(9) Unto the city--i.e., Jerusalem, the metropolis of the wealth and sinfulness of Judah.

The man of wisdom shall see thy name--i.e., will regard it. The sentence may be thrown in parenthetically, as in the warning, "Whoso readeth, let him understand." And he will perceive the hand of God in the visitations for sin.

Verses 9-12. - § 3. Because Israel was very far from acting in this spirit, God sternly rebukes her for prevailing sins. Verse 9. - The Lord's voice (Isaiah 30:31; Joel 2:11; Amos 1:2). These are no longer the words of the prophet, but those of God himself, and not spoken in secret, but unto the city, that all may hear the sentence who dwell in Jerusalem. The man of wisdom shall see thy Name; i.e. he who is wise regards thy Name and obeys time, does not simply hear, but profits by what he hears. The reading is uncertain. Others render, "Blessed is he who sees thy Name;" but the construction is against this. Others, "Thy Name looketh to wisdom" (or prosperity), has the true wisdom of life in sight. The versions read "fear" for "see." Thus the LXX., Σώσει φοβουμένους τὸ Ονομα αὐτοῦ, "Shall save those that fear his Name;" Vulgate, Salus erit timentibus Nomen tuum; Syriac, "He imparts instruction to those that fear his Name;" Chaldee, "The teachers fear his Name." This reading depends upon a change of vowel pointing. Orelli renders, "Happy is he who fears thy Name." The Authorized translation, which seems on the whole to be well established, takes the abstract noun "wisdom" as equivalent to "the wise," or "the man of wisdom." For similar expressions, Henderson refers to Psalm 109-4; Proverbs 13:6; Proverbs 19:15. The prophet parenthetically announces that, however the bulk of the people might receive the message, the truly wise would listen and profit by it. Hear ye the rod. Observe the rod of God's anger, the threatened judgments (so Isaiah 9:4 [3, Hebrew]; 10:5, 24). The power of Assyria is meant, The LXX. renders differently,] Ακουε φυλή, "Hear, O tribe;" so the Vulgate, Audite, tribus. And who hath appointed it. Mark who it is who hath ordained this chastisement. It is from the Lord's hand. Septuagint, Τίς κοσμήσει πόλιν; "Who will adorn the city?" with some reference, perhaps, to Jeremiah 31:4, "Again shalt thou be adorned with thy tabrets;" Vulgate, Et quis approbabit illud? This implies that few indeed will profit by the warning.

6:9-16 God, having showed how necessary it was that they should do justly, here shows how plain it was that they had done unjustly. This voice of the Lord says to all, Hear the rod when it is coming, before you see it, and feel it. Hear the rod when it is come, and you are sensible of the smart; hear what counsels, what cautions it speaks. The voice of God is to be heard in the rod of God. Those who are dishonest in their dealings shall never be reckoned pure, whatever shows of devotion they may make. What is got by fraud and oppression, cannot be kept or enjoyed with satisfaction. What we hold closest we commonly lose soonest. Sin is a root of bitterness, soon planted, but not soon plucked up again. Their being the people of God in name and profession, while they kept themselves in his love, was an honour to them; but now, being backsliders, their having been once the people of God turns to their reproach.The Lord's voice crieth unto the city,.... The Lord having bid his prophet call to the mountains and hills to hear his voice, and the prophet having obeyed his will, and the Lord having by him addressed his people Israel, and expostulated with them about their ingratitude, observing to them many instances of his goodness; here informs them, that this voice of his, whether in his prophet, or in his judgments, was directed to the city, either Samaria or Jerusalem, or both, and even to all the cities of Israel and Judah, the singular being put for the plural; that is, to the inhabitants of them. Cities being populous, and where persons of the highest rank and figure, as well as of the best sense, dwell, and generally very wicked, though favoured with greater advantages; all which are reasons why the voice of the Lord, in his word and providences, particularly cries to them to repent of their sins, and reform from them, as might be expected from such persons; and so doing would set a good example to those who live in the country. Some render it, "the Lord's voice crieth to awake" (f); or to "stir up"; it calls upon men asleep to awake out of sleep; to arouse from their carnal security; to attend to their sins, their danger, and their duty; to repent of their sins, and so avoid the danger they were in through them, and perform their duty they had such a voice as this, see in Ephesians 5:14; this reading of the words is mentioned by Kimchi;

and the man of wisdom shall see thy name; not the mere natural man, or who is possessed only of natural wisdom, though he may have ever so great a share of it; for as he sees not the things of the Spirit of God, the things of the Gospel, so neither the name and perfections of God in his judgments on the earth; much less the man that is wise to do evil, full of wicked subtlety, and makes a jest of everything religious and serious; nor such as are wise in their own opinion, or have only a superficial share of wisdom; but such who have a share of solid and substantial wisdom, a man of "substance", as the word (g) sometimes signifies; see Proverbs 8:21; such who have true wisdom in the hidden part, that which comes from above, and is pure and peaceable, and makes men wise to salvation; such men see and discern the power and providence of God in all the judgments that are in the earth; his attributes and perfections; his severity on some, and goodness to others; his sparing grace and mercy, and his special lovingkindness, and even all his perfections, for he is known to such by the judgments he executeth; see Psalm 9:16; and such, "fear" his "name" also, as some render the words (h); they not only fear the Lord and his goodness, but have an awful sense of his judgments, and tremble at them. Some read the words, "thy name sees that which is" (i); so the margin of our Bibles; that is, the Lord seeth that which is done in the city, though ever so secret and private, and therefore his voice cries to it;

hear ye the rod, and who hath appointed it; these are the words of the man of wisdom, as Kimchi observes; who, seeing the name and perfections of God in his judgments on the earth, upon others, and exhorts them to hear the voice rod, of the rod of correction and affliction, the rod of judgment and vengeance, as held in the hand of God, and shook over a city or nation; which has a voice in if to men, reproving them for their sins; commanding them to return from them; calling them to repentance and humiliation; teaching and instructing them in their duty; and giving cautions and warnings to others, lest the like should befall them; and this is the voice that is to be attended to: audit should be considered, that there is no affliction, calamity, or judgment, but is appointed by the Lord, the kind and nature, measure and duration, of it; what its end, issue, and use; and he that has appointed it is all wise and all knowing, unchangeable and invariable, all powerful, and able to put his purposes and decrees into execution; nor can they be frustrated. The Targum of the whole is,

"with the voice the prophets of the Lord Cry to the city; and teachers fear the name (of the Lord); hear, O king and rulers, and the rest of the people of the land.''

(f) "ad suscitandum", Vatablus; "ad expergefaciendum", Calvin; "ad excitandum", Drusius. So Joseph Kimchi. (g) "vir constans", Pagninus; "vir essentilae", Gualtherus apud Tarnovium. (h) "timebit nomen tuum", Pagninus, Montanus. So the Targum. (i) "Nam quod res est, videt nomen tuum", Junius & Tremellius, Piscator, Tarnovius.