Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 3
CHAP. III.
FOr behold, the Ruler, the Lord of hosts will take away from Jerusalem and Judah Vers. 1.all the strength and stay, &c. This is a continuation of the same Prophecie, as the first word [For] sheweth, the coherence with the last verse of the former Chapter being this. Because ye will not cease from trusting in man, the Lord will frustrate all the strength of your mighty ones, and that by taking away their sustenance, bread and water. Jerom following on in applying this to Christ, saith, because they refrained not, but persecuted him, they Hieronym.should be by the Roman Army besieged, and have no power to resist, untill that all their provision being consumed, they should all be made feeble and perish by famine. He also applieth it spiritually, they should have no sound teachers left upon whom they might stay, nor any spiritual food to nourish the soul. For although the Jews have the parchments, wherein the word of God is written, yet being without the understanding thereof, their souls perish for want of the spiritual food herein contained. That by bread and water, the Word truly set forth is meant, see Amos 8. 11. But forsomuch as in enumerating the particulars to be taken away, the Prophet speaks altogether of corporeal and external sustenance, and vers. 7. is plain for corporeal food, it is better to follow the literal sense only. Yet allegorically Cyril, Basil and Haimo Cyril. Basil.also understand by bread and water spiritual food, and some the bread of the Sacrament of the Lords Supper, and the water of Baptism, of the comforts whereof men shall be deprived for sin. And the Ancients generally understand this threatning as belonging to the time, when the Roman Army was by Gods just judgement brought against Jerusalem for their cruelty against the Lord Christ, against wronging of whom, they take the last words of the former Chapter to be directed. The words translated strength, or staff, and stay, are all one; but that the first is of the Masculine, the second of the Feminine gender, by the Septuagint therefore rendred validum & validam, and hereby he means both men, Judges, and Prophets, and women, as Miriam, Deborah, Huldah, &c. Bread is called the staff of bread, because hereby life is sustained, as an old feeble man by a staff. See the like Levit. 26. 26. Ezek. 4. 26. 5. 26. 14. 13. And this is taken away not only in the want of it, but of a blessing upon it to make it nutritive and strengthening.
The valiant and the warriour, the Judge and the Prophet, the Diviner and old Vers. 2. Hieron.man. For the valiant, saith Jerom, the Septuagint have the Giant, but then it must be understood of a Giant not in an evil sense, as Gen. 6. but in a good, as Psal. 19. yet the word is foreign, signifying strong or valiant. The valiant and warriour were taken away, when they became subject to the Romans, and could never get free from this servitude any more; the Judge, when they had no more Judges of their own, but the Romans were their Judges; Prophets also, that is, true Prophets ceased; and Diviners, that is, such others as they had taken heed unto, that were the Prophets of Idolaters, who divined by the flying of birds, the entrails of beasts, or any other unlawful way by consulting with devils, or with the dead; of these Diviners it was spoken before, Chap. 2. 6. The old man is by the Septuagint rendred Presbyter, who is a man, though not of years, yet of wisdom; in saying then that the old man shall cease, he meaneth, the wise, all becoming like children for foolishness and vanity. In the first verse generally, they in whom their strength lay according to man, are threatned, here such are more particularly enumerated; and vers. 3. the valiant, who regard not their lives in defending their Countrey, who have also skill and strength accordingly. These and other men of warre are taken away, either when they are cut off, or of couragious they became cowardly. Diviners, saith Calvin, first seem to be taken in a good sense, because Calv.they are spoken of, as conducing to the well-being of a state, yet afterwards he yieldeth to them that understand evil instruments hereby; of whom to be deprived, they in their superstition thought it a great punishment. But taking a Diviner in a good sense, he understands by him one that hath sharpnesse of wit to finde out the meaning of things obscure in the holy Scriptures. By the Prophet he understands all teachers of the Word, and the old man one old in years; and if it be taken so, then the meaning is, that the aged who is past warre, shall not be spared any more, then the young and strong. But because children ruling over them are spoken of, vers. 4. and by them children in years are not meant, but in understanding, it is plain, that by the old man is meant one for his wisdome made an elder, whether old or young.
The Ruler over fiftie, and the honourable, the Senator and excellent Artificer and eloquent. As we have Captains over hundreds, so had the Jews over fifties, Vers. 3. Exod. 18.and these he threatneth should be taken away, so as that they should have none left skilfull enough to lead the least band of men, and this is a weak▪state of a people amongst whom a valiant and skilfull Leader is of so great avail, that Epaminondas a valiant Captain of the Thebans dying, perswaded them to make peace upon any terms, because he saw that they had none fit amongst them to be a worthy Leader, and so with him began and ended the Empire of the Thebans. For honourable, is acceptable of face, Hebr. hereby one being set forth, who for the estimation, wherein he was, might bear some sway amongst the people to direct and guide them. Jerom following the Septuagint puts this and Hieronym.the next together in his Exposition, unum virum, admirabilem consiliarium, the admirable Counsellor, who is but one of a thousand, concerning whom, he saith, the Greek Poets have a saying, He is blessed first that is wise. 2. That hearkens to the wise, but he that doth neither is altogether unprofitable, both to himself and all others. And in our books, thou maist have many friends, but one Counsellor. And the Roman Consuls had their name from this, that they guided that state by their councel. The Jews then, from whom the Lord threatens to take away the honourable and Counsellor, were most miserable. The excellent or wise Artificer is also taken away, Hebr. The wise in handyworks; of such it is spoken, because there is great use of them for the making of arms and instruments for the warre and fortifications; therefore when no such are left, the people are in a weak state; And the eloquent man] Heb. The man understanding mystical or aenigmatical speeches. The word foreign here used, signifieth Incantation or Charm. But a divine Charmer is meant, of whom the Psalmist saith, They will not hear the voice of the Charmer, charm he never so wisely: for the wicked are like Serpents or Adders not hearkening to a godly teacher, who wisely layeth open divine mysteries; some yet there are, who have judgement in these things, of whom Paul saith, Let others judge. And amongst the Jews some of the Priests were appointed to hear the Prophets, to judge who prophesied truly and who falsly; and of such intelligent men it is here spoken, that none should be left, but all taken away, and thus all means of good both corporeal and spiritual should fail them.
And I will set children for Princes over them, &c. That is, not in years, but Vers. 4.in want of wisdom and fortitude, for so Rehoboam, though fourty years old, was but a childe. The next word rendered [Little ones] is by Jerom translated effeminate, and the word signifieth also childish and illuders. For, Woe, is it said, to thee (O Land) when thy King is a childe; the contrary to those before Eccl. 10. 16.named are meant, such as like children are without understanding, and easily turned any way, and set their minds not upon things serious but vain, no not upon any heavy accident, as children play and laugh still. The wise amongst the Heathen accounted this the way to ruine. In Porticu tabernae meritoriae, it was thus written in golden Letters,
Roma vetus cum te veteres rexere Quirites,
Nec bonus immunis, nec malus ullus erat.
Defunctis patribus successit prava juventus,
Cujus consilio praecipitata ruis.
Nichomachus Vopiscus. Dii avertant principes pueros, & patres patriae dici impuberes, quos ad consulatus dandos dulcia, circuli, & quaecunque puerilis voluptas invitet. And such for imprudence, rashness and inconstancy were the Scribes and Pharisees, and the Zelots amongst the Jews, who brought Jerusalem to ruine, as Josephus sheweth more then the Roman power. By the effeminate ruling over them, or illuders, some will have the Romans meant, whom riches made of hardy, tender and luxurious, and Titus in particular, who delighted in Sodometry, as also Trajan, and who through Gods just judgement illuded the Jews, as they had mocked at our Lord.
The people shall deal violently every one against another, &c. Hebr. it is, Man Vers. 5.against man, the young against the old, and the base against the honourable. In such confusion is a state, when ruining, and this was the state of the Jews, when being besieged in Jerusalem they were divided into three factions, one holding the Temple, another the Superiour, the third the Inferiour part of the City, fighting against and killing up one another. Calvin here notes well, Calvin.because this is threatned after the taking away of wise and stayed Governours, that it is the greatest misery, which can befall a Nation, to be without a good Government, and therefore they are great enemies to the publick good that impugn this.
And a man shall lay hold upon his brother, saying, Thou hast apparel, be thou our Vers. 6.Prince, and let this ruine be upon thee. Theodotion for ruine, hath infirmity, saith Jerom, and the Septuagint meat; the meaning is, to such poverty and want Hieronym.shall they be brought, that they shall desire to be subject to him, as their Prince, that hath but good apparel and food. They shall not choose him, that is wisest, or valiantest, or most noble, but that abounds most with provision. The sense then of these words, Let this our ruine be upon thy hand, is, Let our misery and want be sustained by thy aid. Vatablus, Put thy hand to this our Vatabl.ruine to help against it. Hebr. Ʋnder thy hand, that is, to help it, as a Patient under the Physicians hand. Calvin here notes a most miserable condition of a Kingdom, when to be Prince over it is a thing thought not worth the having, Calvin.yea by every great man refused, although with some force drawn to it, as is intimated in saying, Shall lay hold upon him. For all men are naturally ambitious of Principality, at the least, in any place there be some, but now in Judea there should be none, an argument that it should be brought very low. By their apparel, saith Musculus, Nobles were known, others going basely, but Muscul.now such is the pride of the times, that a Nobleman and a peasant cannot by their apparel be known asunder. It is to be noted, that men desire to commit the Principality to one that is wealthy, that he may not need to pill and poll his subjects, or in judging gape after gain.
He shall swear in that day, saying, I will not be a Prince. Hebr. foreign a Chirurgeon Vers. 7.or Physician, as Jerom renders it, rightly answering to the last words of vers. 6. Let this ruine be under thy hand; that is, to be bound up and healed, as by a Chyrurgeon healing the wounded. Hereby then is intimated, that a Prince should binde up the breaches of the Kingdom, and heal the infirmities of all, wherefore the Greeks call a King foreign, which comes of foreign, signifying a medicin. And Alciatus makes an Anchor with a Dolphin round about it an emblem of a King, because as a Dolphin he should foresee tempests a coming, and providently hold the Ship of the Commonwealth as by an Anchor out of danger. The word translated swear, is by Vatablus noted to come of foreign to lift up, because a man in swearing lifts up his hand to God, as Abraham; it Vatabl. Gen. 14.signifieth also to take, because he taketh Gods name into his mouth. And here he that denies to take upon him to be Prince, is set forth as denying it with an oath, that there might be no hope of bringing him to it. And this, saith Musculus, Note. is the state of the world, when there is apparent danger in having the Muscul.principality, but at other times, every one seeks it, and likewise touching Prelacy in the Church, when Bishops were most exposed to the danger of Martyrdom, and had little means, every one refused this dignity, but now hunt after it. There is not in my house bread or apparel, that is, not sufficient means of maintenance for a Prince; for this is requisite in one that is a Ruler, that he should be a man of Ability, that he may both be of the more credit, and not have need to oppresse the Commonwealth by Bribes, but freely execute Justice and Judgement, as one that needs the gifts of none.
Certainly Jerusalem is come to ruine, and Judah fallen, because their tongue Vers. 8.and studies are against the Lord to provoke the eyes of his glory. He speaks in the Preter tense of a thing to come, for the certainty thereof. For their tongues against God, this most probably was by their mocking at his judgements, Cha. 5. 10, 24. and plainly refusing to obey him speaking by his Prophets Jerem. 44. They were so desperately wicked, that they set themselves against God, and studied how to provoke him. His eyes are spoken of, to shew their open sinning, even as it were before the Judges face, not being ashamed of any wickednesse, although his glory had oft shewed it self unto them, yet they were nothing moved hereby to fear to sin thus against him. And that their open sinning is hereby meant, is shewed vers. 9. where they are said to sin with Sodom. Jerom Hieronym.applieth that of their tongues and studies against the Lord, to their crying out, Crucifie him, we will have no King but Caesar.
And the proof of their countenance answereth to them, they shew their sin like Sodom, Vers. 9.&c. That is, the impudency of their faces in other sins committing, is sutable to their speeches: for herein they are as the Sodomites, who were not ashamed to bid Lot to bring out the young men, that they might lie with them, as man with woman, which is an abomination. This may be taken as spoken in answer to them, if they should say, Why do we come to ruine? whereby doth it appear, that we deserve it? Answ. If it appeared not otherwise, yet the cause might be seen in their countenance, which shewed pride, stoutnesse, cruelty and effeminatenesse. For the countenance oft times discovereth mens wickednesse, as wisdom makes the face to shine; so it is hard not to bewray wickednesse by the countenance, as Ovid saith, and Seneca, Vultus loquitur Eccl. 8. 1. Heu quam difficile est crimen non prodere vultu. Jer. 3. Hos. 5.quodcunque negas. So it is said of an holy Bishop sometime, that he saw in the faces of those that came to the Communion, who were wicked and who godly, for the faces of the one sort appeared to him red and deformed, the faces of the other fair and amiable. The word foreign here used hath divers significations. 1. For an alienation or transformation of the countenance, whereby the wicked, as if they forgat themselves to be mortal men, carry themselves Deut. 32. 27.most arrogantly. 2. For feigning himself to be another, as the wicked shew one thing in their face, but are another in their heart. 3. In Hithpael, he hath Prov. 26. 24.made himself unknown, and R. Jonah saith, that the Arabick Haccar, signifieth hardnesse. And if it be thus taken, the meaning is, the hardnesse or brazennesse of their faces testifie against. Otherwise their dissembling countenance or their proud and disdainful look.
Say, it shall go well with the just, &c. That is, saith Calvin, resolve upon it Vers. 10. Calvin. Musculus.in your hearts, that what calamities soever come for sin, yet good, as the word foreign signifieth, shall redound hence to the righteous. To work righteousness, as Musculus hath it, is hereby intimated to sow, and of this sowing, good fruit shall come in the end, as of doing evil, evil and destructive fruit, as is added vers. 11.
Wo to the wicked, they shall be rewarded according to the works of their hands. And Vers. 11. Hieronym.so saith Jerom the Jews were, when as they had delivered Jesus into the hands of the Romans, so they were at length by God delivered into their hands for their destruction, and by the Jews being a Noun singular he will have Christ understood, as if all men were exhorted to praise him, as doing a good thing in destroying the Jews for their enmity against him, and therefore rendereth it, He shall eat, for they shall eat, contrary to the Hebrew. This, saith Sasbont is spoken Sasbont.to the Reader of this Prophecie, it shall finally be well with every just person, but woe to the wicked; whereby eternal damnation is commonly set forth, Hebr. Here is no more in the beginning of this sentence, but, Say to the just, foreign which may as well be rendered, that he is good, as that good shall be to him; but the common reading is to be preferred, as the next words added for explication shew. The Septuagint have a strange interpretation here, Septuagint.reading it isru for imru, bind, for say; and it is this, Binde the just one, because he is unprofitable for us, as if it were the saying of Jews conspiring against Christ.
Little ones are oppressours of my people, and women reign over them, &c. Jerom Vers. 12. Hieronym.according to his manner, applies this to the Scribes and Pharisees, who exacted Tithes and first-fruits through their covetousnesse, and for profits sake rejected Christ. And he cals them women, because they were drawn also by pleasure, and so much regarded the favour of women, that they did in a manner rule in the Church. The same that before were called effeminate, saith Sasbont, are here called for more disgrace women. Vatablus, and Calvin, and Vatabl. Calvin.Musculus understand it of their Princes, who were of little strength and power as women and children be, so that he speaks of it, as a wonderful judgement that they should be under such, whereas men naturally are so impatient of rule, if it be tyrannical and exacting, that they will not be brought under it, unlesse by force: but these grew to that stupidity like asses, that a childe or a woman might exact upon them, and they bare it, and this is the best *See the same before, vers. 4. Heb. foreign making erre.. My people, they that govern thee, deprave thee. This is added, to shew by what means they that were of no more power then women, were exactors over them, viz. by seducing them, by getting such Authority in their hearts, that they thought their dictates Oracles, and any thing well done, which was done according to their direction. For when people do thus over-honour their Princes, being ready to obey their wils in any thing, they are a people depraved indeed, and so is the way of their paths, as here followeth, that is, the whole course of their lives. The word rendered, They that govern thee, is foreign, They that blesse thee, and speak all good unto thee, and as if there were no fear of any evil to come, saying, Peace, Peace, these make thee secure in thy sins, till destruction comes suddenly upon thee. It may be applied either to their Elders, to follow whose Ordinances they were so addicted, accounting it the greatest piety and security to the state, or to their false Prophets, who countenanced these their doings, as from the Spirit of God, Heb. for the first words, Hebr. foreign My people, his oppressours a little one, the singular being joined with the plural to disparage them the more in that they were oppressed by such, as if all their wit and power were put together, they were but as one little one.
Jehovah stands to contend, remaining to judge his people.Vers. 13. Vers. 14.
Jehovah shall come to judgement with the Elders, &c. Having shewed both the internal cause of their punishments, viz. their sins, and the external, their unworthy Governors, now he cometh to threaten these Governours, who oppressed and seduced them, for so Jerom expounds [with the Elders] against the Hieronym.Elders, and this is by the following words, where he challengeth them for it, made plain, Ye have destroyed my vineyard, &c. Vatablus, To come to judgment with the Elders, is to come to judge them; so Ps. 82. he sets amongst them to judge them for their faults in judging. After the manner of a great man at variance with others, he will come and stand to see if these Princes have any thing to say for themselves, that a just judgement may be made betwixt him and them, as one not willing to carry it by his power, but that justice should prevail. Sasbont Adam Sasbont.by Elders here rather understands Abraham, Isaac, Moses, &c. with whom God will come to judge the present wicked Generation. And coming to speak upon this, Ye have destroyed my vineyard, this, he saith, is the house of Israel, according to Chap. 5. But if so, as indeed it is, how can any other be meant, but their Princes, and Priests, and Elders, who by seducing them, and through exactions impoverishing them brought them to destruction: for it cannot certainly be spoken to the Commonalty, who were the persons destroyed; wherefore the persons destroying must be the wicked Elders, with whom he threatneth to come into judgement, as he before complained of them. Thus also Calvin and Musculus. The Princes were accused Chap. 1. 23. that Calvin. Muscul.they judged not the fatherless or the widow; now God speaking to that saith, that he stands to judge these his poor people by revenging their wrongs upon their Rulers, that none may think great men to have a license to sinne in their places any more then mean persons. They are challenged for destroying Gods vineyard, whereby both is intimated, how dear the Church of God is to him, and what a foul sin it is in Princes and Rulers over this vineyard, that should dresse and keep it, after the manner of beasts to eat it up and to wast it. The spoil of the poor is found in your houses; this is added for conviction; for when stoln goods are found in the thiefs house, it is evidence enough against him: The Ruler counts that which he can get any way by reason of his place, his own: but God makes another reckoning, viz. That they be the goods of the wronged, for which the Judge shall answer. And such, saith Musculus, be the tithes, Musculus.which are appointed to the poor in the houses of Bishops, Canons, and great secular men. This indeed is true of secular men, they taking of tithes cannot be excused of having the goods of the poor in their houses, but if by Bishops, Ministers feeding the flock of Christ be meant, and keeping Hospitality for the poor, the accusation is not true, sith the tithes were at the first given to the Levites as their inheritance, who ministred about the Temple, and the tithes spoken of to be alike communicated to the Levites and poor, were tithes every third year arising out of the nine parts, when the yearly tithe was paid, as I have shewed upon the place.
Why do ye beat my people or bruise them, and grind the faces of the poor, &c. Now Vers. 15.the Lord is brought in as speaking in judgement, or contending with the Elders. The first is also rendred by Vatablus, Atteritis, Why do ye wear out my Vatablus. Muscul.people? that is, by oppressions and exactions bringing them to poverty, what an audaciousnesse is this for you, that are set over the people for the good of every one, through your pride and covetousnesse to do them so much evil? They are said to grind the faces of the poor, who when they are brought into judgement are reviled and stricken upon the face both to their smart and ignominy, as was often used by the Jews, for so was Michaiah used, and Jeremy, and Christ, and Paul, and it is set forth by a Metaphor of grinding, because the cheeks suffered violence between both the hands; sometime being stricken with one, and sometime with another; and this is set forth as spoken by the Lord God of hosts for more authority and terrour to the greatest. Vatablus to expresse the exposition before-going, hath Colaphis caeditis. But the faces of the poor are also ground by want, as Amos 8. 4. when they even perish hereby.
Also the Lord saith, because the daughters of Zion are proud, and walk with a Vers. 16.stretched out neck, &c. Having taxed the Princes and Elders, here, because he had spoken before of women reigning over them, and exacting upon them, he speaks against their pride and wantonness, saith Jerom, to maintain which the people were so greatly oppressed. And it is not only against the greatest, but Hieronym.all women labouring with the same vices. And this pride is shewed in the affected carriage of the head and body, and of the feet in going. He mentioneth also another exposition by daughters, understanding lesser Towns and Villages about Zion, as we sometime read of this City or that, and her daughters. And a third exposition Tropolog. by daughters understanding souls. But it is best to understand it properly of the women of Zion, for whose sake oft times such exactions to the impoverishing of many were made, that they might be the more profuse in cost about their bodies. In reproving them the Prophet, 1. Censures their inward pride, as the fountain of their proud gestures and ornaments, then by speaking against stretched out necks, he taxeth their outward pride; for to have a submisse look argueth humility, and a lofty look pride, which is intollerable in man, but much more in a woman, being the more infirm both in body and minde, and the first in transgressing. Wandering eyes here also next spoken against, argue immodesty and insolency, for the Matronlike carriage of the eye is a stayednesse. But much more do they offend, that paint their eye-lids and faces, such pride is most intollerable, it being an attempt to amend the work of God. Walking about is also levity in women, and is spoken against by Paul, and they are bidden to keep the house, according to which the Ancients made Venus with the shell of a snail, to intimate that a woman should alwayes have her house over her head, and look to the affairs thereof. The tinkling with her feet here also taxed, is understood by some of her affected gate after the manner of dancers, by others of costly ribbons with bels tied at her feet, which made a little tinkling noise as she went, but all devised to set forth her pride; and if these things be taxed in women, much more in men, as arguing effeminatenesse so curiously to deck and set forth themselves, because it is more tolerable in a woman, in whom attiring the body to make her shew the more amiable, renders her the more acceptable to her husband, whom she ought to please.
Therefore the Lord will make bald the top of the daughters of Zion, &c. As Vers. 17. Musculus.pride begins at the head, saith Musculus, so doth the judgement threatned for it, the hair, which is the greatest ornament to a woman, being taken away by some scab or scurviness, they being forced to pluck it off. Whereas it is add…d, that he would also discover their shameful parts, he understandeth it as accomplished, when by the Caldees they were stript and driven after the manner of beasts into Babylon. Jerom for the last words hath, The Lord will make naked Hieronym.their hair; and ignominy shall be for ornament. The Hebrew is, He will lay open their nakedness, for the word foreign signifieth nakedness, and so though it may set forth any naked part of the body, yet more properly the secrets, of the discovering of which women are most ashamed, as being taught by nature to hide them. The meaning is, that whereas in their pride they multiplied their bodily ornaments unreasonably, not being content some of them with their own hair, now they should both be stript of garments and hair both, and be put into a most shameful and miserable condition.
In that day the Lord shall take away the ornament of the ratlers, the cauls and Vers. 18.half moons. Hieron. The ornament of the shoes. But a word coming from the same Root is used here, and ver. 16. expounded tinkling or ratling; and Vatablus Vatablus.saith, That the Spanish women did wear bels about their heels when they danced.
Their olfactories, bracelets and miters; That is, something hung about their Vers. 19.necks, having sweets inclosed therein, and their tires were vails covering head and face all but their eyes. The rest of their implements, not to speak of them Vatabl.in particular, because I finde nothing but conjectures about divers of them; the reason why this enumeration is made, is to shew proud and light womens vanity in their dresses, unto which must go so many things all over the body from top to toe, and how much God is provoked hereby, that all such as have any modesty or fear of God in them, may eschew this superfluity, as a means to bring them to the want of all things, and be content with fewer ornaments, as becometh the humble professing the truth.
And there shall be for a sweet savour a stinke, for grinding tearing, &c. That Vers. 24.is, wherein any excesse hath been used, and pride shewed, a contrary punishment; so much doth God abhorre the curious, excessive and proud use of all bodily things, that we may be sober herein. And for stinking it is noted by Ammianus Marcellinus, lib. 2. That they were very irksome to the Emperour Abluitur Judaeis odor baptismate divo.Marcus for the stink that came from them, whereupon he cals them Faetentes Judaeos, and this Fortunatus saith, is washed away by holy Baptisme.
Thy men fall by the sword, &c. Here again he returns to the destruction of Vers. 25.those in whom their strength lay, their valiant men, so that the City Jerusalem which he brings in by a Prosopopeia, shall lie upon the ground, and her gates Vers. 26.mourn, because there should be nothing but misery, and matter of grief, and sorrow for her desolation.