Isaiah 13:12

Isa 13:12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

Ver. 12. I will make a man more precious.] Quod rarum, carum. Men shall be reduced to a small number, not nobles only, sed triobolares homunciones, but peasants; nor shall any money be taken in exchange for lives.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_13:12

I will make a man more precious than fine gold

Dearth of men a judgment from God

When God caused His scythe to swing through the harvests of Babylon it was not expected that a single ear would be left in the devastated field.

Thus the utterance is a menace, a judgment; it is not part of a lecture upon the dignity of human nature, it is an illustration of the vastness of the sweep of the judgments of God. (J. Parker, D. D.)

The worth of man

Our text is a promise in the guise of a threat. It is a threat to one nation, but a promise to mankind.

1. A true prophetic insight led to the insertion of this poem in the story of the troubles of Assyria. Babylon was in her full career of conquest when Assyria was trembling to her fall. But the history of Babylon was already written; in that contempt of man, which at the first her pride and lust of possession revealed, was hidden her own doom. The nation so lavish of human life was to die utterly out; the empire which sets no value on men, for lack of men shall perish.

2. How often has this story been repeated! The Italian Campagna was once the home of a multitude of farmers; the conquests of Rome demanded that legions should be hurled against the barbarian tribes. Because there were not men to till the ground, the Campagna has become a foul marshland, the haunt of fevers, desolate and uninhabitable. Spain sent out her brave and stalwart sons to ravage the lands of the Indians, to seize on Mexican and Peruvian gold; and Spain has never since been able to produce and nourish the men who should enable her to hold her place among the foremost nations.

3. There are other ways in which want of regard for men is evinced beside that of conquest, and the doom is ever the same. Peace hath her victories no less renowned than war; the victories are, alas! too often equally immoral, equally fatal. In the heat of business competition, professed philanthropists, and men personally humane--these two expressions do not always mean the same thing--become as reckless of lives as the general in the field. We feel a man to be more precious than gold in the face of sickness and suffering; if we did but habitually recognise it, much sickness and suffering would be spared. The ladders are reared against a burning house; one after another of the inmates is rescued; and when the fire is at its fiercest, and all are supposed to be out of danger, the frightened face of a child appears at an upper window. There are tears among the crowd, and wringing of hands. A thousand pounds, says someone, to him who will rescue that child! A few years after, the child is an engine driver, and, drowsy through long hours of work, he misreads a signal, wrecks his train, and dies, himself the involuntary instrument of an appalling calamity. And it may be that the very man who offered the reward, and would have doubled it, made it fivefold, for the saving of the child, is a director of the railway company whose increasing exaction of toil from its servants has been the cause of the disaster. And we all are responsible for these things; we keep up the pressure which compels directors, managers, merchants, to work their business at full strain. We humane Englishmen need to he scourged into habitual practical humanity. God has, by His judgments, to make a man more precious than fine gold.

4. In our discussions of what we call the population question, there is a great deal of unconscious inhumanity which will assuredly entail its curse upon our country. The population of these islands is ever pressing more and more on the means of the peoples support. In two ways the pressure may be lightened. Emigration is one of them. But we might do much by the amendment of our laws, by alteration of our social customs and personal habits, by a check on extravagant expenditure, and by a juster distribution of the strain of living, to lighten the pressure at home. It is an anxious question whether we are encouraging emigration in the best and wisest mode. Consider whom we are sending out and the result on our future.

5. Our text is prophetic, moreover, of the doom and discipline of the exclusive spirit. Tennyson has given us a parable of this in the Palace of Art. Browning, too, in his story of Paracelsus, the gifted man who degenerated into a quack, has marked it as one of the sins of that strangely complex soul that he would be a philanthropist, but without sympathy, without dependence upon others. No life of pride or self-sufficiency or exclusiveness is possible to us, either in the Church or the nation. Nothing on earth is valuable when man has lost his value. The worth of wealth is what you can do with it for your fellows. The loftiest prince would gladly mate with the humblest beggar were they cast alone on some desert island.

6. How wonderful is the fulfilment of our text in the Gospel! It is the worth of lost humanity which is revealed to us in the redemption by Christ. Christ will not let us love Him if we love not our brethren for whom He died. If men are not more precious to us than gold, Christ becomes to us of none effect.

7. The passion which Christian humaneness becomes in the heart of Christians is the final earthly fulfilment of our text. The first feeling of the saved man is gratitude for the grace of God which saved him; and it is a feeling that abides. To it is added, in the maturity of Christian life, an abounding confidence that the grace which saved him can save any and every man. (A. Mackennal, B. A.)

The value of human life

Probably it is not true that human life is held more dear in times of war; but some sense of the value of the lives sacrificed is apt to dawn upon the people after the war is over, when the nation finds its resources wasted, and the people sit desolate in their homes, waiting for the strong and the brave who shall return no more. It is a hard school in which to learn this lesson of the preciousness of man; but if it can be learned in no other way it may well be enforced upon the world, even by such fiery tuition. (W. Gladden, D. D.)

How much is he worth?

One who listens to the talk of the street and the shops, might easily get the impression that the value of man is a subject of general interest. How much is he worth? is a question often heard. What answers do you hear? He is worth five thousand dollars; ten thousand; a million; ten millions. And of one and another it is said with a mixture of pity and contempt, He is not worth anything! Before the war men and women were actually bought and sold for money. How much is he or she worth, was then in some quarters a question simply commercial; a question to which a perfectly literal answer could be given. May it not be well to go a little deeper than the common usage goes into the meaning of this phrase, and ask, with all seriousness, not concerning this man or that man, but concerning man, any man, every man, How much is he worth?

I. MAN IS WORTH MORE THAN HIS INSTITUTIONS. Many persons have supposed that the chief end of man was to support certain institutions. We get many a hint of this error in our study of the people whose history is contained in the Bible. They thought that their ceremonial law was vastly more sacred than the men who worshipped by means of it. If their ritual obstructed human growth, crippled virtue, or killed charity, no matter; these must stand back and let the ritual be exalted. And when Christ told them that the Sabbath was made for man and not man for the Sabbath--that men were of more account than all this ritual machinery, they were astonished and scandalised; they called Him a blasphemer. This is no singular phenomenon. History is full of the outworking of this tendency. All over the world, all along the ages, men have been made the slaves of systems. When Christ came, His teachings were so entirely out of harmony with this notion that the people were fairly bewildered by them. What has been said of religious systems is equally true of political systems. There is now and always has been a prevalent notion that people were made for governments, and not governments for people; that it is more important that certain dynasties should reign, or that certain political institutions should be kept intact, or that certain parties should remain in power, or that certain policies should be adopted, than that men should be free and wise and good and prosperous. It is not true that human institutions are of no value; they are often of great value. But they are not ends; they are instruments. It follows that those systems are best which best assist the development of manhood.

II. MAN IS WORTH MORE THAN HIS COSTLIEST POSSESSIONS. This is another of those truths, often on our lips, but not more than half believed. Evidence of this is visible in the respect paid to wealth, even when it is joined to one who is but a caricature of manhood; even when it is the spoil that has been won by the debasement of manhood. How plain are the proofs before our faces every day that the multitudes do not believe a man to be more precious than gold! It is not the rich alone whose judgment in this matter goes astray; the poor fall into the same error. They say that money does not make the man, say it angrily and bitterly, not seldom; but their conduct often shows that they think, after all, that money does make the man. Their envy of the rich convicts them. Are there not in our own conduct, sometimes, clear illustrations of this fact? Do we not often find ourselves preferring gold to manhood; labouring more diligently to enlarge our possessions than to improve ourselves? It is not true that property is of no consequence; mans belongings are good just in proportion as they assist in the development of his character.

III. IT IS BECAUSE OF HIS KINSHIP TO GOD THAT MAN IS OF SUCH ILLUSTRIOUS WORTH. And nothing seems more certain than that these powers may, by disuse or misuse, be impaired and finally lost. And so cut off by his own act from the source of all light and love, he is deserted by all generous impulses, by all holy aspirations, and is left to grovel in the mire of selfishness and carnality. How much was he worth when he died? some man may ask. What if the seer must answer: He was the heir of immortality, but he sold his birthright for a song. (W. Gladden, D. D.)

The end of civilisation

The end of civilisation is not money, but men. (Hugh Black, M. A.)

The true history of a man

The true history of a man is the history not of his wars and conquests, not even of his commerce; the true history of a man is the history of his conscience, the history of his moral development; for only that can give permanence and security to his other achievements in science, art, invention, thought. (Hugh Black, M. A.)

Faulty civilisation

If, in Bacons phrase, the breed and disposition of the people be not stout, its civilisation is a dismal failure. (Hugh Black, M. A.)

Christianity dignifies man: agnosticism tends to decade him

In the teaching of Christ man is so dignified by his connection with God and by his immortal destiny, that everyone who really believes this creed must feel himself condemned if he treats his brother ill. But strip man, as agnosticism does, of all the greatness and mystery with which Christianity invests him--cease to believe that he comes from God, that he is akin to beingsgreater than himself who care for him, and that his soul is of infinite worth because it has before it an unending development--and how long will it be possible to cherish for him the reverence which wins him consideration and help? The brevity of mans existence gives him, according to the present teaching of agnosticism, a pathetic claim to instant help; but who knows whether in a society given over to unbelief the argument might not tell the other way, the selfish heart reasoning that sufferings which must end so soon do not matter? It was in the generation preceding the French Revolution that atheistic philosophy took its rise. The prophets of the time were predicting an age of peace and brotherhood, when selfish passion should disappear and cruelty and wrong no more vex the world. But, when their teaching had done its work, its fruit appeared in the Revolution itself, whose unspeakable inhumanities afforded our race such glances into the dark depths of its own nature as can never be forgotten. It is painful to recall that Rousseau himself, the most eloquent and, in some respects, the noblest apostle of the new faith, while preaching universal brother hood, sent his own children one by one, as they were born, to the Foundling Hospital, to save himself the trouble and expense of their support. The Revolution did much destructive work for which the hour had come; but it was a gigantic proof that the love necessary for the work of reconstruction must be sought in a superhuman source. (J. Stalker, D. D.)

John Ruskin on the value of manhood

With this accords the great lesson of John Ruskins teaching and of his life--one of the greatest of Englishmen, greatest of all as a political teacher, with somewhat of the passion and power of a prophet. He never wearied of insisting upon this distinction between money and men. It is at the root of all his economical writings. He has been rated as a fanatic, as opposed to machinery and railways and it is not necessary to accept his teachings on money on all points; all this is but a misunderstanding of him by unthinking and casual readers. The best of his thought is just a protest against the prevailing materialistic creed. He lived and died protesting that man is more precious than discoveries or engineering appliances or electrical contrivances. He said in his noble language: It may be discovered that the true bases of wealth are spiritual and not in rock but in flesh. Perhaps even the time will come when it will be seen that the consummation of all wealth is in producing as many as possible full-blooded, bright-eyed human creatures. In some far-away extremity I can even imagine that England can cast all thoughts of possessing wealth back to barbaric nations, and that while the suns of Indus may flash from the turban of the slave, she as a Christian mother may at last attain to the virtues and treasures of the heathen one, and be able to lead forth her sons, saying, These are my jewels. (Hugh Black, M. A.)

Men more valuable than money

Ill fares the land, to hastening ills a prey,

Where wealth accumulates and men decay.

(O. Goldsmith.)

Money for men

The preacher was promising a day of trouble for great Babylon. Behold, he cried, the day of the Lord cometh, cruel, etc. Then he came to the very abyss and extremity of their desolation. Bad enough to have the land shorn of its harvests, and all the standing grain trampled under the feet of war horses; bad enough to have the consuming fire lay hold upon its houses; bad enough to have pride turned into shame, wealth into poverty, power into captivity. But, thus far, hope was left, for men were left. Leave us men, and we may live. Leave us men, and you may do your worst; the day will pass, and tomorrow we will repair the damage, and begin over again, and get our revenge upon you yet. But there shall be no men. The widows and fatherless children shall search about the ruined streets, and a man shall be as rare a sight as a purse of gold. The text sets the emphasis, not on money, but on men. And that is Christianity. That is what the Master taught. What we all need, whether we have great possessions or small possessions, is to be interested in men. The part of a Christian man or woman is to set about making somebodys life better. The best good is got when one helps one; when a man goes to his neighbour and gets acquainted with him, and becomes his personal friend, and sympathises with him, and uplifts him. You wont have to go very far to find somebody who is worse off than you are. Take that somebody up. Interest yourself in that unhappy life. Perhaps it will take money; perhaps it will take time; perhaps it will take yourself. Give yourself, anyhow, and as much else as you need to. But, above all, be generously interested. One of the most helpful people I know lives in a back, street, in an unpleasant neighbourhood, in a small house. Everybody in that neighbourhood knows her, and she knows them and their children. They go to her in their troubles, and she gives them her sympathy. As for money, she would give that too if she had any to give. She gives herself. The whole street is better because she lives in it. But if she had the means which some have, what would she do, I wonder? Would she fall before the temptation of a comfortable life? Would she get, perhaps, to thinking that because she had plenty of butter on her bread, so had everybody else? and because she was contented, all the mutterings of discontented people were but needless grumblings? Anyhow, it is true that the kindest, most thoughtful, most helpful people, quickest to bear the hardest inconveniences for a neighbour, readiest to lift up those that are down, are the poor. It is not your money that we want so much as your interest. We want your own personal, hand to hand and heart to heart endeavour. The best use that can be made of money is to use it for the uplifting of men. (George Hedges, D. D.)

Christ discovered the human soul

I have heard that one of the diamond fields of South Africa was discovered on this wise. A traveller one day entered the valley and drew near to a settlers door, at which a boy was amusing himself by throwing stones. One of the stones fell at the strangers feet, who picked it up and was in the act of laughingly returning it, when something flashed from it which stopped his hand and made his heart beat fast. It was a diamond. The child was playing with it as a common stone; the peasants foot had spurned it; the cart wheel had crushed it; till the man who knew saw it and recognised its value. Was it not the same careless treatment the soul was receiving when Jesus arrived in the world and discovered it? A harlots soul, sunk in the mud and filth of iniquity! why, a Pharisee would not stain his fingers to find it. A childs soul! the scribes used to discuss in their schools whether or not a child had a soul at all. (J. Stalker, D. D.)

Manhood more than belongings

Have you ever seen the Apollo Belvedere? It is the statue of a man, chiselled out of marble, one of the noblest figures that art has ever produced. Do you think that this statue would be made any nobler or more beautiful if men should put gold rings on its fingers and gold bracelets on its wrists, and strings of gold beads upon its neck, and should trick it out with ribbons and buttons and fringes! Would not these tawdry ornaments detract from the simple dignity and majesty of that model of manly grace and strength! Well, the accidents of wealth and rank and office and station cannot add much more of ornament or value to a true man than could trinkets like these to the beauty of the Belvedere Apollo. His manhood itself, to all clear insight, is something infinitely grander and diviner than these belongings. (W. Gladden, D. D.)

The wealth of manhood

A Highland chieftain on a visit to England was taunted with the poverty of his country, at the table of his host, the occasion being when the large silver candlesticks were lighted in the spacious hall of the English castle, and in a gust of mistaken patriotism (common enough in a Scot) the Highlander declared he had seen better candlesticks in his own castle in Scotland. A wager was put up, and he could not draw back. The lairds brother, who understood the terrific fix his brother was in, placed at the table on either side a gigantic Highlander holding in his right hand a drawn sword and in his left a blazing torch, and ere the strangers had recovered from their surprise, he said, Behold the chandeliers of my brothers house! Not one of these men knows any law but loyalty. Would you compare to these the riches of gold? How say you, cavaliers, is your wager won or lost? (H. Black, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

13:12 Solomon’s imported gold came from Ophir (1 Kgs 9:28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He noteth the great slaughter that shall be, seeing the enemy shall neither for gold, or silver spare a man’s life, as verse 17.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

man . . . precious--I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. I will make a man more precious than fine gold-wedge of Ophir.] The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man-either for אנוש enosh, the poor man, or for אדם adam, the more honourable person. All must fall by the sword, or go into captivity together; for the Medes, (Isa 13:17,) regard not silver, and delight not in gold.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) I will make a man more precious.—Both the words for man (e̓nosh and a̓dam) express, as in Psa_8:2, the frailty of man’s nature. The words may point to the utter destruction, in which but few men should be left. The “gold of Ophir” (the gold coast near the mouth of the Indus) was proverbial for its preciousness (Job_22:24; Job_28:16; 1Ch_29:4; 1Ki_9:28; 1Ki_22:48).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. golden wedge] Render simply gold. Both the words for gold are rare and poetic.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will make a man more precious than fine gold,.... Which may denote either the scarcity of men in Babylon, through the slaughter made of them; so things that are scarce and rare are said to be precious, Sa1 3:1 or the resolution of the Medes to spare none, though ever so much gold were offered to them, they being not to be bribed therewith, Isa 13:17 or that such should be the fear of men, that they would not be prevailed upon to take up arms to defend themselves or their king, whatever quantity of gold, even the best, was proposed unto them, a man was not to be got for money:

even a man than the golden wedge of Ophir; which designs the same thing in different words. The Targum gives another sense of the whole, paraphrasing it thus,

"I will love them that fear me more than gold, of which men glory; and those that keep the law more than the fine gold of Ophir;''

understanding it of the Israelites, that were in Babylon when it was taken, and who were precious and in high esteem with the Medes and Persians, more than gold, and whose lives they spared. Jarchi interprets it particularly of Daniel, and of the honour that was done him by Belshazzar, upon his reading and interpreting the writing on the wall, Dan 5:29. This is interpreted by the Jews also of the King Messiah; for in an ancient writing (g) of theirs, where having mentioned this passage, it is added, this is the Messiah, that shall ascend and be more precious than all the children of the world, and all the children of the world shall worship and bow before him. Some take "Phaz", the word for fine gold, to be the name of a place from whence it came, and therefore was so called; and that the kingdom of Phez, in Africa, has its name from hence; and Ophir is taken to be Peru in America; though others place it in India; and the Arabic version renders it, "a man shall be more precious than a little stone that is" brought "from India"; and the Septuagint version is, "than a stone in", or "of sapphire".

(g) Zohar in Gen. fol. 71, 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will make a man ... - I will so cut off and destroy the men of Babylon, that a single man to defend the city will be more rare and valuable than fine gold. The expression indicates that there would be a great slaughter of the people of Babylon.

Than fine gold - Pure, unalloyed gold. The word used here (פז pâz) is often distinguished from common gold Psa 19:11; Psa 119:127; Pro 8:19.

Than the golden wedge of Ophir - The word (כתם kethem) rendered ‘wedge’ means properly “gold;” yellow gold; what is hidden, precious, or hoarded; and is used only in poetry. It indicates nothing about the shape of the gold, as the word, wedge would seem to suppose. ‘Ophir was a country to which the vessels of Solomon traded, and which was particularly distinguished for producing gold; but respecting its particular situation, there has been much discussion. The ‘ships of Tarshish’ sailed from Ezion-geber on the Red Sea, and went to Ophir 1Ki 9:26; 1Ki 10:22; 1Ki 22:48. Three years were required for the voyage; and they returned freighted with gold, peacocks, apes, spices, ivory, and ebony (1Ki 9:28; 1Ki 10:11-12; compare 2Ch 8:18). The gold of that country was more celebrated than that of any other country for its purity. Josephus supposes that it was in the East Indies; Bruce that it was in South Africa; Rosenmuller and others suppose that it was in Southern Arabia. It is probable that the situation of Ophir must ever remain a matter of conjecture. The Chaldee Paraphrase gives a different sense to this passage. ‘I will love those who fear me, more than gold in which people glory; and those who observe the law more than the tried gold of Ophir.’ (On the situation of Ophir the following works may be consulted: The “Pictorial Bible,” vol. ii. pp. 364-369; Martini Lipenii, “Dissert. de Ophir;” Joan. Christophori Wichmanshausen “Dissert. de Navig. Ophritica:” H. Relandi, “Dissert. de Ophir;” Ugolini, “Thes. Sac. Ant.” vol. viii.; and Forster “On Arabia.”)

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Precious. Rare, (Worthington) or sought after for destruction, ver. 17.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The city and nation shall be so depopulated, that few men shall be left in it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I will make a man more precious than fine gold. (comp. Isa_4:1) Population shall he so diminished that man shall be the most highly esteemed of commodities. The more scanty the supply of a thing, the greater its value. The golden wedge of Ophir; rather, pure gold of Ophir. Ophir is mentioned as a gold-region in 1Ki_9:28 1Ki_10:11 1Ch_29:4 2Ch_8:18 2Ch_9:10 Job_22:24 Psa_45:9. Its locality is uncertain. Gold of Ophir appears to have been considered especially pure.

The price of a man.

The aim of the prophet is to show the extent of the disaster which, in the indignation of God (ver. 5), should overtake the guilty city. One feature of the ruin should be wholesale slaughter (ver. 15). And the result of this would be a terrible reduction of the male population. Men, usually so prevalent, so "cheap" in Babylon, should become scarce and precious; so precious should they be that it might be said, speaking figuratively, that a man would be more precious than gold, even than "the golden wedge of Ophir." What might thus be affirmed of man, in figurative language, in the day of God"s wrath, shall become true of man, in simple fact and truth, in the day of Divine grace. Under Christ the day will come when the worth of a man shall be felt to be wholly irreducible to terms of gold and silver; that "no mention shall be made of pearls" when it is attempted to form an estimate of the value of a human spirit.

I UNDER THE INFLUENCE AND DOMINION OF SIN WE HAVE SADLY LOWERED OUR ESTIMATE OF OURSELVES.

1. Men have treated their fellows as nothing worth. They have either treated their sufferings with callous indifference, or they have looked on their neighbors as related in no other way than through the wages market; or they have actually bought and sold them their sinews, their intelligence, their honor for so much gold.

2. Men have pitifully undervalued themselves. They have acted as if they were nothing better than intelligent machines for making money, or than creatures capable of so much enjoyment, or than office-holders who might attain to certain dignities for a few passing years.

II UNDER CHRIST THE VALVE OF A HUMAN BEING HAS BEEN IMMEASURABLY RAISED. Jesus Christ by his teaching, (see especially Mar_8:36, 37) by the illustration in his own person of what a Son of man can be, by the great purpose of his life and death, has liked up to an altogether different level our conception of mankind. Now, we know:

1. That God made every man for himself for his layout, his friendship, his likeness, his service.

2. That God is earnestly desirous that every child o! his, however far he may have wandered from his side, should return to the Father"s home. (Lu 15)

3. That for every child of man a Divine Savior suffered and died. (Heb_2:9)

4. That before every man who will accept Jesus Christ as his Redeemer there is a holy life on earth and a blissful, glorious immortality. Instructed, inspired by these high truths, we have come, or are coming, to look on every human spirit as possessed of a value which money does not in any degree represent, which cannot be told in "golden wedges." It behooves us all

(1) to recognize our own individual worth, and to act on that true Christian estimate;

(2) to recognize in everyone around us, into whatsoever depths of evil he or she may reclaimed and restored, and who may become inexpressibly dear to the Father and Savior of men. C.

The preciousness of man.

Matthew Henry gives very clearly the first ideas and associations of the passage. "There shall be so great a slaughter as will produce a scarcity of men. You could not have a man to be employed in any of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for the building up of a family, if you would give any money for one." Such a comparison of man with gold would only be suggested to persons familiar with the sale and purchase of slaves. The irony, or satire, in the comparison lies in the over-estimate of gold in a luxurious age. It is a sad sign for any nation when its "gold of Ophir" is valued more than its men. The second clause having the more general term "human being," we are reminded that it is man as man, and not man in view of his learning, position, manners, or wealth, that the prophet regards as of incomparable value. The position of Ophir is disputed, but J. A. Alexander points out that "whether the place meant be Ceylon, or some part of continental India, or of Arabia, or of Africa, it is hen named simply as an Eldorado, as a place where gold abounded, either as a native product or an article of commerce." The older idea of the word rendered "precious" was making dear or costly; the modem idea is making rare or scarce. The expression may fittingly introduce the general topic of the value of men, for only in view of their value can their scarcity be treated as a matter of anxiety. That value may be set forth as to be recognized

I IN HIS MORAL NATURE. He differs essentially from the material and animal creations. Not in possession of mind, but in capacity to apprehend the distinction between right and wrong, and in power to will the right and refuse the wrong. This is what we mean by a moral nature. The animal may decide its action upon some sort of consideration of the consequences, pleasurable or painful, that may attend on its conduct. Man does not merely act in view of consequences; he estimates the character of the action, judging it in the light of what he apprehends of God, as, to him, the ideal of righteousness. As a moral being, then, man transcends all creatures, and there can be no possible comparison of him with any material thing, even the finest gold of Ophir. This moral nature belongs to all men everywhere, and cannot be overlaid, or crushed, wholly out, by any poverty, ignorance, or debasement of vice. The man is always a man, and to his moral nature God, and his fellow moral beings, may always hopefully appeal.

II IN HIS POSSIBILITIES FOR GOOD OR EVIL. He must be a precious being who can rise to be as saintly as some have become, and can sink to be as Satanic as others have become. Dr. Horace Bushnell has a fine sermon in "New Life," p. 16, entitled, "The Dignity of Human Nature shown from its Ruins." After speaking of many who "magnify the dignity of human nature, by tracing its capabilities, and the tokens it reveals of a natural affinity with God and truth. They distinguish lovely instincts, powers, and properties allied to God, aspirations reaching after God," he undertakes to "show the essential greatness and dignity of man from the ruin itself which he becomes;" and then he says, "Nor is it anything new, or a turn morn ingenious than just, that we undertake to raise our conceptions of human nature in this manner, for it is in just this way that we are accustomed to get our measures and form our conceptions of many things; of the power, for example, of ancient dynasties, and the magnificence of ancient works and cities, such, for example, as Egypt, Rome, Thebes, Karnac, Luxor, or Nineveh. So it is with man. Our most veritable, though saddest, impressions of his greatness, as a creature, we shall derive from the magnificent ruin he displayed. In that ruin we shall distinguish fallen powers that lie as broken pillars on the ground; temples of beauty, whose scarred and shattered walls still indicate their ancient, original glory; summits covered with broken stones, infested by asps, where the palaces of high thought and great aspiration stood, and righteous courage went up to maintain the citadel of the mind all a ruin now archangel ruined." We estimate the value of raw material by "what can be made of it." On that condition man is seen to be more precious than aught else; he may be changed into the Divine image, from glory to glory.

III IN HIS IMMORTALITY. Man"s natural immortality is gravely disputed in these days, but an opinion on that difficult subject is not necessary in the treatment of this subject from our present point of view. It is possible for man to become immortal, and that stamps his incomparable value. Continuity is a common sign of value; but, further than that, the being who can be immortal must have capacity for immortal spheres. In conclusion, it may be shown that the preciousness of man, or the sanctity of human life, is the foundation of social order, and the inspiration of human brother hoed and self-denial. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

More precious - The city and nation shall be so depopulated.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

To the general description in the foregoing verse he now adds a more specific threatening of extensive slaughter, and a consequent diminution of the population, expressed by a strong comparison. “I will make men more scarce (or rare) than pure gold, and a human being than the ore of Ophir.” The disputed question as to the locality of Ophir, although not without historical and archaeological importance, can have no effect upon the meaning of this passage. Whether the place meant be Ceylon, or some part of continental India, or of Arabia, or of Africa, it is here named simply as an Eldorado, as a place where gold abounded, either as a native product or an article of commerce, from which it was brought, and with which it was associated in the mind of every Hebrew reader.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

I will make mortal man dearer than fine gold On that night I will honor Daniel more than fine gold. When they brought him to read the writing (Dan. 5:25): “Mene mene tekel ufarsin”; (ibid. 5: 25) “Then Belshazzar ordered, and they dressed Daniel in purple...”

more than a collection of the gold of Ophir Heb. מִכֶּתֶם אוֹפִיר, a collection of the gold of Ophir.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

אוקיר I will make precious. A transitive verb; it is Hiphil of יקר to be precious; comp. הוקר רגלך Withdraw (lit.: make rare) thy foot (Prov. 25:17).

A man. The male population, which will perish in war.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.