Ver. 5. They have corrupted themselves, &c.— Is there corruption in Him? no: but of his children the spot is theirs. Dr. Waterland. Houbigant renders it:
They are corrupt: they are not his children: They are blotted: a wicked, and perverse generation.
In which version he follows the Samaritan and several others. Dr. Lowth, though he gives, as we shall soon see, a different interpretation, and as good a one, perhaps, as can be offered of the Hebrew text, yet rather agrees with Houbigant in approving the Samaritan. "There are one or two particulars," says this elegant writer, "in this remarkable poem, which, being frequent in Scripture, and sometimes difficult to be explained, require an attentive disquisition. The first thing to be observed, in general, taking the present passage for an example, is, the sudden and frequent change of persons, and that in addresses. Moses having proclaimed, in the beginning of this song, the most inviolable truth and justice of GOD, thence takes occasion, on a sudden, to inveigh against the perfidy and wickedness of the ungrateful people." He first speaks of them as if absent:
Their wickedness hath corrupted the children for Him, Now no longer His.
Corrupit illi filios non jam suos ipsorum pravitas:
And then immediately he addresses them,
Perverse and crooked generation! Do ye thus requite the Lord, O perverse and foolish generation! Is He not thy Father and Redeemer? Hath He not made thee, and established thee?
Afterwards his indignation, in some measure, cooling, and tracing the subject higher, he beautifully amplifies the indulgence of God towards the Israelites, and his more than paternal affection perpetually declared towards them; and all this in words not directed to the Israelites: thence he wonderfully exaggerates the stupidity of this ungrateful and impious people; which again raising his indignation, he thus breaks forth:
Ver. 15. But Jeshurun waxed fat and kicked: Thou art waxen fat, grown thick, covered with fatness. And he forsook his Creator, And lightly esteemed the rock of his salvation:
Where, in one short sentence, the discourse, abruptly turned to the Israelites, and then immediately from them, has great force. It is fervid, vehement, pointed, and full of indignation. That fine passage of Virgil, though less glowing, is however very grand; but especially the fine apostrophe, in which the traitor is reproached for his crime, and the king vindicated from the charge of cruelty:
Haud procul inde citae Metium in diversa quadrigae Distulerant, (at tu dictis, Albane, maneres,) Raptabatque viri mendacis viscera Tullus Per silvam, et sparsi rorabant sanguine vepres. AEn. viii. l. 642.
Not far from thence the rapid chariots driv'n, Flew diverse, and the traitor Metius tore; (Thou, Alban, should'st have kept thy plighted faith:) Him Tullus thro' the woods rent piecemeal dragg'd, The sprinkled bramble, dropping with his blood. TRAPP.
The Hebrew poetry, which is animated, bold, and rapid, abounds with frequent instances of this sudden change of the persons, which often adds great beauty, and is always carefully to be observed.
A second thing to be remarked in this poem, is the change of the tenses, very different frequently from the common mode: the design of this, for the most part, is the more evident representation of things in narrations or descriptions; therefore, in all languages, both in poetry and prose, the announcing of things, either past or future, in the present tense is common; by which means, what is explained in words, is placed, as it were, before the view; nor is there need so much to look back to the past, or forward to the future, as to behold what is placed before our eyes: but in this particular, the manner of the Hebrew language is peculiar; for the Hebrew verbs have no form by which the present imperfect, or an action now instant, can be expressed. This is done only by a participle, or by the substantive verb understood: the neuter of which, in these places, is commonly used, or may always properly be admitted: they attain, therefore, the same end another way, frequently expressing future things, for the sake of illustration, in the form of the past tense, or rather the present perfect; as if those things had been already fulfilled and completed. On the other hand, they express things past in the future, as if they were now to be done, and were hastening to their event. Of the former construction, namely, where things future are expressed in the form of the present tense, an example will best shew us the manner and effect. Moses, by the divine inspiration, perceiving that nefarious dereliction of the divine worship into which the perverse nation of Israel would hereafter fall, speaks of their crimes in such a manner as if they were committed in his own sight and presence:
Their wickedness hath corrupted the children for Him, Now no longer His.
He speaks as if he himself were witness of their impiety, and present at those infamous rites by which they were hereafter to corrupt the religion divinely instituted by him. Nothing can be more efficacious than this anticipation, to shew things clearly and evidently, and almost to bring them to immediate view; and therefore, in the prophetic poetry, the use is most frequent. As in all other things, so in this, Isaiah is admirable. See particularly ch. Isaiah 10:28-30; see also Joel 1:6-10. Lowth. Praelect. Poet. 15 and the note on ver. 10.
REFLECTIONS.—The greatness of God is here enlarged upon, and several particulars of his glorious character opened, to awaken our reverence, fear, and love.
1. He is a rock, He is God, strong to support the hopes of all who trust in him; an everlasting foundation that cannot be moved. Such is Jesus to the sinner who flies to him. His work is perfect, whether of creation, or providence, and especially his work of redemption. Nothing is wanting for the complete and eternal salvation of the faithful. All his ways are judgment, planned with infinite wisdom, and so executed as to make the most glorious displays of his righteousness. He is a God of truth, faithful to all his promises, who neither has failed, nor can fail those who trust him. Without iniquity, whom none can complain of as deceiving or injuring them. Just and right is he in his rewards and punishments, giving to every man according as his work is. A glorious character, most deserving of our regard, and demanding our devotion and service.
2. The character of Israel is sadly the reverse. They have corrupted themselves, in opposition to all his warnings and mercies; he is just, but they are altogether become abominable, and can blame none for their ruin but themselves. Their spot is not the spot of children; it was wilful deliberate sin, which they chose, delighted in, and did not repent of. They are a perverse and crooked generation, disposed to evil, and impatient of restraint, who will neither be influenced by love, nor deterred by fear.
3. Moses expostulates with them on their folly and wickedness. What obligations were they not under? How had God regarded them as the tenderest father, and bought them at the price of Egypt's plagues? How ungrateful then to forget and forsake such a God! yea, how unwise to provoke him, whose judgments are as awful as his mercies are great! Note; (1.) Sin is the basest ingratitude to our father, as well as insolent disobedience to our Lord and master. (2.) None will appear such egregious fools at the judgment day, as those who have forsaken God for the sake of divers lusts and pleasures. (3.) If Jewish ingratitude for temporal mercies deserved such rebuke, of how much sorer condemnation shall he be thought worthy who rejects redeeming love, and basely sins against that Saviour who bought us with his blood?