Then shall he give the rain of thy seed - That is, he shall send rain on the seed which is sown. You will be allowed to cultivate the soil without molestation, and God will give you fruitful seasons and abundant harvests. This is a poetic description of a happy or golden age, when there would be peace and prosperity (compare the notes at Isaiah 11:6-7).

And bread of the increase of the earth - And bread which the ground shall produce.

And it shall be fat and plenteous - It shall be rich and abundant; that is, there shall be prosperity and an ample supply for your needs.

Feed in large pastures - This is a description of security when their cattle should be permitted to roam at large, and have abundant pasturage - an image of prosperity that would be very gratifying to a people whose main conception of wealth consisted in abundance of flocks and herds.

Then shall he give thee rain of thy seed, that thou shalt sow the ground withal,.... Or, "rain to thy seed" (f); that is, when the seed is sown in the earth, the Lord will give the former rain, and cause it to take root, and spring up:

and bread of the increase of the earth; the earth, being watered with rain, should give its increase of corn, of which bread should be made; so that there would be seed to the sower, and bread to the eater, as in Isaiah 55:10,

and it shall be fat and plenteous; or "fat and fat"; very fat and rich, exceeding good bread, and plenty of it; and after the siege of the city by Sennacherib's army was broke up, and that was destroyed, for years following there was great fruitfulness in the land, as was foretold, Isaiah 37:30 and this may denote the great fruitfulness of the Gospel, and the excellency of the spiritual food of it, and of the blessings of grace that come by it:

in that day shall thy cattle feed in large pastures; signifying that there should be pastures for cattle in the several parts of the country, and these large ones, where cattle should feed, and enjoy great plenty. This clause belongs to the next verse Isaiah 30:24, and should of right begin it. The Targum interprets it thus,

"and the righteous shall be nourished with their cattle at that time, with the fat of tender and fat things;''

as the earth would be fruitful, the cattle would be well fed; and so there would be plenty of provision for man and beast.

(f) "sementi tuae", Piscator; "semini tuo", V. L. Tigurine version.

The promise, after setting forth this act of penitence, rises higher and higher; it would not stop at bread in time of need. "And He gives rain to thy seed, with which thou sowest the land; and bread of the produce of the land, and it is full of sap and fat: in that day your flocks will feed in roomy pastures. And the oxen and the young asses, which work the land, salted mash will they eat, which is winnowed with the winnowing shovel and winnowing fork! And upon every high mountain, and every hill that rises high, there are springs, brooks in the day of the great massacre, when the towers fall." The blessing which the prophet depicts is the reverse of the day of judgment, and stands in the foreground when the judgment is past. The expression "in that day" fixes, as it were, the evening of the day of judgment, which is followed by the depicted morning of blessing. But the great mass of the Jewish nation would be first of all murdered in war; the towers must fall, i.e., (though without any figure, and merely as an exemplifying expression) all the bulwarks of self-confidence, self-help, and pride (Isaiah 2:15; Micah 5:9-10). In the place of the self-induced calamities of war, there would now come the God-given rich blessings of peace; and in the place of the proud towers, there would come fruitful heights abounding with water. The field would be cultivated again, and produce luxuriant crops of nutritious corn; so that not only the labour of man, but that of the animals also, would receive a rich reward. "Rain to thy seed:" this is the early rain commencing about the middle of October. אשׁר as an accusative, זרע being construed with a double accusative, as in Deuteronomy 22:9. מקניך might be the singular, so far as the form is concerned (see Isaiah 1:30; Isaiah 5:12; Isaiah 22:11); but, according to Exodus 17:3, it must be taken as a plural, like מוריך. The 'ălâphı̄m are the oxen used in ploughing and threshing; the ‛ăyârı̄m, the asses used for carrying manure, soil, the sheaves, or the grain. Belı̄l châmı̄ts is a mash (composed of oats, barley, and vetches, or things of that kind) made more savoury with salt and sour vegetables;

(Note: Such as Salsola kali, Salsola tragus, Salsola soda, and other plants of the family of the chenopodiaceae.)

that is to say, a farrago (from bâlal, to mix; Comm. on Job, at Job 40:19-24). According to Wetzstein, it is ripe barley (unthreshed during the harvest and threshing time, and the grain itself for the rest of the year) mixed with salt or salt vegetables. In any case, belı̄l is to be understood as referring to the grain; this is evident from the relative clause, "which has been winnowed" ( equals mezōreh, Ewald, 169, d), or perhaps more correctly, "which he (one) winnows" (part. kal), the participle standing for the third person, with the subject contained within itself (Ewald, 200), i.e., not what was generally given from economy, viz., barley, etc., mixed with chopped straw (tibn), but pure grain (habb mahd, as they say at the present day). Rachath is a winnowing shovel, which is still used, according to Wetzstein, in Merj. Gedur, and Hauran; mizreh, on the other hand, is the winnowing fork with six prongs. Dainty food, such as was only given occasionally to the cattle, as something especially strengthening, would then be their regular food, and would be prepared in the most careful manner. "Who cannot see," exclaims Vitringa, "that this is to be taken spiritually?" He appeals to what Paul says in 1 Corinthians 9:9, viz., that God does not trouble Himself about oxen. But Paul did not mean this in the same sense as Aristotle, who maintained that the minima were entirely excluded from the providence of God. What the Scriptures say concerning cattle, they do not say for the sake of the cattle, but for the sake of men; though it does not follow that the cattle are to be understood figuratively, as representing men. And this is the case here. What the prophet paints in this idyllic style, in colours furnished by the existing customs,

(Note: Asses particularly, even those of a guest, are generally very much neglected. The host throws them a little grass, and then hangs up the fodder-sack full of chopped straw; and it is a sign of extraordinary hospitality of corn is given to the asses as well as to the horses. - Wetzstein.)

is not indeed intended to be understood in the letter; and yet it is to be taken literally. In the age of glory, even on this side of eternity, a gigantic stride will be taken forward towards the glorification of universal nature, and towards the end of all those sighs which are so discernible now, more especially among domestic animals. The prophecy is therefore to be interpreted according to Romans 8:19.; from which we may clearly see that God does trouble Himself about the sighing of an ox or ass that is overburdened with severe toil, and sometimes left to starve.

Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.

30:23 Bread - Which shall be the fruit of thy own land and labour: and excellent for quality, which is called, fat, Deut 32:14, and abundant for quantity.

23. rain of-rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.

increase-the produce.

fat-bread made of the best wheat flour (compare Ge 49:20; De 32:14).

30:19-26 God's people will soon arrive at the Zion above, and then they will weep no more for ever. Even now they would have more comfort, as well as holiness, if they were more constant in prayer. A famine of bread is not so great a judgment as a famine of the word of God. There are right-hand and left-hand errors; the tempter is busy courting us into by-paths. It is happy if, by the counsels of a faithful minister or friend, or the checks of conscience, and the strivings of God the Spirit, we are set right when doubting, and prevented from going wrong. They shall be cured of their idolatry. To all true penitents sin becomes very hateful. This is shown daily in the conversion of souls, by the power of Divine grace, to the fear and love of God. Abundant means of grace, with the influences of the Holy Spirit, would be extended to places destitute of them. The effect of this should be comfort and joy to the people of God. Light, that is, knowledge, shall increase. This is the light which the gospel brought into the world, and which proclaims healing to the broken-hearted.