is also foreshadowed (Isa 61:2; Isa 63:4; Isa 66:14-16; Mal 4:1, Mal 4:3; 2Th 1:7-9; Rev 11:18; Rev 18:20; Rev 19:2).

Images from the overthrow of Sodom and Gomorrah (Gen 19:24-28; so Deu 29:23; Jer 49:17-18).

The burning pitch, &c. (Isa 34:9).

(Rev 14:11; Rev 18:18; Rev 19:3).

(Mal 1:4).

Edom's original offense was: they would not let Israel pass through their land in peace to Canaan: God recompenses them in kind, no traveller shall pass through Edom. VOLNEY, the infidel, was forced to confirm the truth of this prophecy: "From the reports of the Arabs, southeast of the Dead Sea, within three days' journey are upwards of thirty ruined towns, absolutely deserted."

The Hebrew is rendered, in Psa 102:6, "pelican," which is a seafowl, and cannot be meant here: some waterfowl (katta, according to BURCKHARDT) that tenants desert places is intended.

Rather, "the hedgehog," or "porcupine" [GESENIUS] (Isa 14:23).

From its being enumerated among water birds in Lev 11:17; Deu 14:16. MAURER thinks rather the heron or crane is meant; from a Hebrew root, "to blow," as it utters a sound like the blowing of a horn (Rev 18:2).

Devastation.

Metaphor from an architect with line and plummet-stone (see on Isa 18:2; Isa 28:17); God will render to it the exact measure of justice without mercy (Jam 2:13; 2Ki 21:13; Lam 2:8; Amo 7:7-8).

Desolation. Edom is now a waste of "stones."

Rather, "As to her nobles, there shall be none there who shall declare a kingdom," that is, a king [MAURER]; or else, "There shall be no one there whom they shall call to the kingdom" [ROSENMULLER] (Isa 3:6, &c.). Idumea was at first governed by dukes (Gen 36:15); out of them the king wan chosen when the constitution became a monarchy.

(See on Isa 13:21; Isa 13:22).

Rather, "a dwelling for ostriches."

Rather, "wild cats . . . jackals" (Isa 13:21).

Rather, "the night specter"; in Jewish superstition a female, elegantly dressed, that carried off children by night. The text does not assert the existence of such objects of superstition, but describes the place as one which superstition would people with such beings.

Rather, "the arrow snake," so called from its darting on its prey [GESENIUS].

Namely, eggs.

Rather, "cherishes" her young under, &c. (Jer 17:11).

The volume in which the various prophecies and other parts of Scripture began henceforward to be collected together (Isa 30:8; Dan 9:2).

(so Isa 8:16, Isa 8:20; Joh 5:39; Joh 7:52).

Of these prophecies (Mat 5:18).

Image from pairing of animals mentioned, Isa 34:15 ("mate"); no prediction shall want a fulfilment as its companion. Or rather, "none of these wild animals (just spoken of) shall be wanting: none shall be without its mate" to pair and breed with, in desolate Idumea.

Such changes of person are frequent in Hebrew poetry.

The wild beasts.

As conquerors apportion lands by lot, so Jehovah has appointed and marked out ("divided") Edom for the wild beasts (Num 26:55-56; Jos 18:4-6).

See on Isa 34:1, introduction there.

The year of recompenses for the controversy of Zion "The year of recompense to the defender of the cause of Zion"- As from דון dun , דין din , a judge; so from רוב rub , ריב rib , an advocate, or defender; Judici Sionis: Syriac.

The cormorant - קאת kaath , the pelican, from the root קיא ki , to vomit, because it is said she swallows shell-fish, and when the heat of her stomach has killed the fish, she vomits the shells, takes out the dead fish, and eats them

The bittern - קפד kippod , the hedge-hog, or porcupine

The owl - ינשוף yanshoph , the bittern, from נשף nashaph , to blow, because of the blowing noise it makes, almost like the lowing of an ox. My old MS. Bible renders the words thus: - The foule in face like an asse, and the yrchoun, and the snyte (snipe.

The line of confusion, and the stones of emptiness "The plummet of emptiness over her scorched plains"- The word חריה choreyha , joined to the 12th verse, embarrasses it, and makes it inexplicable. At least I do not know that any one has yet made out the construction, or given any tolerable explication of it. I join it to the 11th verse, and supply a letter or two, which seem to have been lost. Fifteen MSS. five ancient, and two editions, read חוריה choreyha ; the first printed edition of 1486, I think nearer to the truth, חור חריה chor choreyha . I read בחרריה becharereyha , or על חרריה al chorereyha ; see Jer 17:6. A MS. has חדיה chodiah , and the Syriac reads חדוה chaduah , gaudium , joining it to the two preceding words; which he likewise reads differently, but without improving the sense. However, his authority is clear for dividing the verses as they are here divided. I read שם shem , as a noun. They shall boast, יקראו yikreu ; see Pro 20:6.

And thorns shall come up in her palaces - ועלו בארמנותיה vealu bearmenotheyha ; so read all the ancient versions

A court for owls - יענה yaanah , the ostrich, from ענה anah , to cry, because of the noise it makes. "They roar, "says Dr. Shaw, "sometimes like a lion - sometimes like a bull. I have often heard them groan as if in the utmost distress."

The weld beasts of the desert - ציים tsiyim , the mountain cats. - Bochart

Wild beasts of the island - איים aiyim , the jackals

The satyr - שעיר seir , the hairy one, probably the he-goat

The screech owl - לילית lilith , the night-bird, the night-raven, nyctycorax, from ליל layil , or לילה lailah , the night.

The great owl - קפוז kippoz , the ακοντιας, or darter, a serpent so called because of its suddenly leaping up or darting on its prey. Probably the mongoose or ichneumon may be intended

The vultures - דיות daiyoth , the black vultures. My old MS. Bible renders these names curiously: And ageyn cumen schul devylis: the beste, party of an asse, and party of a mam: and the wodwose, the tother schal crien to the tother. There schal byn lamya, that is, thrisse, or a beste, havynge the body liic a woman, and hors feet. Ther hadde dichis, the yrchoun, and nurshide out littil chittis. There ben gadred kiitis, the top to the top. What language

Every one with her mate - A MS. adds אל el after אשה ishshah , which seems necessary to the construction; and so the Syriac and Vulgate. Another MS. adds in the same place את eth , which is equivalent.

My mouth "For the mouth of Jehovah"- For הוא hu , five MSS., (three ancient), read יהוה Jehovah , and another is so corrected; so likewise the Septuagint. Two editions have צום tsivam ; and so the Septuagint, Vulgate, and Arabic, with the edition of 1486, and a MS. has קבצם kebatsam , with the masculine pronoun instead of the feminine: and so in the next verses it is להם lahem , instead of להן lahen , in fourteen MSS., six of them ancient. - L. To see the importance of these various readings, the Hebrew Bible must be consulted.

8.For it is the day of vengeance of Jehovah This verse must be viewed as closely connected with the preceding verses, for it points out the object which the Lord has in view in punishing the Edomites with such severity; and that object is, that he wishes to avenge his people and defend their cause. If, therefore, he had not also assigned this reason, the former statements might have appeared to be obscure or inappropriate; for it would, have been an uncertain kind of knowledge if we did not consider that God, in punishing wicked men, testifies his unceasing affection and care to preserve his own people.

What was formerly said about the Edomites must undoubtedly be extended to the enemies of the Church, for all of them were included by the Prophet under a particular class; and, therefore, in adversity our hearts ought to be supported by this consolation:, that the attacks which we now suffer shall come into judgment before God, who justly claims for himself this office. The Prophet does not only mean that it is in his power to punish wicked men whenever he thinks proper, but, that he reigns in heaven, in order to punish every kind of injustice at the proper time.

But we must attend to the words day and year, by which he reminds us that God does not sleep in heaven, though for a little time he does not come forth, but delays his vengeance till a fit season, that believers may in the meantime “possess their souls in patience,” (Luk 21:19,) and may leave him to govern according to his inscrutable wisdom.

9.And its streams shall be turned into pitch What the Prophet now adds contains nothing new, but describes more fully this desolation. We have formerly explained the reason wily the prophets employ these lively pictures in representing the judgments of God. It is for the purpose of leading men to view them as actually present, and of compelling them to acknowledge those things which their eyes and minds do not discern, or which, as soon as they are beheld and known, are immediately forgotten. But it ought also to be observed that the Prophets spoke of things which were dark and secret, and which were generally thought to be incredible; for many persons imagined that the Prophets uttered them at random. It was, therefore, necessary to add many confirmations, such as those which he employs in this and in other passages; and thus he denotes a horrible change, which shall destroy the whole face of Judea.

Moreover, he alludes to the destruction of Sodom and Gomorrah, (Gen 19:24,) as the prophets very frequently do. In that destruction, as Jude informs us, we have a perpetual representation of the wrath of God against the reprobate, (Jud 1:7;) and it is not without good reason that the prophets call it to our remembrance, that all may learn to dread the judgments of God. To the same purpose is what he adds, —

10.By night and by day it shall not be quenched The Prophet’s language is undoubtedly hyperbolical; but the Lord is compelled to act towards us in this manner, for otherwise plain words would produce no impression on us. When he declares that the wrath of God against the Edomites will resemble a fire that burns continually, he cuts off from them all hope of pardon, because, having never ceased to provoke God, they find that he is implacable; and Malachi also pronounces this expression of reprobation, that the curse of God will for ever rest on that nation. (Mal 1:4.) The contrast must be supplied, because some mitigation is always held out to the people of God for their comfort. But this does not need a lengthened interpretation. It is enough that we understand the meaning and design of the Prophet.

11.Therefore the pelican and the owl shall possess it As to these animals there are various opinions, and Hebrew commentators are not agreed about them; but the design of the Prophet is evident, which is, to describe a desert place and an extensive wilderness. He undoubtedly mentions dreadful beasts and hideous monsters, which do not dwell with men, and are not generally known by them, in order to shew more fully how shocking will be this desolation. The former clause therefore is plain enough, but the latter is attended by some difficulty.

He shall stretch over it the cord of emptiness Some view the phrase “an empty cord” as bearing an opposite sense, and apply it to the Jews; but I take a more simple view, and think that, like all the preceding statements, it must relate to the Edomites. Anti to make it more clear that this is Isaiah’s natural meaning, we read the same word in the Prophet Malachi, who lived a long time afterwards. That passage may be regarded as an approbation of this prophecy.

“If Edom shall say, We have been diminished, we shall therefore return and rebuild the desolate places; thus saith the Lord of Hosts, They shall indeed build, but I shall pull down, and they shall call them the borders of wickedness, and the people against whom the Lord is angry for ever. And your eyes shall see, and ye shall say, Let the Lord be magnified on the borders of Israel.” —
(Mal 1:4.)

What Isaiah had foretold more obscurely, Malachi explains with greater clearness. The latter declares that “the Edomires shall build in vain,” and the former that “they shall stretch an empty cord.” As if he had said, “In vain shall the masterbuilders bestow their exertions on rebuilding the cities;” for builders make use of cords and plummets in all their measurements. He therefore shews that the efforts of those who shall intend to restore the land of Edom will be fruitless; for his meaning is, that they shall be destroyed in such a manner that they cannot at all recover from that destruction, though God usually alleviates other calamities by some consolation.

And hence we ought to draw a very profitable doctrine, that when cities are in some measure restored after having been thrown down, this arises from the distinguished kindness of God; for the efforts of builders or workmen will be unavailing, if he do not put his hand both to laying the foundation and to carrying forward the work. Fruitless and unprofitable also will their work be, if he do not conduct it to the conclusion, and afterwards take it under his guardianship. In vain shall men bestow great expense, and make every possible exertion, if he do not watch over and bless the work. It is only by the blessing of God, therefore, that we obtain any success; and hence also it is said that “his hands have built Jerusalem.” (Psa 147:2; Isa 14:32.) What Isaiah threatens in this passage against the Edomites, the Holy Spirit elsewhere declares as to the house of Ahab, meaning that it shall be razed to the very foundation. (2Kg 21:13.)

12.They shall call her nobles without a kingdom This passage has received various interpretations, which I do not quote, because it would be tedious to refute them. One of the most probable is, “They shall call his nobles to reign, but in vain.” As if he had said, “In their wretched condition none will be found willing to rule over them, and to undertake the charge of the commonwealth.” A statement of the same kind is found elsewhere, and we have formerly (Isa 3:6) seen one that is almost alike; but the words do not correspond. When the Prophet speaks thus, “They shall call her nobles, and they shall not be there,” he employs, I doubt not, witty raillery to censure the pride of that nation which had been cherished by longcontinued peace and abundance. When the Edomites, therefore, out of their mountains breathed lofty pride, the Prophet declares that they shall be disgracefully cast down, so that they shall have no nobility and no government; just as, when a kingdom has been overturned, government is taken away, so that the general mass of the people resembles a maimed or disfigured body, and there is no distinction of ranks. To those stately nobles who vaunted themselves so much, he says in mockery, that they shall be princes without subjects.

And all her princes shall be nothing The meaning of the former clause is still more evident from this second clause, in which he adds for the sake of explanation, that her princes “shall be reduced to nothing.’ It amounts to this, that the land of Edom shall resemble a mutilated body, so that nothing shall be seen in it but shocking confusion. This is the utmost curse of God; because, if men have no political government, they will hardly differ at all from beasts. Indeed, their condition will be far worse, for beasts can dispense with a governor, because they do not make war against their own kind; but nothing call be more cruel than man, if he be not held by some restraint, for every one will be driven by the furious eagerness of his own passions to every kind of vicious indulgence.

13.In her palaces she shall bring forth thorns He pursues the same subject; for he describes a frightful desolation, by which splendid houses and palaces are levelled to the ground, or reduced to a state so wild that they are of no use to men, but produce only briers, thorns, and nettles; which is more disgraceful than if they had been turned into fields and meadows. In this manner does the Lord punish the insolence of those who built lofty and magnificent houses and costly palaces, that the remembrance of them might be handed down to the latest posterity. Having banished men, he turns those dwellings into nests of birds and dens of wild beasts, that, instead of being, as they expected, the trophies of their name and renown, they may stand as monuments of foolish ambition. Thus the place of men is nearly supplied by beasts, which represent the dispositions of those who reared those goodly edifices. This overthrow of order is likewise a sad token of the wrath of God, when the earth, which was created for the use of man, beholds its natural lords banished, and is compelled to admit other inhabitants; for then, undoubtedly, it is cleansed from the defilements with which it was polluted.

14.And the wild beasts shall meet with the satyrs ²⁰ These animals are thought by some commentators to mean fauns, by others screechowls or goblins, and by others satyrs; and it is not fully agreed what is the exact meaning of the Hebrew words; but it would serve no good purpose to give ourselves much uneasiness about them, for it is quite enough if we understand the meaning and design of the Prophet. He draws a picture of frightful desolation, as if he had said that Idumea shall be destroyed so as to be without inhabitants, and instead of men it shall be inhabited by frightful beasts. This reward is most justly reaped by the ambition of those who built costly palaces to be, as we have already said, monuments of their name and reputation. Yet this is also a punishment threatened against the cruelty of a wicked nation, which was eagerly bent on the oppression of neighbours and brethren.

Though we cannot absolutely determine whether the Prophet means witches, or goblins, or satyrs and fauns, yet it is universally agreed that these words denote animals which have the shape of men. We see also what various delusions are practiced by Satan, what phantoms and hideous monsters are seen, and what sounds and noises are heard. But of these we have already spoken under the thirteenth chapter. ²¹

The sin which God punished so severely in a single nation, is common to almost every nation; for hardly ever are those splendid buildings reared without committing much violence and injustice against the poor, and giving great and numerous annoyances to others; so that the lime, and stones, and timber, are filled with blood in the sight of God. Therefore, as Habakkuk says,

“the stone shall cry out of the wall, and the beam out of the timber shall bear witness to it.” (Hab 2:11.)

Let us not wonder, therefore, at those dreadful changes, when ambition lays hold on plunder and wicked extortions, but let us contemplate the righteous judgments of God.

16.Inquire at the book of Jehovah By “the book of the Lord” some understand this prophecy, as if he had enjoined them to read attentively this prediction; for not even in the minutest point will it fail at the appointed time, as he will afterwards add. Others explain it more ingeniously as denoting the eternal decree of God; “inquire if such be not the purpose of God;” but this exposition is not sufficiently natural. I willingly interpret it as denoting the Law itself, which by way of eminence is called “the book of the Lord;” for from the Law, as from its source, the Prophets drew their doctrine, as we have frequently remarked.

Lest the strangeness of the event should prevent the prediction from being believed, Isaiah says that the Jews had been warned of it long before; and thus he indirectly censures the unbelief of those who stared at the announcement, as. if it had been something uncommon. He appropriately brings them back to the Law, in which God frequently declares that he will take care of his people, and that he will punish the wicked and reprobate. Moses having long ago spoken in this manner, the Prophet says that there is no reason why it should be difficult to believe what he foretells, since he brings forward nothing new, but only confirms now what Moses declared and testified. Such appears to me to be the natural meaning of the Prophet, and by these words he intended to fortify the Jews, patiently to look for what the Lord promised, and fully to believe that all that had. been foretold about the Edomites and the other adversaries of the Church would at length be actually fulfilled, since Moses was a credible witness, that God would always be the avenger of his people. Besides, it was proper that they should be reminded of this, in order that, when these things should befall the Edomites, they might not think that they had happened by chance, but might know that they were brought about by the judgment of God. Such is the rebellion of men, that they do not believe God when he forewarns them, and what afterwards takes place by the judgment of God is ascribed by them to fortune. Isaiah therefore meets this, and bids them inquire at Moses, whose authority they all revered.

Not one of those; that is, of the animals; for the Hebrew writers employ these terms, איש (ish) and אשה , (ishshah,) not only for men and women, but for males and females of any species.

For his mouth hath commanded He confirms what he formerly said; for although the works of God are sufficiently plain, yet by his mouth, that is, by the word, he makes them plainer to us, that we may see them more clearly. And this is the true contemplation of the works of God, when we keep our eye fixed on the mirror of the word; for otherwise our boldness is carried to excess, and we tke greater liberty than is proper, if heavenly doctrine do not guide us like a lamp. This ought therefore to restrain the boldness and rashness of men, who, despising the doctrine of the word, wish to dispute and form opinions about the judgments of God and all his worlds. If they “inquired at the book,” and asked at the mouth of the Lord, we should see greater piety and religion among them.

Yet by “the mouth of the Lord” the Prophet intended to confirm the vengeance which he had foretold, because nothing that has come out of God’s holy mouth can fail of its effect. Isaiah affirms that what God has once decreed, and published in his own name, cannot be reversed. By this shield he thus wards off all the doubts which quickly arise, whenever the promises of God go beyond our senses. Sometimes, indeed, he threatens conditionally, as he threatened the Ninevites, (Jon 1:2,) Pharaoh, (Gen 12:17,) and Abimelech, (Gen 20:3,) whom he spared, because they repented; but when he has once determined to revenge and punish, he gives actual proof that he is not less true and powerful than when he promised salvation to his people. The agreement of the words Mouth and Spirit makes it still more evident.

And his Spirit hath gathered them Although “the breath of the mouth” often means the same thing as “speech,” and although it is customary with the Hebrew writers to repeat the same thing twice, yet here he alludes elegantly to the breath, from which the words proceed, and by which they are formed; as if he had said that this prediction is abundantly powerful, because the same God who by his voice commanded the brute animals to possess the land of Edom, will bring them by merely breathing. He speaks of a secret influence; and we ought not to wonder that the slightest expression of the will of God causes all the animals to assemble, as happened at the flood, (Gen 7:15,) and likewise at the very creation of the world, when, as Moses relates, all the animals were gathered together, by the command of God, to the first man, that they might be subject to his authority. (Gen 2:19.) And undoubtedly they would have continued to be subject and obedient to him, had not his own rebellion deprived him of that power and authority; but when he revolted from God, the animals at the same time began to refuse subjection and to attack him.

17.And he hath cast the lot for them He says that to those wild beasts and monsters there hath been granted a secure and permanent habitation, from which they cannot be easily banished or driven out; because God hath allotted it to them as.their portion by inheritance. This means that the whole of Idumea is at the disposal of the Lord, to drive out the inhabitants, and to grant possession of it to whomsoever he pleases, either wild beasts, or birds, or monsters.

Hence infer that it is vain for men ever to promise themselves a permanent abode, unless so far as every person has obtained his place “by lot,” and on the express condition that he shall instantly leave it, whenever God calls. We lead a dependent life wherever he supports us; and either on our native soil, or at a distance from our fatherland, we are strangers. If he shall be pleased to give us a peaceable habitation for a long time in one place, it will only be by his special favor that we shall dwell there; and as soon as he thinks proper, he will constrain us to change our abode. Besides, if we acknowledge that a residence in this or that country has been appointed to us by God, we may dwell in it with safety and composure; for if he keeps wild beasts in possession of the place which he has allotted to them, how much more will he preserve men, for whose sake he created heaven, earth, the seas, and all that they contain?

Isa 26:21, Isa 35:4, Isa 49:26, Isa 59:17, Isa 59:18, Isa 61:2, Isa 63:4; Deu 32:35, Deu 32:41-43; Psa 94:1; Jer 46:10; Mic 6:1; Luk 18:7; Rom 2:5, Rom 2:8, Rom 2:9; 2Th 1:6-10; Rev 6:10,Rev 6:11; Rev 18:20, Rev 19:2

Gen 19:28; Deu 29:23; Job 18:15; Psa 11:6; Luk 17:29; Jud 1:7; Rev 19:20; Rev 21:8

shall not : Isa 1:31, Isa 66:24; Jer 7:20; Eze 20:47, Eze 20:48; Mar 9:43-48

the smoke : Rev 14:10,Rev 14:11, Rev 18:18, Rev 19:3

from : Isa 13:20; Eze 29:11; Mal 1:3, Mal 1:4

cormorant : or, pelican, Isa 13:20-22, Isa 14:23; Zep 2:14; Rev 18:2, Rev 18:21-23

stretch : 2Sa 8:2; 2Ki 21:13; Lam 2:8; Mal 1:3, Mal 1:4

call : Isa 3:6-8; Ecc 10:16, Ecc 10:17

nothing : Isa 41:24; 1Co 8:4, 1Co 13:2; 2Co 12:11

thorns : Isa 32:13, Isa 32:14; Hos 9:6; Zep 2:9

an habitation : Isa 13:21, Isa 13:22, Isa 35:7; Jer 9:11, Jer 10:22, Jer 49:33, Jer 50:39, Jer 50:40, Jer 51:37; Mal 1:3; Rev 18:2, Rev 18:20-24

owls : or, ostriches, Heb. daughters of the owl

The wild beasts of the desert : Heb. Ziim , Isa 13:21 *marg.

the wild beasts of the island : Heb. Ijim, Isa 13:22 *marg.

screech owl : or, night-monster

Seek : Isa 30:8; Deu 31:21; Jos 1:8; Pro 23:12; Dan 10:21; Amo 3:7; Mal 3:16; Joh 5:39, Joh 10:35; 2Pe 1:19; Mat 5:18; Luk 21:33

my mouth : Gen 6:17; Psa 33:6, Psa 33:9

he hath cast : Jos 18:8; Psa 78:55; Act 13:19, Act 17:26

they shall : Isa 34:10, Isa 13:20-22

This is the time which God hath long since appointed and fixed, to avenge the cause of his oppressed and persecuted people against all their enemies.

The streams which seem most secure from this danger, and much more the land. Idumea shall be dealt with as Sodom and Gomorrah were, even utterly destroyed, as it were, by fire, or burning pitch and brimstone thrown down upon it from heaven.

It shall be irrecoverably ruined, and shall remain as a spectacle of God’ s vengeance to all succeeding ages.

The cormorant and the bittern shall possess it, the owl also and the raven shall dwell in it the inhabitants shall be wholly cut off, and it shall be entirely possessed by those creatures which delight in deserts and waste places. See the same or like expressions in the like case, Isa 13:21,22 14:23 .

He shall stretch out upon it the line of confusion, and the stones of emptiness he shall use the line, or the stone or plummet joined to it, not to build them, but to mark them out to desolation and destruction, as workmen commonly use them to mark what they are to pull down.

They shall call the nobles thereof to the kingdom, but none shall be there they shall endeavour to heal their breaches, but in vain; the remnant of the people shall seek for any fit person, and offer the kingdom to him; but they shall not find any such who shall be willing to undertake the government.

Shall be nothing either shall be lost and cut off, or shall have no courage or strength left in them.

This is another mark and evidence of extreme desolation, as it is also, Hos 9:6 .

The satyr shall cry to his fellow: See Poole "Isa 13:21". See Poole "Isa 13:22" .

The screech owl also shall rest there because there shall be no men left to disturb or affright them, Isa 17:2 .

The great owl whether this or what other creature is meant by this Hebrew word, the learned reader may find largely discoursed in my Latin Synopsis upon this place; for others, it may suffice to know, what all agree in, that, whether it be a bird or a serpent, it is a creature that lives in desert places.

Make her nest, and lay, and hatch, and gather under her shadow as fearing no disturbance from any men.

Seek ye out of the book of the Lord, and read when this judgment is executed, if you peruse this book of holy writ, and particularly this prophecy of mine, you will find that all things shall exactly come to pass as I have told you.

No one of these shall fail, none shall want her mate: as I have said, that the vultures should each have their mate, so shall it be; and this prophecy shall be exactly fulfilled, even in its smallest circumstances. His Spirit ; my Spirit; such sudden changes of persons being frequent here. And God’ s Spirit may be put for his might and power, as it is in many places of Scripture. Hath gathered them ; hath brought all these creatures together, as he formerly brought the creatures to Adam and to Noah, by an instinct which he put into them.

He hath divided the land to them, as it were, by lot and line, as Canaan was divided among the Israelites.

Recompenses. When the persecutors of Sion, that is, of the Church, shall receive their reward. (Challoner) ---

The Idumeans had frequently shown their ill-will towards the Jews, 2 Paralipomenon xxviii. 17., and Amos i. 11. (Calmet) ---

Sion shall perish as the wicked in hell shall be tormented. (Worthington)

Pitch. The soil was sulphureous, and became neglected, (ver. 10.) like the territory of Sodom. The people are now no more, and only a few miserable Arabs pitch their tents there.

Line. Intimating entire destruction, Lamentations ii. 8., and 4 Kings xi. 13. (Calmet) ---

Yet God will not punish more than people deserve. (Menochius)

Dragons, Thannim, chap. xiii. 22. (Haydock) ---

Ostriches, or swans.

Monsters. Literally, "Ass-centaurs." (Haydock) ---

Hebrew, "fishermen shall find islands," chap. xiii. 21. ---

Ones. Goats. ---

Lamia. Hebrew lilith. Chaldean, "owl," the bird of Minerva, or the Moon, which the Arabs style Alilat. (Calmet) ---

Dicodorus (20) relates that Lamia was an African queen, who having last her children, was changed into a beast, and destroyed all the children she could catch; and the Jews deal still more in fables, (Calmet0 asserting that Lilith was the first wife of Adam, &c. (Buxtorf. Syn. 2.)

Ericius. Hebrew, " kippoz, (Haydock) hath its nest." It may denote the serpent, acontias. (Bochart) ---

All this shews the desolation of the country.

Read what I have written. ---

The other. All these beasts will be there, (Calmet) or all these declarations will be verified. (Haydock)

For it is the day of the Lord's vengeance,.... The time which he has appointed to take vengeance on antichrist, his 1260 days, or years; being up, in which he is to reign; these being expired, the time is come for the Lord to avenge the blood of his saints; see Rev 18:20,

and the year of recompences for the controversy of Zion; the church of God, which has been for many ages abused and injured by the antichristian powers, for which the Lord will have a controversy with them; he will appear in favour of his people, and plead the cause of Zion, and recompense their enemies for all the injuries they have done them; then they that have led into captivity shall go into captivity, and they that have killed with the sword shall be killed with it, Rev 13:10 this will be a time of double recompence; and therefore perhaps the word is used in the plural number; it will be the time of rewarding antichrist as he has rewarded others; and it will be the time of the dead, that they shall be judged, and rewards given to God's servants the prophets, Rev 18:6. The Targum is,

"the year of recompence, to take vengeance of judgment for the injury of Zion.''

And the streams thereof shall be turned into pitch,.... The Septuagint render it, "the valleys"; the word signifying both rivers and valleys, most render it rivers or streams. The Targum is express,

"the rivers of Rome shall be turned into pitch;''

by which may be meant the maritime places belonging to the Romish jurisdiction, the same on which the third vial will be poured, by which the rivers and fountains of waters will become blood; and which refers to this very time, when blood shall be given to the whore of Rome to drink, Rev 16:4. The allusion, in this and some following clauses, is to the destruction of Sodom and Gomorrah; see Jer 49:17,

and the dust thereof into brimstone; and so easily take fire:

and the land thereof shall become burning pitch: plainly pointing to the destruction of Rome by fire, Rev 17:16.

It shall not be quenched night nor day,.... It will be long burning, and shall not be extinguished until it is utterly consumed. The burning of Rome will continue long, especially the smoke of it; the kings of the earth, and others, are represented as standing and looking at it, and lamenting for it, Rev 18:9,

the smoke thereof shall go up for ever; this very phrase is what will be used by the saints in their "allelujahs", at the burning of Rome, Rev 19:3 with which compare Rev 14:11,

from generation to generation it shall lie waste; the land shall be no more manured and cultivated, nor the city rebuilt; when Babylon is once fallen, it shall never be raised up again, but always remain desolate, Rev 18:2,

none shall pass through it for ever and ever; no inhabitant in it, nor traveller through it; it will be so horrible and terrible, as none will care to dwell there, yea, not so much as to travel through it; see Jer 49:18.

But the cormorant and the bittern shall possess it,.... The word for "cormorant" is rendered a "pelican", in Psa 102:6 they were both unclean fowls according to the law, of which see Lev 11:17 and See Gill on Isa 14:23,

the owl also and the raven shall dwell in it; which were likewise unclean creatures; and these, with the former, and other creatures after mentioned, delight to dwell in desolate and ruinous places; and so Babylon or Rome being destroyed, will become a cage of every unclean and hateful bird, Rev 18:2,

and he shall stretch out upon it the line of confusion and the stones of emptiness; "he", that is, God, as Kimchi interprets it; the allusion is to builders, that make use of the line and plummet, as to build, so to pull down, that they may know what is to be pulled down, and how far they are to go; see 2Ki 21:13 and hereby it is signified, that as the destruction should be entire, nothing should be left but confusion and emptiness; and all should become "tohu" and "bohu", which are the words used here; and are the same that are used to express the confused chaos, the unformed and empty earth, Gen 1:2 so likewise that it should be by line and level, by rule and measure; or according to the rules of justice and equity.

They shall call the nobles thereof to the kingdom, but none shall be there,.... They shall call them to take upon them the kingdom and government, and there shall be none to do it, or that will care to do it; or rather there will be no kingdom to take unto them. The words may be rendered either, "as for the nobles thereof, not there a kingdom shall they be called" ^p; or, "the nobles shall call"; or, "they shall call the nobles", and "there shall be no kingdom" ^q; the kingdom of the beast, as it is called, Rev 16:10 shall be no more; and though the cardinals, who are like to nobles, may call for it, and expect it, or be called to it, yet to no purpose; this kingdom will not only be full of darkness, but utterly destroyed:

and all her princes shall be nothing; shall come to nothing; the above mentioned cardinals, who are clothed and live like princes, these shall be no more; the same with the merchants of the earth, which like the merchants of Tyre are princes, Rev 18:3.

And thorns shall come up in her palaces,.... Where their kings and princes dwelt, and kept their courts, popes and cardinals; here will be the tokens of God's curse, as thorns are, these being the people of his curse, as in Isa 34:5,

nettles and brambles in the fortresses thereof; alluding to "Bozrah" which signifies a fortress; referring to the towers and fortifications of the city of Rome, and all other fortified cities within its jurisdiction:

and it shall be a habitation of dragons; literally, as it figuratively had been the seat of the old dragon, the devil, and of the beast to whom the dragon gave his power, seat, and authority; and who, though he looked like a lamb, spoke like a dragon, Rev 12:3,

and a court for owls; or, "daughters of the owl"; or "ostriches", as some render it.

The wild beasts of the desert shall also meet with the wild beasts of the islands,.... In Rome, and take up their abode there; of these creatures, the first of which the Targum renders monstrous ones, and the latter wild cats; see Gill on Isa 13:22,

and the satyr shall cry to his fellow; or the "hairy" one ^r; from which word the goat has its name; and these creatures are described by the ancients as half goats and half men; of which See Gill on Isa 13:21. The Targum renders it demons; and with this well agrees the account of Babylon or Rome as fallen, that it shall be the habitation of, devils, and the hold of every foul spirit, Rev 18:2,

the screech owl also shall rest there, and find for herself a place of rest; there being no inhabitants to disturb her. By the name "Lilith", it appears to be a night bird, which flies and is heard in the night. The Jews call a she demon by this name, which, they say ^s, has a human face, and has wings, and destroys children as soon as born; and therefore the Jews, especially in Germany, write upon the four corners of the bed of a new mother, Adam, Eve, out Lilith ^t; the same with the Lamia of the Romans; and so the Vulgate Latin here renders it.

There shall the great owl make her nest,.... Jarchi, Kimchi, and Ben Melech, say that "kippoz" here is the same with "kippod", rendered "bittern" in Isa 34:11 but Aben Ezra takes them to be two different birds; it is hard to say what is designed by it. Bochart thinks that one kind of serpent is here meant, so called from its leaping up, and which may be said to make nests, lay eggs and hatch them, as follows:

and lay, and hatch, and gather under her shadow; lay its eggs, sit upon them, and hatch them; or "break" them ^u, that is, the eggs, by sitting on them, when the young ones spring out of them; and then being hatched, and running about, gather them under their wing, especially when in any danger:

there shall the vultures also be gathered, everyone with her mate; which creatures usually gather together where dead carcasses lie.

Seek ye out of the book of the Lord, and read,.... Joseph Kimchi interprets this of the book of the law of Moses; which being consulted, it will appear that punishment was threatened to be inflicted on the enemies of God's people, particularly the Edomites. Jarchi thinks the book of Genesis is intended; in which we may read how every creature, with its mate, at the time of the flood, was gathered to Noah in the ark. Aben Ezra supposes the book of God's decrees is meant; in which, could it be seen, might be read all the particulars of this prophecy. But it seems best to understand it of this book of the prophecy of Isaiah; which being sought to, and read at the time when these predictions will be fulfilled, it will be easily seen, by comparing events with prophecies, how everything will be exactly accomplished; from whence may be concluded, this book being called the book of the Lord, that it was written by divine inspiration, as all other parts of the Bible are; which is a recommendation of them, and is a reason why they should be constantly applied unto, and diligently read. It may deserve some consideration, whether the book of the Revelation may not be designed; which, at the destruction of Babylon or Rome, will be proper to be looked into afresh, to see the agreement between the prophecies in it, and the then state of things respecting it, when it will be an habitation of devils and unclean birds:

not one of these shall fail: not one of these beasts or birds before mentioned shall be wanting here, or be "deprived" of its prey:

none shall want her mate; the satyr, or vulture, or any other, which will engage their continuance, and by which means there will be a fresh brood of them in succession for after ages:

for my mouth, it hath commanded them; these beasts and birds, to assemble in the above mentioned place:

and his spirit, it hath gathered them; the Spirit of the mouth of the Lord, his power, and his providence; as he gathered all creatures to Adam, to give them names; and to Noah, to be preserved with him in the ark; so, by a secret instinct; will he gather together these creatures, to inhabit the desolate places of Edom or Rome. The Targum is,

"for by his word they shall be gathered, and by his will they shall draw near.''

So Ben Melech interprets it of his will and pleasure.

And he hath cast the lot for them,.... The Targum adds,

"by his word:''

and his hand hath divided it unto them by line; the same adds,

"by his will.''

The allusion is to the dividing of the land of Canaan by lot and line, to the children of Israel, for their inheritance and possession; and in like manner, it is suggested, shall Rome and its territories be distributed to those wild beasts and birds of prey, and everyone shall know and take its proper place and portion:

they shall possess it for ever; as their inheritance, allotted and appointed to them:

from generation to generation shall they dwell therein: See Gill on Isa 34:10 where Jarchi, out of the Derash, has this note,

"this is the curse of Moses; the war of the Lord against Amalek, from generation to generation; from the generation of Moses to the generation of Saul; from thence to the generation of Mordecai; and from thence to the generation of the King Messiah.''