A. S. U. The following cut will convey a clear idea of such a cot Such a cottage would be designed only for a temporary habitation. So Jerusalem seemed to be left amidst the surrounding desolation as a temporary abode, soon to be destroyed. As the cottage in the vineyard would stand alone, a solitary dwelling soon to be removed, so Jerusalem seemed to stand alone amidst the desolation of the surrounding cities and country. A vineyard. An enclosure, or yard for the cultivation of grapes. Grapes abounded in Judea; and of course this figure would be rigidly understood. As a lodge. The word lodge here properly denotes a place for passing the night, but it means also a temporary abode. It was erected to afford a shelter to those who guarded the enclosure from thieves, or from jackals, and small foxes. "The jackal," says Hasselquist, " is a species of mustela, which is very common in Palestine, especially during the vintage, and often destroys whole vineyards, and gardens of cucumbers." A garden of cucumbers. The word cucumbers here probably includes every thing of the melon kind, as well as the cucumber. They are in great request in that region on account of their cooling quali ties, and they are produced in great abundance and perfection. It is said that the finest melons in the world are produced in Georgia, to the northeast of Palestine. These things are particularly mentioned among the luxuries which the Israelites enjoyed in Egypt, and for which they sighed when they were in the wilderness. Num. xi. 5, "We remember-the cucumbers and the melons," &c. The cucumber which is produced in Egypt and Palestine is large-usually a foot in length, soft, tender, sweet, and easy of digestion (Gesenius), and 9 Except 'the LORD of hosts had left | should have been as Sodom, "and we unto us a very small remnant, we should have been like unto Gomorrah. 9. Unless JEHOVAH of hosts had caused to remain a remnant, We had soon become as Sodom, being of a cooling nature, was peculiarly delicious in their hot climate. The meaning here is, that Jerusalem seemed to be left as a temporary, lonely habitation, soon to be forsaken and destroyed. ¶ As a besieged city. Keyir netzurâ, Lowth. "As a city taken by siege." Noyes. "So is the delivered city." "This translation was first proposed by Arnoldi of Marburg. It avoids the incongruity of comparing a city with a city, and requires no alteration of the text except a change of the vowel points. According to this translation, the meaning will be, that all things round about the city lay desolate, like the withered vines of a cucumber-garden around the watchman's hut; in other words, that the city alone stood safe amidst the ruins caused by the enemy, like the hut in a gathered garden of cucumbers." Noyes. According to this interpretation the word Netzūrâ, is derived not from 7, Tzūr, to besiege, to press, to straiten; but from Nâtzăr, to preserve, keep, defend. Comp. Ezek. vi. 12. The Hebrew will bear this translation; and the concinnity of the comparison will thus be preserved. Jerusalem, alone preserved amidst surrounding desolation-desolation spreading throughout the land, will resemble a temporary lodge in the garden-itself soon to be removed or destroyed. The essential idea, whatever translation is adopted, is that of the solitude, loneliness, and temporary continuance of even Jerusalem, while all around was involved in desolation and ruin. See Rosenmüller and Gesenius in loco. 9. Except, &c. It is owing entirely to the mercy of God, that we are not like Sodom. The prophet traces this not to the goodness of the nation, not to any power or merit of theirs, but solely to the mercy of God. This passage the Apostle Paul has used in an argument to establish the doctrine of divine sovereignty in the salvation of men. See note Rom. ix. 29. ¶ The Lord. Heb. JEHOVAI. Note 2. Of hosts. ni Tzebhaoth. The word sometimes translated Sabaoth. Rom. ix. 29, James v. 4. The word means literally armies or military hosts. It is applied however to the angels which surround ver. 10 Hear the word of the LORD, ye | law of our God, ye people of Gomorrulers of Sodom; give ear unto the rah; New Translation. 10. Hear the word of JEHOVAH, Princes of Sodom! Give ear to the law of our God, people of Gomorrah! the throne of God; 1 Kings xxii. 19, 2 Chron. xviii. 18, Ps. ciii. 21; and to the stars or constellations that appear to be marshalled in the sky. Jer. xxxiii. 22, Isa. xl. 26. This host, or the "host of heaven," was frequently an object of idolatrous worship. Deut. iv. 19, xvii. 3, 2 Kings xvii. 16. God is called the God of hosts because he is at the head of all these armies, as their leader and commander; he marshalls and directs them—as a general does the army under his command. "This," says Gesenius, "is the most common name of God in Isaiah, and in Jeremiah, Zechariah, and Malachi. It represents him as the ruler of the hosts of heaven, i. e. the angels and the stars. Sometimes, but less frequently, we meet with the appellation Jehovah, God of hosts. Hence, some suppose the expression Jehovah of hosts to be elliptical. But it is not a correct assertion that Jehovah, as a proper name, admits of no genitive. For such relations and adjuncts as depend upon the genitive, often depend upon proper So in Arabic, one is called Rebiah of the poor in reference to his liability." The name is given here, because to save any portion of a nation so wicked implied the exercise of the same power as that by which he controlled the hosts of heaven. ¶ Remnant. A small part that which is left. It means here, that God had spared a portion of the land, so that they were not entirely overthrown. should have been as Sodom, &c. This does not refer to the character of the people; but to their destiny. If God had not interposed to save them they would have been overwhelmed entirely as Sodom was. Comp. Gen. xix. 24, 25. names. ¶ We 10. Hear the word of the Lord. The message of God. Having stated the calamities under which the nation was groaning, the prophet proceeds to address the rulers, and to state the cause of all these woes. Ye rulers of Sodom. The incidental mention of Sodom in the previous verse gives occasion for this beautiful transition, and abrupt and spirited address. Their destiny was almost like that of Sodom, and the prophet therefore openly addresses the rulers as being called to Preside over a people like those in Sodom. The idea is, that the 11 To what purpose is the multitude | of rams, and the fat of fed beasts; and of your sacrifices unto me? saith the I delight not in the blood of bullocks, LORD: I am full of the burnt-offerings or of lambs, or of she-goats. 11. For what to me is the multitude of your sacrifices? saith Jehovah : I am satiated with the burnt-offerings of rams, and the fat of fed beasts; In the blood of bullocks, and of lambs, and of goats, I have no delight. moral character of the people resembled the inhabitants of the guilty cities which God overthrew. The address is to both rulers and people as being equally involved in guilt. There could have been no more severe, or cutting reproof of their wickedness than to address them as resembling the people whom God overthrew for their enor mous crimes. 11. To what purpose. Lâmâ lī. What is it to me; or what profit or pleasure can I have in them? God here replies to an objection which might be urged by the Jews to the representation which had been made of their guilt. The objection would be, that they adhered to the laws of Moses; that they were strict in the duties of their religion, and that they even abounded in offering victims of sacrifice. God replies in this and the following verses, that all this would be of no use, and would meet with no acceptance unless it were the offering of the heart. He demanded righteousness; and without that, all external offerings would be vain. The same sentiment often occurs in the Old Testament. Hath Jehovah as great delight in burnt-offerings and sacrifices Behold, to obey is better than sacrifice, 1 Sam. xv. 22. To what purpose shall frankincense be brought unto me from Saba? Your burnt-offerings are not acceptable, Nor your sacrifices pleasant unto me. Jer. vi. 20. BLANEY. For I desired mercy and not sacrifice; And the knowledge of God more than burnt-offerings. Hosea vi. 6. I hate, I despise your solemn feast days, And your meat-offerings, I will not accept them; Neither will I regard the thank-offerings of your fat beasts. Take thou away from me the noise of thy songs; For I will not hear the melody of thy viols. But let judgment run down as waters, And righteousness as a mighty stream. Amos v. 21-24. Is the multitude. There was no deficiency of amount of offerings. It was admitted that they complied in this respect with the requirements of the law; and that they offered an abundance of sacrifices, so numerous as to be called a multitude, - Robh, a vast number. Sinners and hypocrites often abound in external offerings, and outward religious observances, just in proportion to their neglect of the spiritual requirements of God's word. Comp. Matt. xxiii. 23. ¶ Your sacrifices. Zibhhhēkhěm from п‡ Zabhâhh, to slay, kill; especially to slay for sacrifice. The word used here denotes any offering of sacrifice which was made by blood; but is distinguished from the burnt-offering from the fact, that this was not entirely consumed. It is applied to the sin-offering, tresspass-offering, thank-offering. The word also stands opposed to the offerings which were made without blood, ( mìnhhâ.) Any offering that consisted in an animal that was slain came under this general denomination of sacrifice. Ex. x. 25, Lev. xvii. 8, Num. xv. 5. Burnt-offerings. niy yōlōth, from salah, to go up, ascend. It is applied to a sacrifice that was wholly consumed, or made to ascend on an altar. It answers to the Greek word λóxavorov Holocaust, that which is entirely consumed. Such offerings abounded among the Hebrews. The burnt-offering was wholly consumed on the altar, excepting the skin, and the blood. The blood was sprinkled round about the altar, and the other parts of the animal which was slain were laid upon the altar and entirely burned. See Lev. 1. This was commonly a voluntary offering; and this shows their zeal to comply with the external forms of religiou. ¶ I am full. Săbăti, I am satiated. The word is usually applied to food, and drink, denoting satisfaction, or satiety. It is used here with great force, denoting that their offerings had been so numerous, and so incessant, that God was satiated with them. It means that he was weary, tired, disgusted with them. Thus in Job vii. 4. "I am full of the day." Sabhati, of tossings to and fro unto the dawning Prov. xxv. 17. |