Isaiah 1
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Isaiah 1
Isaiah's Indictment of Judah
1The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
Jamieson-Fausset-Brown
INTRODUCTION
Isaiah, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Is 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Is 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Ex 33:20; 2Ki 21:16; He 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.
His Wife is called the prophetess [Is 8:3], that is, endowed, as Miriam, with a prophetic gift.
His Children were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Is 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Is 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.
His Garment of sackcloth (Is 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.
His Historical Works.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.
The Inscription (Is 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Is 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Am 1:1], though several prophecies follow against foreign nations. Ewald maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Is 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Is 1:1. Josephus (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Is 44:28; 45:1, 13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to later times; for example, compare Jr 50:1-51:64 with Isaiah's predictions against Babylon [Is 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; 89:18; Jr 50:29; 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Is 40:1 as Isaiah's. Lu 4:17 quotes Is 61:1, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.
The Definiteness of the prophecies is striking: As in the second portion of isaiah, so in Mi 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.
Rationalists are so far right that The Prophecies Are on a General Basis whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Is 26:7-9; Le 10:3; Am 3:2.
The Use of the Present and Preterite in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jr 25:12; Da 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE Law of Prophetic Suggestion; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Is 45:1 with Is 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Is 53:4-9 with 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.
The Chaldæisms alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.
His Symbols are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.
Of Visions, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives Signs, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Is 7:14; 37:30; 38:7).
The Varieties in His Style do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Is 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Is 65:25 with Is 11:6.
The Chronological Arrangement favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pr 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.
The Expectation of Messiah is so strong in Isaiah, that Jerome To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Ge 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72,110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.
His Style (Hengstenberg, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.
The Form is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.
Judah, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.
CHAPTER 1
Is 1:1-31.
1. The General Title or Program applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see 1Sa 9:9; Nu 12:6; and see my Introduction.
Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Is 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Is 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Psa 48:2, 3, 9; Jr 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Re 5:5).
Uzziah--called also Azariah (2Ki 14:21; 2Ch 26:1, 17, 20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Is 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Is 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Is 6:1-13; the prophecies under Hezekiah follow next.
INTRODUCTION
Isaiah, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Is 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Is 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Ex 33:20; 2Ki 21:16; He 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.
His Wife is called the prophetess [Is 8:3], that is, endowed, as Miriam, with a prophetic gift.
His Children were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Is 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Is 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.
His Garment of sackcloth (Is 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.
His Historical Works.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.
The Inscription (Is 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Is 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Am 1:1], though several prophecies follow against foreign nations. Ewald maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Is 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Is 1:1. Josephus (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Is 44:28; 45:1, 13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to later times; for example, compare Jr 50:1-51:64 with Isaiah's predictions against Babylon [Is 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; 89:18; Jr 50:29; 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Is 40:1 as Isaiah's. Lu 4:17 quotes Is 61:1, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.
The Definiteness of the prophecies is striking: As in the second portion of isaiah, so in Mi 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.
Rationalists are so far right that The Prophecies Are on a General Basis whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Is 26:7-9; Le 10:3; Am 3:2.
The Use of the Present and Preterite in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jr 25:12; Da 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE Law of Prophetic Suggestion; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Is 45:1 with Is 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Is 53:4-9 with 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.
The Chaldæisms alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.
His Symbols are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.
Of Visions, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives Signs, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Is 7:14; 37:30; 38:7).
The Varieties in His Style do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Is 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Is 65:25 with Is 11:6.
The Chronological Arrangement favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pr 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.
The Expectation of Messiah is so strong in Isaiah, that Jerome To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Ge 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72,110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.
His Style (Hengstenberg, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.
The Form is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.
Judah, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.
CHAPTER 1
Is 1:1-31.
1. The General Title or Program applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see 1Sa 9:9; Nu 12:6; and see my Introduction.
Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Is 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Is 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Psa 48:2, 3, 9; Jr 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Re 5:5).
Uzziah--called also Azariah (2Ki 14:21; 2Ch 26:1, 17, 20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Is 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Is 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Is 6:1-13; the prophecies under Hezekiah follow next.
The Pulpit Commentary
The vision (comp. Oba_1:1; Nah_1:1). The term is probably used in a collective sense, but is also intended to suggest the intrinsic unity of the entire body of prophecies put forth by Isaiah. As prophets were originally called "seers" (1Sa_9:9), so prophecy was called "vision;" and this latter use continued long after the other. Isaiah the son of Amoz (comp. Isa_2:1; Isa_13:1; Isa_37:2; etc.; 2Ki_20:1; 2Ch_32:32). The signification of the name Isaiah is "the salvation of Jehovah." The name Amen (Amots) is not to be confused with Amos ('Amos), who seems to have been a contemporary (Amo_1:1). Concerning Judah and Jerusalem. The prophecies of Isaiah concern primarily the kingdom of Judah, not that of Israel. They embrace a vast variety of nations and countries (see especially Isa_13:1-22; 15-21; Isa_23:1-18; Isa_47:1-15.); but these nations and countries are spoken of "only because of the relation in which they stand to Judah and Jerusalem" (Kay), or at any rate to the people of God, symbolized under those names. Jerusalem occupies a prominent place in the prophecies (see Isa_1:8, Isa_1:21; Isa_3:16-26; Isa_4:3-6; Isa_29:1-8; Isa_31:4-9, etc.). In the days of Uzziah, Jotham, Ahaz, and Hezekiah. Uzziah (or Azariah, as he is sometimes called) reigned fifty-two years—probably from B.C. 811 to B.C. 759; Jotham sixteen years—from B.C. 759 to B.C. 743; Ahaz also sixteen years—from B.C. 743 to B.C. 727; and Hezekiah twenty-nine years—from B.C. 727 to B.C. 698. Isaiah probably prophesied only in the later years of Uzziah, say from B.C. 760; but as he certainly continued his prophetical career tin Sennacherib's invasion of Judaea (Isa_37:5), which was not earlier than B.C. 705, he must have exercised the prophet's office for at least fifty-six years. The lowest possible estimate of the duration of his ministry is forty-seven years—from the last year of Uzziah, B.C. 759, to the fourteenth of Hezekiah (Isa_38:5). The highest known to us is sixty-four years—from the fourth year before Uzziah's death to the last year of Hezekiah.
The vision (comp. Oba_1:1; Nah_1:1). The term is probably used in a collective sense, but is also intended to suggest the intrinsic unity of the entire body of prophecies put forth by Isaiah. As prophets were originally called "seers" (1Sa_9:9), so prophecy was called "vision;" and this latter use continued long after the other. Isaiah the son of Amoz (comp. Isa_2:1; Isa_13:1; Isa_37:2; etc.; 2Ki_20:1; 2Ch_32:32). The signification of the name Isaiah is "the salvation of Jehovah." The name Amen (Amots) is not to be confused with Amos ('Amos), who seems to have been a contemporary (Amo_1:1). Concerning Judah and Jerusalem. The prophecies of Isaiah concern primarily the kingdom of Judah, not that of Israel. They embrace a vast variety of nations and countries (see especially Isa_13:1-22; 15-21; Isa_23:1-18; Isa_47:1-15.); but these nations and countries are spoken of "only because of the relation in which they stand to Judah and Jerusalem" (Kay), or at any rate to the people of God, symbolized under those names. Jerusalem occupies a prominent place in the prophecies (see Isa_1:8, Isa_1:21; Isa_3:16-26; Isa_4:3-6; Isa_29:1-8; Isa_31:4-9, etc.). In the days of Uzziah, Jotham, Ahaz, and Hezekiah. Uzziah (or Azariah, as he is sometimes called) reigned fifty-two years—probably from B.C. 811 to B.C. 759; Jotham sixteen years—from B.C. 759 to B.C. 743; Ahaz also sixteen years—from B.C. 743 to B.C. 727; and Hezekiah twenty-nine years—from B.C. 727 to B.C. 698. Isaiah probably prophesied only in the later years of Uzziah, say from B.C. 760; but as he certainly continued his prophetical career tin Sennacherib's invasion of Judaea (Isa_37:5), which was not earlier than B.C. 705, he must have exercised the prophet's office for at least fifty-six years. The lowest possible estimate of the duration of his ministry is forty-seven years—from the last year of Uzziah, B.C. 759, to the fourteenth of Hezekiah (Isa_38:5). The highest known to us is sixty-four years—from the fourth year before Uzziah's death to the last year of Hezekiah.
2Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
Jamieson-Fausset-Brown
2. The very words of Moses (De 32:1); this implies that the law was the charter and basis of all prophecy (Is 8:20).
Lord--Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
children--(Ex 4:22).
rebelled--as sons (De 21:18) and as subjects, God being king in the theocracy (Is 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jr 2:6-8; Ro 9:4, 5).
2. The very words of Moses (De 32:1); this implies that the law was the charter and basis of all prophecy (Is 8:20).
Lord--Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
children--(Ex 4:22).
rebelled--as sons (De 21:18) and as subjects, God being king in the theocracy (Is 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jr 2:6-8; Ro 9:4, 5).
The Pulpit Commentary
GOD'S COMPLAINT AGAINST HIS PEOPLE. The groundwork of Isaiah's entire prophecy is Judah's defection from God. God's people have sinned, done amiss, dealt wickedly. The hour of vengeance approaches. Punishment has begun, and will go on, continually increasing in severity. National repentance would avert God's judgments, but the nation will not repeat. God's vengeance will fall, and by it a remnant will be purified, and return to God, and be his true people. In the present section the indictment is laid. Judah's sins are called to her remembrance.
Hear, O heavens, and give ear, O earth. "A grave and magnificent exorilium! All nature is invoked to hear Jehovah make complaint of the ingratitude of his people" (Rosenmüller). The invocation is cast in the same form with that so common in Deuteronomy (Deu_4:26; Deu_30:19; Deu_31:28; Deu_32:1), and seems to indicate familiarity with that book. The idea extends widely among sacred and other poets (see Psa_1:3, Psa_1:4; Mic_6:1, Mic_6:2; AEsch; 'P. V.,' 11. 88-92). The Lord hath spoken; rather, the Lord (literally, Jehovah) speaketh (so Lowth, Cheyne, and Gesenius). The speech of Jehovah follows in verses 2, 3. I have nourished and brought up children; literally, (my) sons I have made great and high; i.e. I have raised Israel to greatness and exalted him among the nations. Notwithstanding their disobedience, God still acknowledges them as his "sons." They have rebelled against me. The verb used is generally rendered in our version "transgressed" (see Jer_3:13; Hos_7:13; Amo_4:4); but it may also have the stronger sense here assigned it. Lowth translates, "revolted from me;" Gesenius, "fallen away from me;" Cheyne, "broken away from me."
GOD'S COMPLAINT AGAINST HIS PEOPLE. The groundwork of Isaiah's entire prophecy is Judah's defection from God. God's people have sinned, done amiss, dealt wickedly. The hour of vengeance approaches. Punishment has begun, and will go on, continually increasing in severity. National repentance would avert God's judgments, but the nation will not repeat. God's vengeance will fall, and by it a remnant will be purified, and return to God, and be his true people. In the present section the indictment is laid. Judah's sins are called to her remembrance.
Hear, O heavens, and give ear, O earth. "A grave and magnificent exorilium! All nature is invoked to hear Jehovah make complaint of the ingratitude of his people" (Rosenmüller). The invocation is cast in the same form with that so common in Deuteronomy (Deu_4:26; Deu_30:19; Deu_31:28; Deu_32:1), and seems to indicate familiarity with that book. The idea extends widely among sacred and other poets (see Psa_1:3, Psa_1:4; Mic_6:1, Mic_6:2; AEsch; 'P. V.,' 11. 88-92). The Lord hath spoken; rather, the Lord (literally, Jehovah) speaketh (so Lowth, Cheyne, and Gesenius). The speech of Jehovah follows in verses 2, 3. I have nourished and brought up children; literally, (my) sons I have made great and high; i.e. I have raised Israel to greatness and exalted him among the nations. Notwithstanding their disobedience, God still acknowledges them as his "sons." They have rebelled against me. The verb used is generally rendered in our version "transgressed" (see Jer_3:13; Hos_7:13; Amo_4:4); but it may also have the stronger sense here assigned it. Lowth translates, "revolted from me;" Gesenius, "fallen away from me;" Cheyne, "broken away from me."
3The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Jamieson-Fausset-Brown
3. (Jr 8:7).
crib--the stall where it is fed (Pr 14:4). Spiritually the word and ordinances.
Israel--The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
not know--namely, his Owner, as the parallelism requires; that is, not recognize Him as such (Ex 19:5, equivalent to "my people," Joh 1:10, 11).
consider--attend to his Master (Is 41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).
3. (Jr 8:7).
crib--the stall where it is fed (Pr 14:4). Spiritually the word and ordinances.
Israel--The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
not know--namely, his Owner, as the parallelism requires; that is, not recognize Him as such (Ex 19:5, equivalent to "my people," Joh 1:10, 11).
consider--attend to his Master (Is 41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).
The Pulpit Commentary
The ox … the ass. The ox and the ass are probably selected as the least intelligent of domesticated animals (so Jerome, Rosenmüller, and Gesenius). Yet even they recognize their owner or master. Jeremiah contrasts the brutish stupidity of Israel with the wise instinct of animals that have not been domesticated, as the stork, the turtle-dove, the crane, and the swallow (Jer_8:7). Israel doth not know; i.e. does not acknowledge its Master and Owner, pays him no respect, does not recognize him as either Owner or Master. My people. Compare the formula, so frequent in Exodus, "Let my people go" (Exo_7:16; Exo_8:1, Exo_8:20; Exo_9:1, etc.). Israel was God's people by election (Gen_15:13), by covenant (Exo_19:5-8; Exo_24:3-8), by pardoning grace (Exo_33:12-17). Despite all their backslidings, he had not yet cast them off. They are still "his people" in Isaiah from first to last, standing in contrast with "the nations, "or "the Gentiles, "among whom they are to be "set as a sign" (Isa_66:19). Doth net consider. Gesenius translates, "doth not consider thereof;" Cheyne, "is without understanding." Bishop Lowth retains the words of the Authorized Version. The meaning would seem to be, "My people doth not consider me, cloth not reflect on my relation to them as Lord and Master."
The ox … the ass. The ox and the ass are probably selected as the least intelligent of domesticated animals (so Jerome, Rosenmüller, and Gesenius). Yet even they recognize their owner or master. Jeremiah contrasts the brutish stupidity of Israel with the wise instinct of animals that have not been domesticated, as the stork, the turtle-dove, the crane, and the swallow (Jer_8:7). Israel doth not know; i.e. does not acknowledge its Master and Owner, pays him no respect, does not recognize him as either Owner or Master. My people. Compare the formula, so frequent in Exodus, "Let my people go" (Exo_7:16; Exo_8:1, Exo_8:20; Exo_9:1, etc.). Israel was God's people by election (Gen_15:13), by covenant (Exo_19:5-8; Exo_24:3-8), by pardoning grace (Exo_33:12-17). Despite all their backslidings, he had not yet cast them off. They are still "his people" in Isaiah from first to last, standing in contrast with "the nations, "or "the Gentiles, "among whom they are to be "set as a sign" (Isa_66:19). Doth net consider. Gesenius translates, "doth not consider thereof;" Cheyne, "is without understanding." Bishop Lowth retains the words of the Authorized Version. The meaning would seem to be, "My people doth not consider me, cloth not reflect on my relation to them as Lord and Master."
4Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
Jamieson-Fausset-Brown
4. people--the peculiar designation of God's elect nation (Ho 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psa 38:4; Mt 11:28).
seed--another appellation of God's elect (Ge 12:7; Jr 2:21), designed to be a "holy seed" (Is 6:13), but, awful to say, "evildoers!"
children--by adoption (Ho 11:1), yet "evildoers"; not only so, but "corrupters" of others (Ge 6:12); the climax. So "nation--people--seed children."
provoked--literally, "despised," namely, so as to provoke (Pr 1:30, 31).
Holy One of Israel--the peculiar heinousness of their sin, that it was against their God (Am 3:2).
gone ... backward--literally, "estranged" (Psa 58:3).
4. people--the peculiar designation of God's elect nation (Ho 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psa 38:4; Mt 11:28).
seed--another appellation of God's elect (Ge 12:7; Jr 2:21), designed to be a "holy seed" (Is 6:13), but, awful to say, "evildoers!"
children--by adoption (Ho 11:1), yet "evildoers"; not only so, but "corrupters" of others (Ge 6:12); the climax. So "nation--people--seed children."
provoked--literally, "despised," namely, so as to provoke (Pr 1:30, 31).
Holy One of Israel--the peculiar heinousness of their sin, that it was against their God (Am 3:2).
gone ... backward--literally, "estranged" (Psa 58:3).
The Pulpit Commentary
Ah sinful nation. These are the words of Isaiah, not of Jehovah. The prophet, having delivered God's message in verses 2 and 3, proceeds to impress and enforce it on the people by remarks of his own. He begins with a lamentation over their wickedness and impenitence; "Ah sinful nation!" or "Alas for the sinful nation! "the nation called to be holy (Exo_19:6; Le Exo_20:26, etc.), but sunk in sin and wickedness. How sad their condition! How almost hopeless! Laden with iniquity; literally, heavy with guilt. But our version well expresses the sense. As the psalmist says, "My sins have gone up over my head, and are like a sore burden, toe heavy for me to bear" (Psa_38:4; cf. Mat_11:28). A seed of evil-doers. Not descendants of evil-doors, but "an evil-doing seed, "or "race" (σπέρμα πονηρόν, LXX.; comp. Isa_14:20; Isa_61:9; Isa_65:23). Children that are corrupters; literally, sons that do corruptly. It is not their corrupting of others, though that might follow, but the corruption that was in themselves, which is spoken of. The corruption was both moral and doctrinal (see verse 21). In corroboration of the fact, see 2Ch_27:2. They have forsaken the Lord. Not by renouncing his worship, which they still continued (see verses 11-15), but by reducing it to a formality. The people "honored him with their lips, while their hearts were far from him" (Isa_29:13). They have provoked to anger; rather, despised (Revised Version), or scorched (Kay, Cheyne), or rejected with disdain (Lowth), in allusion to their disobeying his commandments (see verses 21-23). The Holy One of Israel. This title of God is a favorite one with Isaiah (see Isa_5:19, Isa_5:24; Isa_10:17, Isa_10:20; Isa_12:6; Isa_17:7; Isa_29:19, Isa_29:23; Isa_30:11, Isa_30:12, Isa_30:15; Isa_31:1; Isa_37:23; Isa_41:14, Isa_41:16, Isa_41:20; Isa_43:3, Isa_43:14; Isa_45:11; Isa_49:7; Isa_54:5; Isa_55:5; Isa_60:9, Isa_60:14), and is very rarely used by the other sacred writers. We find it thrice in the Psalms (Psa_71:22; Psa_78:41; Psa_89:18); once in Kings (2Ki_19:22), but then in the mouth of Isaiah; twice in Jeremiah (Jer_1:1-19 :29; Jer_51:5); and once in Ezekiel (Eze_39:7). According to Isaiah's conception of God, holiness is the most essential element of his nature (see Isa_6:3, Isa_6:5, Isa_6:7). They are gone away backward; literally, they are estranged backwards; or, as Bishop Lowth paraphrases, "they are estranged from him; they have turned their back upon him." Instead of looking to God, and following after him, they "followed a multitude to do evil (Exo_23:2)."
Ah sinful nation. These are the words of Isaiah, not of Jehovah. The prophet, having delivered God's message in verses 2 and 3, proceeds to impress and enforce it on the people by remarks of his own. He begins with a lamentation over their wickedness and impenitence; "Ah sinful nation!" or "Alas for the sinful nation! "the nation called to be holy (Exo_19:6; Le Exo_20:26, etc.), but sunk in sin and wickedness. How sad their condition! How almost hopeless! Laden with iniquity; literally, heavy with guilt. But our version well expresses the sense. As the psalmist says, "My sins have gone up over my head, and are like a sore burden, toe heavy for me to bear" (Psa_38:4; cf. Mat_11:28). A seed of evil-doers. Not descendants of evil-doors, but "an evil-doing seed, "or "race" (σπέρμα πονηρόν, LXX.; comp. Isa_14:20; Isa_61:9; Isa_65:23). Children that are corrupters; literally, sons that do corruptly. It is not their corrupting of others, though that might follow, but the corruption that was in themselves, which is spoken of. The corruption was both moral and doctrinal (see verse 21). In corroboration of the fact, see 2Ch_27:2. They have forsaken the Lord. Not by renouncing his worship, which they still continued (see verses 11-15), but by reducing it to a formality. The people "honored him with their lips, while their hearts were far from him" (Isa_29:13). They have provoked to anger; rather, despised (Revised Version), or scorched (Kay, Cheyne), or rejected with disdain (Lowth), in allusion to their disobeying his commandments (see verses 21-23). The Holy One of Israel. This title of God is a favorite one with Isaiah (see Isa_5:19, Isa_5:24; Isa_10:17, Isa_10:20; Isa_12:6; Isa_17:7; Isa_29:19, Isa_29:23; Isa_30:11, Isa_30:12, Isa_30:15; Isa_31:1; Isa_37:23; Isa_41:14, Isa_41:16, Isa_41:20; Isa_43:3, Isa_43:14; Isa_45:11; Isa_49:7; Isa_54:5; Isa_55:5; Isa_60:9, Isa_60:14), and is very rarely used by the other sacred writers. We find it thrice in the Psalms (Psa_71:22; Psa_78:41; Psa_89:18); once in Kings (2Ki_19:22), but then in the mouth of Isaiah; twice in Jeremiah (Jer_1:1-19 :29; Jer_51:5); and once in Ezekiel (Eze_39:7). According to Isaiah's conception of God, holiness is the most essential element of his nature (see Isa_6:3, Isa_6:5, Isa_6:7). They are gone away backward; literally, they are estranged backwards; or, as Bishop Lowth paraphrases, "they are estranged from him; they have turned their back upon him." Instead of looking to God, and following after him, they "followed a multitude to do evil (Exo_23:2)."
5Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
Jamieson-Fausset-Brown
5. Why--rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Psa 38:3). There is no part in which you have not been smitten.
head ... sick, &c.--not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (Pr 1:31; Jr 2:19; Ho 8:11). "Sick," literally, "is in a state of sickness" [Gesenius]; "has passed into sickness" [Maurer].
5. Why--rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Psa 38:3). There is no part in which you have not been smitten.
head ... sick, &c.--not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (Pr 1:31; Jr 2:19; Ho 8:11). "Sick," literally, "is in a state of sickness" [Gesenius]; "has passed into sickness" [Maurer].
The Pulpit Commentary
Why should ye, etc.? Translate, Why will ye be still smitten, revolting more and more? or, Why will ye persist in rebellion, and so be smitten yet more? The Authorized Version does not express the sense, which is that suffering must follow sin—that if they still revolt, they must still be smitten for it—why, then, will they do so? Compare Ezekiel's "Why will ye die, O house of Israel?" (Eze_18:31). The whole head … the whole heart. Mr. Cheyne translates, "Every head … every heart;" but Lowth, Gesenius, and Ewald agree with the Authorized Version. The prophet personifies Israel, and means to say that the whole head of the nation is diseased, its whole heart faint, or "prostrate with languor" (Kay). The head and heart represent respectively the intellectual and moral natures.
Why should ye, etc.? Translate, Why will ye be still smitten, revolting more and more? or, Why will ye persist in rebellion, and so be smitten yet more? The Authorized Version does not express the sense, which is that suffering must follow sin—that if they still revolt, they must still be smitten for it—why, then, will they do so? Compare Ezekiel's "Why will ye die, O house of Israel?" (Eze_18:31). The whole head … the whole heart. Mr. Cheyne translates, "Every head … every heart;" but Lowth, Gesenius, and Ewald agree with the Authorized Version. The prophet personifies Israel, and means to say that the whole head of the nation is diseased, its whole heart faint, or "prostrate with languor" (Kay). The head and heart represent respectively the intellectual and moral natures.
6From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
Jamieson-Fausset-Brown
6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See Is 9:13-16. He first states their wretched condition, obvious to all (Is 1:6-9); and then, not previously, their irreligious state, the cause of it.
wounds--judicially inflicted (Ho 5:13).
mollified with ointment--The art of medicine in the East consists chiefly in external applications (Lu 10:34; Jas 5:14).
6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See Is 9:13-16. He first states their wretched condition, obvious to all (Is 1:6-9); and then, not previously, their irreligious state, the cause of it.
wounds--judicially inflicted (Ho 5:13).
mollified with ointment--The art of medicine in the East consists chiefly in external applications (Lu 10:34; Jas 5:14).
The Pulpit Commentary
From the sole of the foot even unto the head (comp. Job_2:7). From top to bottom, the body corporate is diseased throughout—there is no soundness in it (cf. Psa_38:3, Psa_38:7)—all is one wound, one livid bruise, one festering sore. Note the use of the singular number in the original. They have not been closed; literally, they have not been pressed; which is explained to mean (Aben Ezra, Kay) that they have not had the matter formed by suppuration pressed out of them. Neither bound up; i.e. not bandaged, Neither mollified with ointment; rather, with oil. On the treatment of wounds and ulcers with oil m ancient times, see 'Hippocrat; De Ulceribus,' § 4; Galen; 'De Compos. Medic.,' § 2; and comp. Luk_10:34. Recent medical science has revived the practice, and wounds of all kinds are now frequently treated with nothing but carbolic oil. The general sentiment of the entire passage is that there has been no medical treatment of the wounds of any kind; they have been left to themselves, to spread corruption over the whole body—no attempt has been made to cure them.
From the sole of the foot even unto the head (comp. Job_2:7). From top to bottom, the body corporate is diseased throughout—there is no soundness in it (cf. Psa_38:3, Psa_38:7)—all is one wound, one livid bruise, one festering sore. Note the use of the singular number in the original. They have not been closed; literally, they have not been pressed; which is explained to mean (Aben Ezra, Kay) that they have not had the matter formed by suppuration pressed out of them. Neither bound up; i.e. not bandaged, Neither mollified with ointment; rather, with oil. On the treatment of wounds and ulcers with oil m ancient times, see 'Hippocrat; De Ulceribus,' § 4; Galen; 'De Compos. Medic.,' § 2; and comp. Luk_10:34. Recent medical science has revived the practice, and wounds of all kinds are now frequently treated with nothing but carbolic oil. The general sentiment of the entire passage is that there has been no medical treatment of the wounds of any kind; they have been left to themselves, to spread corruption over the whole body—no attempt has been made to cure them.
7Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.
Jamieson-Fausset-Brown
7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2Ch 24:24), and of Israel in Amaziah's reign (2Ch 25:13, 23, &c.). Compare Isaiah's contemporary (Am 4:6-11), where, as here (Is 1:9, 10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."
in your presence--before your eyes: without your being able to prevent them.
desolate, &c.--literally, "there is desolation, such as one might look for from foreign" invaders.
7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2Ch 24:24), and of Israel in Amaziah's reign (2Ch 25:13, 23, &c.). Compare Isaiah's contemporary (Am 4:6-11), where, as here (Is 1:9, 10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."
in your presence--before your eyes: without your being able to prevent them.
desolate, &c.--literally, "there is desolation, such as one might look for from foreign" invaders.
The Pulpit Commentary
Your country is desolate. Metaphor is now dropped, and the prophet describes in strong but simple language the judgments of God, which have already followed the sins of the nation. First of all, their land is "a desolation." It has been recently ravaged by an enemy; the towns have been burnt, the crops devoured. There is nothing to determine who the enemy had been. Knobel supposes the Edomites and Philistines, who invaded Judaea in the time of Ahaz (2Ch_28:17, 2Ch_28:18), to be intended; Rosenmüller suggests the Israelites under Amaziah (2Ch_25:21-24); while Mr. Cheyne supposes the devastation to have been wrought by the Assyrians under Sargon. If we could be assured that the prophecies of Isaiah are arranged in chronological order, we should either have to accept Rosenmüller's view, or to suppose some invasion of Judaea to have taken place in the later years of Uzziah of which no mention is made by the authors of Kings and Chronicles; but it is impossible to be certain on what principle Isaiah's prophecies are arranged. The mention of "strangers" is in favor of the enemy having been actual foreigners, and therefore not the Israelites. Your cities are burned with fire. The common fate of cities taken in war. In the Assyrian sculptures we often see the torch applied to them. Your land. Mr. Cheyne translates, "your tillage." Adamah means "soil" or "ground" generally; but here no doubt denotes the ground which bore crops. Strangers devour it; i.e. "foreigners" others than the sons of the soil—not necessarily persons of a different race, but still probably such persons. In your presence; before your eyes, as you look on—an aggravation of the affliction. It is desolate, as overthrown by strangers; literally, it is a desolation, like an overthrow by strangers. The near approach to repetition displeases moderns, who conjecture
(1) that zarim, strangers, has another meaning, and should be here translated by "inundation" or "deluge" (Aben Ezra, Michaelis, Lowth); or
(2) that it is a wrong reading, and should be altered into sodim, a word not very different (Ewald, Cheyne). But "the return to words whose sounds are yet lingering in the ear" is characteristic of ancient writing, and a favorite practice of Isaiah's (Kay). The translation of the Authorized Version may therefore stand.
Your country is desolate. Metaphor is now dropped, and the prophet describes in strong but simple language the judgments of God, which have already followed the sins of the nation. First of all, their land is "a desolation." It has been recently ravaged by an enemy; the towns have been burnt, the crops devoured. There is nothing to determine who the enemy had been. Knobel supposes the Edomites and Philistines, who invaded Judaea in the time of Ahaz (2Ch_28:17, 2Ch_28:18), to be intended; Rosenmüller suggests the Israelites under Amaziah (2Ch_25:21-24); while Mr. Cheyne supposes the devastation to have been wrought by the Assyrians under Sargon. If we could be assured that the prophecies of Isaiah are arranged in chronological order, we should either have to accept Rosenmüller's view, or to suppose some invasion of Judaea to have taken place in the later years of Uzziah of which no mention is made by the authors of Kings and Chronicles; but it is impossible to be certain on what principle Isaiah's prophecies are arranged. The mention of "strangers" is in favor of the enemy having been actual foreigners, and therefore not the Israelites. Your cities are burned with fire. The common fate of cities taken in war. In the Assyrian sculptures we often see the torch applied to them. Your land. Mr. Cheyne translates, "your tillage." Adamah means "soil" or "ground" generally; but here no doubt denotes the ground which bore crops. Strangers devour it; i.e. "foreigners" others than the sons of the soil—not necessarily persons of a different race, but still probably such persons. In your presence; before your eyes, as you look on—an aggravation of the affliction. It is desolate, as overthrown by strangers; literally, it is a desolation, like an overthrow by strangers. The near approach to repetition displeases moderns, who conjecture
(1) that zarim, strangers, has another meaning, and should be here translated by "inundation" or "deluge" (Aben Ezra, Michaelis, Lowth); or
(2) that it is a wrong reading, and should be altered into sodim, a word not very different (Ewald, Cheyne). But "the return to words whose sounds are yet lingering in the ear" is characteristic of ancient writing, and a favorite practice of Isaiah's (Kay). The translation of the Authorized Version may therefore stand.
8And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Jamieson-Fausset-Brown
8. daughter of Zion--the city (Psa 9:14), Jerusalem and its inhabitants (2Ki 19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (Is 12:6, Margin) [Maurer]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter."
left--as a remnant escaping the general destruction.
cottage--a hut, made to give temporary shelter to the caretaker of the vineyard.
lodge--not permanent.
besieged--rather, as "left," and Is 1:9 require, preserved, namely, from the desolation all round [Maurer].
8. daughter of Zion--the city (Psa 9:14), Jerusalem and its inhabitants (2Ki 19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (Is 12:6, Margin) [Maurer]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter."
left--as a remnant escaping the general destruction.
cottage--a hut, made to give temporary shelter to the caretaker of the vineyard.
lodge--not permanent.
besieged--rather, as "left," and Is 1:9 require, preserved, namely, from the desolation all round [Maurer].
The Pulpit Commentary
The daughter of Zion. Not "the faithful Church" (Kay), but the city of Jerusalem, which is thus personified. Comp. Isa_47:1, Isa_47:5, where Babylon is called the "daughter of the Chaldeans;" and Lam_1:6; Lam_2:1, Lam_2:4, Lam_2:8, Lam_2:10, where the phrase here used is repeated in the same sense. More commonly it designates the people without the city (Lam_2:13; Lam_4:22; Mic_3:8, Mic_3:10, 13; Zep_3:14; Zec_2:10; Zec_9:9, etc.). As a cottage; rather, as a booth (Revised Version; see Le 23:42). Vineyards required to be watched for a few weeks only as the fruit began to ripen; and the watchers, or keepers, built themselves, therefore, mere "booths" for their protection (Job_27:18). These were frail, solitary dwellings—very forlorn, very helpless. Such was now Jerusalem. As a lodge in a garden of cucumbers. Cucumber-gardens required watching throughout the season, i.e. from spring to autumn, and their watcher needed a more solid edifice than a booth. Hence such gardens had "lodges" in them, i.e. permanent huts or sheds, such as those still seen in Palestine. As a besieged city. Though not yet besieged, Jerusalem is as if besieged—isolated, surrounded by waste tracts, threatened.
The daughter of Zion. Not "the faithful Church" (Kay), but the city of Jerusalem, which is thus personified. Comp. Isa_47:1, Isa_47:5, where Babylon is called the "daughter of the Chaldeans;" and Lam_1:6; Lam_2:1, Lam_2:4, Lam_2:8, Lam_2:10, where the phrase here used is repeated in the same sense. More commonly it designates the people without the city (Lam_2:13; Lam_4:22; Mic_3:8, Mic_3:10, 13; Zep_3:14; Zec_2:10; Zec_9:9, etc.). As a cottage; rather, as a booth (Revised Version; see Le 23:42). Vineyards required to be watched for a few weeks only as the fruit began to ripen; and the watchers, or keepers, built themselves, therefore, mere "booths" for their protection (Job_27:18). These were frail, solitary dwellings—very forlorn, very helpless. Such was now Jerusalem. As a lodge in a garden of cucumbers. Cucumber-gardens required watching throughout the season, i.e. from spring to autumn, and their watcher needed a more solid edifice than a booth. Hence such gardens had "lodges" in them, i.e. permanent huts or sheds, such as those still seen in Palestine. As a besieged city. Though not yet besieged, Jerusalem is as if besieged—isolated, surrounded by waste tracts, threatened.
9Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Jamieson-Fausset-Brown
9. Jehovah of Sabaoth, that is, God of the angelic and starry hosts (Psa 59:5; 147:4; 148:2). The latter were objects of idolatry, called hence Sabaism (2Ki 17:16). God is above even them (1Ch 16:26). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (2Ch 24:18). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.
9. Jehovah of Sabaoth, that is, God of the angelic and starry hosts (Psa 59:5; 147:4; 148:2). The latter were objects of idolatry, called hence Sabaism (2Ki 17:16). God is above even them (1Ch 16:26). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (2Ch 24:18). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.
The Pulpit Commentary
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom. Lowth and Cheyne prefer to divide the two clauses differently, and to translate, "Except the Lord of hosts had left us a remnant, within a little we should have been like Sodom." The "remnant" is that of the few godly men who still inhabit Jerusalem. The comparison of Jerusalem with Sodom is made again in Isa_3:9, and is carried out at some length by Ezekiel (Eze_16:44-57). It implies a condition of extreme depravity.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom. Lowth and Cheyne prefer to divide the two clauses differently, and to translate, "Except the Lord of hosts had left us a remnant, within a little we should have been like Sodom." The "remnant" is that of the few godly men who still inhabit Jerusalem. The comparison of Jerusalem with Sodom is made again in Isa_3:9, and is carried out at some length by Ezekiel (Eze_16:44-57). It implies a condition of extreme depravity.
To What Purpose Is the Multitude of Your Sacrifices?
10Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
Jamieson-Fausset-Brown
10. Sodom--spiritually (Ge 19:24; Jr 23:14; Eze 16:46; Re 11:8).
10. Sodom--spiritually (Ge 19:24; Jr 23:14; Eze 16:46; Re 11:8).
The Pulpit Commentary
THE PEOPLE'S PLEA NO EXCUSE, BUT AN AGGRAVATION OF THEIR GUILT. The prophet supposes the people, by the mouth of their rulers, to meet the charge of rebellion with an appeal to the fact that they maintain all the outward ordinances of religion, as required by the Lawn and are therefore blameless. This draws from him a burst of indignant eloquence, which the Holy Spirit directs him to put, mainly, into the mouth of God (Isa_1:11-15), denouncing such a pretence of religion as an aggravation of their sin, and characterizing their whole worship as an "abomination."
Hear the word of the Lord; i.e. "Do not speak to no purpose, but hear." The rulers are supposed to have begun their plea, but the prophet stops them. Ye rulers of Sodom. Having said in the preceding verse how nearly Jerusalem had suffered the fate of Sodom and Gomorrah, the writer grows more bold, and proceeds to give Jerusalem the obnoxious names. Her "rulers, "literally, judges (katsin in Hebrew corresponding to kadi in Arabic), are "rulers of Sodom;" her people are the "people of Gomorrah." There is as much wickedness, though it may be not the same wickedness, in "the daughter of Zion" at the existing time, as in the cities of the plain when God destroyed them. The law of our God. Not the Levitical Law, though the word used has generally that sense, but the "instruction" or "direction" that was about to be uttered (comp. Psa_78:1; and see below, Isa_2:3 and Isa_51:4). See Mr. Cheyne's note on the passage.
THE PEOPLE'S PLEA NO EXCUSE, BUT AN AGGRAVATION OF THEIR GUILT. The prophet supposes the people, by the mouth of their rulers, to meet the charge of rebellion with an appeal to the fact that they maintain all the outward ordinances of religion, as required by the Lawn and are therefore blameless. This draws from him a burst of indignant eloquence, which the Holy Spirit directs him to put, mainly, into the mouth of God (Isa_1:11-15), denouncing such a pretence of religion as an aggravation of their sin, and characterizing their whole worship as an "abomination."
Hear the word of the Lord; i.e. "Do not speak to no purpose, but hear." The rulers are supposed to have begun their plea, but the prophet stops them. Ye rulers of Sodom. Having said in the preceding verse how nearly Jerusalem had suffered the fate of Sodom and Gomorrah, the writer grows more bold, and proceeds to give Jerusalem the obnoxious names. Her "rulers, "literally, judges (katsin in Hebrew corresponding to kadi in Arabic), are "rulers of Sodom;" her people are the "people of Gomorrah." There is as much wickedness, though it may be not the same wickedness, in "the daughter of Zion" at the existing time, as in the cities of the plain when God destroyed them. The law of our God. Not the Levitical Law, though the word used has generally that sense, but the "instruction" or "direction" that was about to be uttered (comp. Psa_78:1; and see below, Isa_2:3 and Isa_51:4). See Mr. Cheyne's note on the passage.
11To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
Jamieson-Fausset-Brown
11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (Ge 3:21; 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1Sa 15:22; Psa 50:9-13; 51:16-19; Ho 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Psa 40:6, 7; Da 9:24-27; He 10:1-14).
full--to satiety; weary of
burnt offerings--burnt whole, except the blood, which was sprinkled about the altar.
fat--not to be eaten by man, but burnt on the altar (Le 3:4, 5, 11, 17).
11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (Ge 3:21; 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1Sa 15:22; Psa 50:9-13; 51:16-19; Ho 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Psa 40:6, 7; Da 9:24-27; He 10:1-14).
full--to satiety; weary of
burnt offerings--burnt whole, except the blood, which was sprinkled about the altar.
fat--not to be eaten by man, but burnt on the altar (Le 3:4, 5, 11, 17).
The Pulpit Commentary
To what purpose is the multitude of your sacrifices unto me? Cui bono? What good end do they serve? "Thinkest thou that I will eat the flesh of bulls, and drink the blood of goats? "(Psa_1:1-6 :13). God "delights not in burnt offerings." From the time of Samuel he had declared, "Behold, to obey is better then sacrifice, and to hearken than the fat of rams" (1Sa_15:22). David had said of him, "Sacrifice and meat offering thou wouldest not; burnt offerings and sacrifice for sin hast thou not required" (Psa_40:8, Psa_40:9); and again, "I will not reprove thee because of thy sacrifices, or for thy burnt offerings, because they were not always before me. I will take no bullock out of thy house, nor he-goat out of thy folds; for all the beasts of the forest are mine, and so are the cattle upon a thousand hills" (Psa_50:8-10). Not, of course, that either David or Isaiah desired to abolish sacrifice, or had any commission so to do; but they were, both of them, anxious to impress on men that sacrifice, by itself, was nothing—that self-dedication, self-renunciation, true devotion of the heart, with its necessary concomitant obedience, must accompany sacrifice, for God to be pleased therewith. The sacrifices of a people such as is described in verses 21-23 could not but be an offence to him. Saith the Lord. The phrase employed is unusual, and almost confined to Isaiah, occurring elsewhere only in Psa_12:5. Isaiah uses it again in verse 18, and also in Isa_33:10; Isa_41:21; and Isa_66:9. It is explained to be emphatic, implying that this is what God says, and will say, concerning the matter in hand, once and forever (Kay). I am full of the burnt offerings of rams; rather, I am overfull, satiated, wearied with them. Barns formed a part of the required sacrifice on all great occasions, as at the Passover (Num_28:19), at the Feast of Weeks (Num_28:27), at the Feast of Tabernacles (Num_29:13, Num_29:17, Num_29:20, Num_29:23, Num_29:26, Num_29:29, Num_29:32, Num_29:36), at the Feast of Trumpets (Num_29:2), and on the great Day of Atonement (Num_29:8). They were commanded as the sole sacrifice for a trespass offering (Le Isa_5:16, Isa_5:18). Under David were offered on one occasion "a thousand rams" (1Ch_29:21); and the occasions where seven rams formed the legitimate sacrifice were many. Unaccompanied by a proper frame of mind, each such offering was an offence to God, displeased him, wearied him. The fat of fed beasts. The fat was always regarded, both by the Hebrews and the Greeks, as especially suitable for sacrifice. It was burnt upon the altar in every case, even where the greater part of the victim was consumed as food (see Le Isa_1:8, Isa_1:12; Isa_3:3, Isa_3:10, etc.; note particularly the expression in Le Isa_3:16, "All the fat is the Lord's"). "Fed beasts" are those which were kept separate in stalls or sheds for some time before the sacrifice, and given food in which there was nothing" unclean." The Paschal lambs were required to be thus separated and fed for four days (Exo_12:3, Exo_12:6). I delight not in the blood. The blood, "which is the life" (Le Isa_17:14), was to be sprinkled on the altar in every sacrifice of a victim. This sprinkling was of the very essence of the sacrifice (Le Isa_1:5; Isa_3:2, Isa_3:8, Isa_3:13; Isa_4:6, 17, 25, 30, etc.). Bullocks … lambs … he-goats. These, together with rams, constituted all the sacrificial beasts of the Hebrews.
To what purpose is the multitude of your sacrifices unto me? Cui bono? What good end do they serve? "Thinkest thou that I will eat the flesh of bulls, and drink the blood of goats? "(Psa_1:1-6 :13). God "delights not in burnt offerings." From the time of Samuel he had declared, "Behold, to obey is better then sacrifice, and to hearken than the fat of rams" (1Sa_15:22). David had said of him, "Sacrifice and meat offering thou wouldest not; burnt offerings and sacrifice for sin hast thou not required" (Psa_40:8, Psa_40:9); and again, "I will not reprove thee because of thy sacrifices, or for thy burnt offerings, because they were not always before me. I will take no bullock out of thy house, nor he-goat out of thy folds; for all the beasts of the forest are mine, and so are the cattle upon a thousand hills" (Psa_50:8-10). Not, of course, that either David or Isaiah desired to abolish sacrifice, or had any commission so to do; but they were, both of them, anxious to impress on men that sacrifice, by itself, was nothing—that self-dedication, self-renunciation, true devotion of the heart, with its necessary concomitant obedience, must accompany sacrifice, for God to be pleased therewith. The sacrifices of a people such as is described in verses 21-23 could not but be an offence to him. Saith the Lord. The phrase employed is unusual, and almost confined to Isaiah, occurring elsewhere only in Psa_12:5. Isaiah uses it again in verse 18, and also in Isa_33:10; Isa_41:21; and Isa_66:9. It is explained to be emphatic, implying that this is what God says, and will say, concerning the matter in hand, once and forever (Kay). I am full of the burnt offerings of rams; rather, I am overfull, satiated, wearied with them. Barns formed a part of the required sacrifice on all great occasions, as at the Passover (Num_28:19), at the Feast of Weeks (Num_28:27), at the Feast of Tabernacles (Num_29:13, Num_29:17, Num_29:20, Num_29:23, Num_29:26, Num_29:29, Num_29:32, Num_29:36), at the Feast of Trumpets (Num_29:2), and on the great Day of Atonement (Num_29:8). They were commanded as the sole sacrifice for a trespass offering (Le Isa_5:16, Isa_5:18). Under David were offered on one occasion "a thousand rams" (1Ch_29:21); and the occasions where seven rams formed the legitimate sacrifice were many. Unaccompanied by a proper frame of mind, each such offering was an offence to God, displeased him, wearied him. The fat of fed beasts. The fat was always regarded, both by the Hebrews and the Greeks, as especially suitable for sacrifice. It was burnt upon the altar in every case, even where the greater part of the victim was consumed as food (see Le Isa_1:8, Isa_1:12; Isa_3:3, Isa_3:10, etc.; note particularly the expression in Le Isa_3:16, "All the fat is the Lord's"). "Fed beasts" are those which were kept separate in stalls or sheds for some time before the sacrifice, and given food in which there was nothing" unclean." The Paschal lambs were required to be thus separated and fed for four days (Exo_12:3, Exo_12:6). I delight not in the blood. The blood, "which is the life" (Le Isa_17:14), was to be sprinkled on the altar in every sacrifice of a victim. This sprinkling was of the very essence of the sacrifice (Le Isa_1:5; Isa_3:2, Isa_3:8, Isa_3:13; Isa_4:6, 17, 25, 30, etc.). Bullocks … lambs … he-goats. These, together with rams, constituted all the sacrificial beasts of the Hebrews.
12When ye come to appear before me, who hath required this at your hand, to tread my courts?
Jamieson-Fausset-Brown
12. appear before me--in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Psa 42:2).
who hath required this--as if you were doing God a service by such hypocritical offerings (Job 35:7). God did require it (Ex 23:17), but not in this spirit (Mi 6:6, 7).
courts--areas, in which the worshippers were. None but priests entered the temple itself.
12. appear before me--in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Psa 42:2).
who hath required this--as if you were doing God a service by such hypocritical offerings (Job 35:7). God did require it (Ex 23:17), but not in this spirit (Mi 6:6, 7).
courts--areas, in which the worshippers were. None but priests entered the temple itself.
The Pulpit Commentary
When ye come to appear before me. Mr. Cheyne translates, "to see my face;" but most other commentators (Gesenius, Delitzsch, Ewald, Kay) regard the phrase used as equivalent to that employed in Exo_23:17; Exo_34:23; Deu_16:16; and the passage as referring to that attendance in the temple at the three great annual festivals, which was required of all adult male Israelites. The requirement of the Law was still observed in the letter, but not in the spirit. They came with no true religious object. Hence the question which follows: Who hath required this at your hand, to tread my courts? This was not what God had enjoined—a mere bodily attendance, a trampling of his courts with their feet, when their hearts were far from him.
When ye come to appear before me. Mr. Cheyne translates, "to see my face;" but most other commentators (Gesenius, Delitzsch, Ewald, Kay) regard the phrase used as equivalent to that employed in Exo_23:17; Exo_34:23; Deu_16:16; and the passage as referring to that attendance in the temple at the three great annual festivals, which was required of all adult male Israelites. The requirement of the Law was still observed in the letter, but not in the spirit. They came with no true religious object. Hence the question which follows: Who hath required this at your hand, to tread my courts? This was not what God had enjoined—a mere bodily attendance, a trampling of his courts with their feet, when their hearts were far from him.
13Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.
Jamieson-Fausset-Brown
13. oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Le 2:1-13). Hebrew, mincha.
incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Re 8:3).
new moons--observed as festivals (Nu 10:10; 28:11, 14) with sacrifices and blowing of silver trumpets.
sabbaths--both the seventh day and the beginning and closing days of the great feasts (Le 23:24-39).
away with--bear, Maurer translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Le 23:36; Joh 7:37).
13. oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Le 2:1-13). Hebrew, mincha.
incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Re 8:3).
new moons--observed as festivals (Nu 10:10; 28:11, 14) with sacrifices and blowing of silver trumpets.
sabbaths--both the seventh day and the beginning and closing days of the great feasts (Le 23:24-39).
away with--bear, Maurer translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Le 23:36; Joh 7:37).
The Pulpit Commentary
Bring no more vain oblations. The command is net "Bring no more oblations, "as though the daily oblation was to cease; but "bring no more oblations that are vain ones, "i.e. empty and unreal—mere forms, without the proper corresponding spirit. The "oblation" spoken of is the minchah, or "meat offering," cf. Le Isa_2:1-11; Num_28:12-31, which was a cake of fine flour mingled with oil, and generally had incense joined with it, which explains the nexus of this clause with the following one. Incense is an abomination unto me. God had commanded the use of incense in worship, as he had commanded burnt offerings and oblations (Exo_30:1-8, Exo_30:34-38; Le Exo_2:2; Exo_16:12, Exo_16:13). But incense symbolized prayer (Psa_141:2); and if no heartfelt prayer accompanied its use, it was emptied of all its significance, and became hateful to God—a mere form, and consequently an "abomination." The new moons and sabbaths, the calling of assemblies, I cannot away with. The weekly festival of the sabbath, the monthly one of the "new moon, "and the annual "assemblies" or "solemn feasts" (2Ch_8:13), were the main occasions of Jewish worship. As at this time conducted, God could endure none of them; all were tainted with the prevalent unreality. The construction of the passage is highly rhetorical, and indicates great excitement of feeling. Kay translates it literally, "New moon and sabbath, the calling of assemblies, I cannot—it is ungodliness—even the solemn meeting." The authors of the Revised Version also suppose an aposiopesis. The solemn meeting. The word thus translated is applied only to particular days in the great festival seasons, as to the eighth day of the Feast of Tabernacles (Le 23:36; Num_29:35; Neh_8:18), and the seventh day of the Passover (Deu_16:8), or else to days specially appointed for religious services by civil authority (2Ki_10:20; 2Ch_7:9; Joe_1:14; Joe_2:15). The meaning thus is, that even the very highest 'occasions of religious worship were abused by the Israelites of the time, and made an offence to God.
Bring no more vain oblations. The command is net "Bring no more oblations, "as though the daily oblation was to cease; but "bring no more oblations that are vain ones, "i.e. empty and unreal—mere forms, without the proper corresponding spirit. The "oblation" spoken of is the minchah, or "meat offering," cf. Le Isa_2:1-11; Num_28:12-31, which was a cake of fine flour mingled with oil, and generally had incense joined with it, which explains the nexus of this clause with the following one. Incense is an abomination unto me. God had commanded the use of incense in worship, as he had commanded burnt offerings and oblations (Exo_30:1-8, Exo_30:34-38; Le Exo_2:2; Exo_16:12, Exo_16:13). But incense symbolized prayer (Psa_141:2); and if no heartfelt prayer accompanied its use, it was emptied of all its significance, and became hateful to God—a mere form, and consequently an "abomination." The new moons and sabbaths, the calling of assemblies, I cannot away with. The weekly festival of the sabbath, the monthly one of the "new moon, "and the annual "assemblies" or "solemn feasts" (2Ch_8:13), were the main occasions of Jewish worship. As at this time conducted, God could endure none of them; all were tainted with the prevalent unreality. The construction of the passage is highly rhetorical, and indicates great excitement of feeling. Kay translates it literally, "New moon and sabbath, the calling of assemblies, I cannot—it is ungodliness—even the solemn meeting." The authors of the Revised Version also suppose an aposiopesis. The solemn meeting. The word thus translated is applied only to particular days in the great festival seasons, as to the eighth day of the Feast of Tabernacles (Le 23:36; Num_29:35; Neh_8:18), and the seventh day of the Passover (Deu_16:8), or else to days specially appointed for religious services by civil authority (2Ki_10:20; 2Ch_7:9; Joe_1:14; Joe_2:15). The meaning thus is, that even the very highest 'occasions of religious worship were abused by the Israelites of the time, and made an offence to God.
14Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
Jamieson-Fausset-Brown
14. appointed--the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [Hengstenberg]; they alone were fixed to certain times of the year.
weary--(Is 43:24).
14. appointed--the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [Hengstenberg]; they alone were fixed to certain times of the year.
weary--(Is 43:24).
The Pulpit Commentary
Your new moons. (For the ceremonies to be observed at the opening of each month, see Num_28:11-15.) Your appointed feasts. The "appointed feasts" are the great festival-times—the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. They do not include the sabbath or the "new moon, "with which they are, both here and elsewhere (1Ch_23:31; 2Ch_31:3), contrasted. They are a trouble unto me; literally, an encumbrance (see Deu_1:12).
Your new moons. (For the ceremonies to be observed at the opening of each month, see Num_28:11-15.) Your appointed feasts. The "appointed feasts" are the great festival-times—the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. They do not include the sabbath or the "new moon, "with which they are, both here and elsewhere (1Ch_23:31; 2Ch_31:3), contrasted. They are a trouble unto me; literally, an encumbrance (see Deu_1:12).
15And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Jamieson-Fausset-Brown
15. (Psa 66:18; Pr 28:9; La 3:43, 44).
spread ... hands--in prayer (1Ki 8:22). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (Mt 23:35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (De 10:16), that outward ritualism would satisfy God.
15. (Psa 66:18; Pr 28:9; La 3:43, 44).
spread ... hands--in prayer (1Ki 8:22). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (Mt 23:35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (De 10:16), that outward ritualism would satisfy God.
The Pulpit Commentary
I will hide mine eyes, etc. A time comes when the wicked are alarmed, and seek to turn to God; but it is too late. "Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me" (Pro_1:28). When ye make many prayers; literally, multiply prayer. Full of blood (comp. Isa_1:21). Actual bloodshed may be pointed at, as the murder of Zechariah (2Ch_24:21), and the fate which befell Isaiah himself, according to the tradition, would seem to show. But cruelty and oppression, producing poverty and wretchedness, and tending to shorten life, are no doubt also included (comp. Mic_3:10, Mic_3:11). These were the special sins of the time (see verses 17, 23).
I will hide mine eyes, etc. A time comes when the wicked are alarmed, and seek to turn to God; but it is too late. "Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me" (Pro_1:28). When ye make many prayers; literally, multiply prayer. Full of blood (comp. Isa_1:21). Actual bloodshed may be pointed at, as the murder of Zechariah (2Ch_24:21), and the fate which befell Isaiah himself, according to the tradition, would seem to show. But cruelty and oppression, producing poverty and wretchedness, and tending to shorten life, are no doubt also included (comp. Mic_3:10, Mic_3:11). These were the special sins of the time (see verses 17, 23).
Wash You, Make You Clean
16Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Jamieson-Fausset-Brown
16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Psa 51:2, 7, 10).
before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jr 32:19).
16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Psa 51:2, 7, 10).
before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jr 32:19).
The Pulpit Commentary
THE REQUIREMENT OF GOD—AMENDMENT OF LIFE. God, having put aside the worthless plea of outward religiousness made by his people, goes on to declare, by the mouth of his prophet, what he requires. First, in general terms (Isa_1:16), and then with distinct specification (Isa_1:17), he calls on them to amend their ways, both negatively ("cease to do evil") and positively ("learn to do well"). If they will really amend, then he assures them of forgiveness and favor; if they refuse and continue their rebellion, the sword will devour them.
Wash you, make you clean. The analogy of sin to defilement, and of washing to cleansing from sin, has been felt among men universally wherever there has been any sense of sin. Outward purification by water has been constantly made use of as typical of the recovery of inward purity. Hence the numerous washings of the Levitical Law (Exo_29:4; Le Exo_1:9, Exo_1:13; Num_19:7, Num_19:8, Num_19:19; Deu_21:6; Deu_23:11; etc.); hence the ablutions of the priests in Egypt (Herod; 2.37); hence the appropriateness of the rite of baptism; hence the symbolical washing of hands to free from complicity in blood-guiltiness (Mat_27:24). "Wash you, make you clean, "could not be misunderstood by the Israelites; they would know that it was a requirement to "wash their hands in innocency" (Psa_26:6; Psa_73:13), even apart from what follows. Put away the evil of your doings from before mine eyes. Not "hide it, "for that was impossible; but remove it altogether - in other words, "cease from it." "Cast off all the works of darkness;" get rid of evil, to begin with. So much is negative.
THE REQUIREMENT OF GOD—AMENDMENT OF LIFE. God, having put aside the worthless plea of outward religiousness made by his people, goes on to declare, by the mouth of his prophet, what he requires. First, in general terms (Isa_1:16), and then with distinct specification (Isa_1:17), he calls on them to amend their ways, both negatively ("cease to do evil") and positively ("learn to do well"). If they will really amend, then he assures them of forgiveness and favor; if they refuse and continue their rebellion, the sword will devour them.
Wash you, make you clean. The analogy of sin to defilement, and of washing to cleansing from sin, has been felt among men universally wherever there has been any sense of sin. Outward purification by water has been constantly made use of as typical of the recovery of inward purity. Hence the numerous washings of the Levitical Law (Exo_29:4; Le Exo_1:9, Exo_1:13; Num_19:7, Num_19:8, Num_19:19; Deu_21:6; Deu_23:11; etc.); hence the ablutions of the priests in Egypt (Herod; 2.37); hence the appropriateness of the rite of baptism; hence the symbolical washing of hands to free from complicity in blood-guiltiness (Mat_27:24). "Wash you, make you clean, "could not be misunderstood by the Israelites; they would know that it was a requirement to "wash their hands in innocency" (Psa_26:6; Psa_73:13), even apart from what follows. Put away the evil of your doings from before mine eyes. Not "hide it, "for that was impossible; but remove it altogether - in other words, "cease from it." "Cast off all the works of darkness;" get rid of evil, to begin with. So much is negative.
17Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
Jamieson-Fausset-Brown
17. seek judgment--justice, as magistrates, instead of seeking bribes (Jr 22:3, 16).
judge--vindicate (Psa 68:5; Jas 1:27).
17. seek judgment--justice, as magistrates, instead of seeking bribes (Jr 22:3, 16).
judge--vindicate (Psa 68:5; Jas 1:27).
The Pulpit Commentary
Learn to do well. Now comes the positive; first, in the general form" learn," etc.; which resembles the apostle's "Put on the armor of light" (Rom_13:12). Then follow the particulars. Seek judgment; or, seek out justice; i.e. endeavor to get justice done to all men; see that they "have right." Relieve the oppressed. So the LXX; the Vulgate, the Syriac, and the Chaldean Versions. But the word translated "oppressed" is thought by many to mean "oppressor" (Kimchi, Gesenius, Cheyne). This is certainly its meaning in Psa_71:4. Translate, tighten the oppressor; i.e. correct and chasten him. Judge the fatherless; rather, do justice to the orphan (Cheyne); see that he is not wronged—be his champion. Plead for the widow; i.e. plead her cause in the courts; or, if judge, and she have no advocate, lean towards her, as if her advocate. The widow and the orphan were taken under God's special protection from the time of Moses, and constantly commended to the tender care of the righteous (Exo_22:22-24; Deu_10:18; Deu_24:17; Deu_27:19, etc.).
Learn to do well. Now comes the positive; first, in the general form" learn," etc.; which resembles the apostle's "Put on the armor of light" (Rom_13:12). Then follow the particulars. Seek judgment; or, seek out justice; i.e. endeavor to get justice done to all men; see that they "have right." Relieve the oppressed. So the LXX; the Vulgate, the Syriac, and the Chaldean Versions. But the word translated "oppressed" is thought by many to mean "oppressor" (Kimchi, Gesenius, Cheyne). This is certainly its meaning in Psa_71:4. Translate, tighten the oppressor; i.e. correct and chasten him. Judge the fatherless; rather, do justice to the orphan (Cheyne); see that he is not wronged—be his champion. Plead for the widow; i.e. plead her cause in the courts; or, if judge, and she have no advocate, lean towards her, as if her advocate. The widow and the orphan were taken under God's special protection from the time of Moses, and constantly commended to the tender care of the righteous (Exo_22:22-24; Deu_10:18; Deu_24:17; Deu_27:19, etc.).
Come Now, and Let Us Reason Together
18Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Jamieson-Fausset-Brown
18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Is 43:26).
scarlet--the color of Jesus Christ's robe when bearing our "sins" (Mt 27:28). So Rahab's thread (Jos 2:18; compare Le 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.
snow--(Psa 51:7). Repentance is presupposed, before sin can be made white as snow (Is 1:19, 20); it too is God's gift (Jr 31:18, Lam 5:21, Acts 5:31).
red--refers to "blood" (Is 1:15).
as wool--restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Is 43:26).
scarlet--the color of Jesus Christ's robe when bearing our "sins" (Mt 27:28). So Rahab's thread (Jos 2:18; compare Le 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.
snow--(Psa 51:7). Repentance is presupposed, before sin can be made white as snow (Is 1:19, 20); it too is God's gift (Jr 31:18, Lam 5:21, Acts 5:31).
red--refers to "blood" (Is 1:15).
as wool--restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
The Pulpit Commentary
Come now, and let us reason together. God has from time to time permitted man to reason with him (Gen_18:23-32; Exo_4:1-17; Job_23:3-7; Mic_6:2); but it is difficult to see that there is any "reasoning" or "controversy" here. Mr. Cheyne translates, "Let us bring our dispute to an end." Though your sins be as scarlet … like crimson; i.e. "open, evident, glaring." Or there may be an allusion to their blood-guiltiness (see Isa_1:15, Isa_1:19). They shall be as white as snow. Comp. Psa_51:7, which is completely parallel, whether it was written before or after. There can be no better image of, purity than snow (comp. Job_9:30; Lam_4:7). As wool. A weaker illustration than the preceding one, but needed for the parallelism. (The resemblance of falling snow to wool is noted in Psa_147:16.)
Come now, and let us reason together. God has from time to time permitted man to reason with him (Gen_18:23-32; Exo_4:1-17; Job_23:3-7; Mic_6:2); but it is difficult to see that there is any "reasoning" or "controversy" here. Mr. Cheyne translates, "Let us bring our dispute to an end." Though your sins be as scarlet … like crimson; i.e. "open, evident, glaring." Or there may be an allusion to their blood-guiltiness (see Isa_1:15, Isa_1:19). They shall be as white as snow. Comp. Psa_51:7, which is completely parallel, whether it was written before or after. There can be no better image of, purity than snow (comp. Job_9:30; Lam_4:7). As wool. A weaker illustration than the preceding one, but needed for the parallelism. (The resemblance of falling snow to wool is noted in Psa_147:16.)
19If ye be willing and obedient, ye shall eat the good of the land:
Jamieson-Fausset-Brown
19-20. Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Ex 3:17). New Testament spiritual promises derive their imagery from the former (Mt 5:5).
19-20. Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Ex 3:17). New Testament spiritual promises derive their imagery from the former (Mt 5:5).
The Pulpit Commentary
If ye be willing and obedient. Rosenmüller explains this as equivalent to "if ye be willing to obey" (cf. Eze_3:7); but perhaps it is better to give each verb its separate force: "If you consent in your wills, and are also obedient in your actions" (so Kay). Ye shall eat the good of the land; i.e. there shall be no invasion; strangers shall not devour your crops (see Isa_1:7); you shall consume them yourselves. "The good of the land" is a common expression for its produce (Gen_45:18, Gen_45:20; Ezr_9:12; Neh_9:36; Jer_2:7).
If ye be willing and obedient. Rosenmüller explains this as equivalent to "if ye be willing to obey" (cf. Eze_3:7); but perhaps it is better to give each verb its separate force: "If you consent in your wills, and are also obedient in your actions" (so Kay). Ye shall eat the good of the land; i.e. there shall be no invasion; strangers shall not devour your crops (see Isa_1:7); you shall consume them yourselves. "The good of the land" is a common expression for its produce (Gen_45:18, Gen_45:20; Ezr_9:12; Neh_9:36; Jer_2:7).
20But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
The Pulpit Commentary
If ye refuse and rebel; i.e. "if ye neither consent in will, nor obey in act, "antithetical to the two verbs in the first clause of Isa_1:19. Ye shall be devoured; or, ye shall be eaten. The same verb as in the latter clause of Isa_1:19. With the sword. The metaphor is not a common one, but occurs in Jeremiah (Jer_2:30; Jer_12:12; Jer_46:10, Jer_46:14) and Nahum (Nah_2:13). The mouth of the Lord hath spoken it. A weighty ending, indicating the certainty of fulfillment, Jehovah, who cannot lie, has spoken; the result will assuredly follow.
If ye refuse and rebel; i.e. "if ye neither consent in will, nor obey in act, "antithetical to the two verbs in the first clause of Isa_1:19. Ye shall be devoured; or, ye shall be eaten. The same verb as in the latter clause of Isa_1:19. With the sword. The metaphor is not a common one, but occurs in Jeremiah (Jer_2:30; Jer_12:12; Jer_46:10, Jer_46:14) and Nahum (Nah_2:13). The mouth of the Lord hath spoken it. A weighty ending, indicating the certainty of fulfillment, Jehovah, who cannot lie, has spoken; the result will assuredly follow.
The Faithful City Become an Harlot
21How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
Jamieson-Fausset-Brown
21. faithful--as a wife (Is 54:5; 62:5; Ho 2:19, 20).
harlot--(Eze 16:28-35).
righteousness lodged--(2Pe 3:13).
murderers--murderous oppressors, as the antithesis requires (see on Is 1:15; 1Jo 3:15).
21. faithful--as a wife (Is 54:5; 62:5; Ho 2:19, 20).
harlot--(Eze 16:28-35).
righteousness lodged--(2Pe 3:13).
murderers--murderous oppressors, as the antithesis requires (see on Is 1:15; 1Jo 3:15).
The Pulpit Commentary
ISAIAH'S LAMENT OVER JERUSALEM. The exhortation to amendment has been made—the results have been set forth; the temporal reward has been promised; the temporal vengeance, unless they amend, threatened. Time must be allowed the people for the prophet's words to reach them, and do their work upon them, i.e. either soften or harden them. Meanwhile, Isaiah reflects on the condition of Jerusalem, and the unlikelihood of its rulers turning to God in consequence of his preaching.
How is the faithful city become an harlot! Not here an idolatress, but one that has left her first love, and turned to other attractions. Faithful once to her lord her spouse (Cant; passim), she has now cast him off—she is an adulterous wife, she no longer obeys or loves her husband. It was full of judgment; righteousness, etc. "She that was full" (Revised Version). Under Solomon (1Ki_3:9-28) and again under Jehoshaphat (2Ch_19:5-11). It is not clear when the systematic perversion of justice by the rulers began. Perhaps it originated in the latter part of Uzziah's reign, when the royal authority was weakened by being divided between Uzziah and Jotham (2Ch_26:21). But now murderers (see the last note on Isa_1:15).
ISAIAH'S LAMENT OVER JERUSALEM. The exhortation to amendment has been made—the results have been set forth; the temporal reward has been promised; the temporal vengeance, unless they amend, threatened. Time must be allowed the people for the prophet's words to reach them, and do their work upon them, i.e. either soften or harden them. Meanwhile, Isaiah reflects on the condition of Jerusalem, and the unlikelihood of its rulers turning to God in consequence of his preaching.
How is the faithful city become an harlot! Not here an idolatress, but one that has left her first love, and turned to other attractions. Faithful once to her lord her spouse (Cant; passim), she has now cast him off—she is an adulterous wife, she no longer obeys or loves her husband. It was full of judgment; righteousness, etc. "She that was full" (Revised Version). Under Solomon (1Ki_3:9-28) and again under Jehoshaphat (2Ch_19:5-11). It is not clear when the systematic perversion of justice by the rulers began. Perhaps it originated in the latter part of Uzziah's reign, when the royal authority was weakened by being divided between Uzziah and Jotham (2Ch_26:21). But now murderers (see the last note on Isa_1:15).
22Thy silver is become dross, thy wine mixed with water:
Jamieson-Fausset-Brown
22. Thy princes and people are degenerate in "solid worth," equivalent to "silver" (Jr 6:28, 30; Eze 22:18, 19), and in their use of the living Word, equivalent to "wine" (So 7:9).
mixed--literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.
22. Thy princes and people are degenerate in "solid worth," equivalent to "silver" (Jr 6:28, 30; Eze 22:18, 19), and in their use of the living Word, equivalent to "wine" (So 7:9).
mixed--literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.
The Pulpit Commentary
Thy silver is become dross. Primarily, "thy great men have deteriorated." From pure silver, they have become mere dross, the vile refuse of the smelted ore, only fit to be cast away as worthless. But per-Imps there is some further reference to all that was once precious in Jerusalem; there had been a general deterioration—all the silver was now a debased metal of no value. Thy wine mixed with water. A parallelism; but (as so often happens) a weakened iteration of the preceding sentiment.
Thy silver is become dross. Primarily, "thy great men have deteriorated." From pure silver, they have become mere dross, the vile refuse of the smelted ore, only fit to be cast away as worthless. But per-Imps there is some further reference to all that was once precious in Jerusalem; there had been a general deterioration—all the silver was now a debased metal of no value. Thy wine mixed with water. A parallelism; but (as so often happens) a weakened iteration of the preceding sentiment.
23Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
Jamieson-Fausset-Brown
23. companions of thieves--by connivance (Pr 29:24).
gifts--(Eze 22:12). A nation's corruption begins with its rulers.
23. companions of thieves--by connivance (Pr 29:24).
gifts--(Eze 22:12). A nation's corruption begins with its rulers.
The Pulpit Commentary
Thy princes are rebellious; i.e. "rebels against their true King, Jehovah." Companions of thieves. Leagued with those who are engaged in filching away the inheritance of the widow and the orphan by chicane in the law courts (see above, Isa_1:15-17; and compare the Homiletics on Isa_1:16-20). Gifts … rewards; i.e. "bribes, "given and taken on the condition of their perverting justice (comp. Jer_22:17; Eze_22:12; Mic_3:11; Mic_7:3). They judge not the fatherless, etc. They dismiss the orphan's complaint without hearing it, and are so noted for perversion of justice that the widow does not even bring her cause before them.
Thy princes are rebellious; i.e. "rebels against their true King, Jehovah." Companions of thieves. Leagued with those who are engaged in filching away the inheritance of the widow and the orphan by chicane in the law courts (see above, Isa_1:15-17; and compare the Homiletics on Isa_1:16-20). Gifts … rewards; i.e. "bribes, "given and taken on the condition of their perverting justice (comp. Jer_22:17; Eze_22:12; Mic_3:11; Mic_7:3). They judge not the fatherless, etc. They dismiss the orphan's complaint without hearing it, and are so noted for perversion of justice that the widow does not even bring her cause before them.
24Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
Jamieson-Fausset-Brown
24. Lord ... Lord--Adonai, Jehovah.
mighty One of Israel--mighty to take vengeance, as before, to save.
Ah--indignation.
ease me--My long tried patience will find relief in at last punishing the guilty (Eze 5:13). God's language condescends to human conceptions.
24. Lord ... Lord--Adonai, Jehovah.
mighty One of Israel--mighty to take vengeance, as before, to save.
Ah--indignation.
ease me--My long tried patience will find relief in at last punishing the guilty (Eze 5:13). God's language condescends to human conceptions.
The Pulpit Commentary
THE DECLARATION OF GOD'S JUDGMENT. It is foreknown to God that Israel will not repent. He therefore fulminates his judgment; which, however, is still conditional, so far as individuals are con-corned. His vengeance will fall upon the land; but the result will be twofold. Destruction will come upon the unrighteous and the sinners (Isa_1:28)—they will be "consumed" (Isa_1:28), and "confounded" (Isa_1:29); but there will be some on whom the punishment will have a purifying power, whose dross it will purge away, and whom it will convert to God (Isa_1:25, Isa_1:27). From these will rise up a new Jerusalem—a "city of righteousness," a "faithful stronghold" (Isa_1:26).
The Lord, the Lord of hosts. In the original, Ha-Adon, Jehovah Sabaoth—i.e. "The Lord" (or "Master" of men and angels), "the Self-Existing One of the hosts of heaven"—i.e; their God, the only proper object of their worship. It gives peculiar weight and significance to this prophecy, that it is introduced by a triple designation of the Divine Being. The Mighty One of Israel. A very unusual designation, only found here and, with the modification of "Jacob" for "Israel, "in the following places: Isa_49:26; Isa_60:16; Gen_49:24; Psa_132:2, Psa_132:5. God's might would be shown alike in his vengeance on his enemies, and in his purification of a remnant to serve him. I will ease me of mine adversaries; literally, I will comfort me; i.e. I will rid myself of them, and so obtain the only comfort that they will allow me to receive from them (comp. Eze_5:13, "I will cause my fury to rest upon them, and I will be comforted").
THE DECLARATION OF GOD'S JUDGMENT. It is foreknown to God that Israel will not repent. He therefore fulminates his judgment; which, however, is still conditional, so far as individuals are con-corned. His vengeance will fall upon the land; but the result will be twofold. Destruction will come upon the unrighteous and the sinners (Isa_1:28)—they will be "consumed" (Isa_1:28), and "confounded" (Isa_1:29); but there will be some on whom the punishment will have a purifying power, whose dross it will purge away, and whom it will convert to God (Isa_1:25, Isa_1:27). From these will rise up a new Jerusalem—a "city of righteousness," a "faithful stronghold" (Isa_1:26).
The Lord, the Lord of hosts. In the original, Ha-Adon, Jehovah Sabaoth—i.e. "The Lord" (or "Master" of men and angels), "the Self-Existing One of the hosts of heaven"—i.e; their God, the only proper object of their worship. It gives peculiar weight and significance to this prophecy, that it is introduced by a triple designation of the Divine Being. The Mighty One of Israel. A very unusual designation, only found here and, with the modification of "Jacob" for "Israel, "in the following places: Isa_49:26; Isa_60:16; Gen_49:24; Psa_132:2, Psa_132:5. God's might would be shown alike in his vengeance on his enemies, and in his purification of a remnant to serve him. I will ease me of mine adversaries; literally, I will comfort me; i.e. I will rid myself of them, and so obtain the only comfort that they will allow me to receive from them (comp. Eze_5:13, "I will cause my fury to rest upon them, and I will be comforted").
25And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
Jamieson-Fausset-Brown
25. turn ... hand--not in wrath, but in grace (Zec 13:7), "upon thee," as Is 1:26, 27 show; contrasted with the enemies, of whom He will avenge Himself (Is 1:24).
purely--literally, "as alkali purifies."
thy dross--not thy sins, but the sinful persons (Jr 6:29); "enemies" (Is 1:24); degenerate princes (see on Is 1:22), intermingled with the elect "remnant" of grace.
tin--Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
25. turn ... hand--not in wrath, but in grace (Zec 13:7), "upon thee," as Is 1:26, 27 show; contrasted with the enemies, of whom He will avenge Himself (Is 1:24).
purely--literally, "as alkali purifies."
thy dross--not thy sins, but the sinful persons (Jr 6:29); "enemies" (Is 1:24); degenerate princes (see on Is 1:22), intermingled with the elect "remnant" of grace.
tin--Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
The Pulpit Commentary
I will turn my hand upon thee; rather, I will bring back my hand upon thee; i.e. I will once more put forth the "strong hand and mighty arm, with which I brought thee out of Egypt" (Psa_136:12), and will work another deliverance—the deliverance of Israel out of captivity. Purely purge away thy dross; literally, will purge away thy dross like borax, which was used as a flux in purifying the metal. The prophet continues the metaphor of Isa_1:22. And take away all thy tin; rather, thy had—the alloy with which the "silver" had become mixed.
I will turn my hand upon thee; rather, I will bring back my hand upon thee; i.e. I will once more put forth the "strong hand and mighty arm, with which I brought thee out of Egypt" (Psa_136:12), and will work another deliverance—the deliverance of Israel out of captivity. Purely purge away thy dross; literally, will purge away thy dross like borax, which was used as a flux in purifying the metal. The prophet continues the metaphor of Isa_1:22. And take away all thy tin; rather, thy had—the alloy with which the "silver" had become mixed.
Judgment and Restoration
26And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
Jamieson-Fausset-Brown
26. As the degeneracy had shown itself most in the magistrates (Is 1:17-23), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (Is 32:1; 52:8; Jr 33:7; Mt 19:28).
faithful--no longer "an harlot."
26. As the degeneracy had shown itself most in the magistrates (Is 1:17-23), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (Is 32:1; 52:8; Jr 33:7; Mt 19:28).
faithful--no longer "an harlot."
The Pulpit Commentary
I will restore thy judges as at the first (see Exo_19:25, 26). In the early times there was no bribery, no perversion of justice (Jer_2:2, Jer_2:3). God will bring back a time when the nation will renew its first love, and be as it was in the days of Moses and Joshua. Thy counselors. The city of righteousness; or, of justice. The prophecy may have been fulfilled in part by the earthly Jerusalem under Zerubhabel, Ezra, and the Maccabees. but is mainly fulfilled in the heavenly Jerusalem—the Church of God, the true Israel. The faithful city (comp. verse 21). Certainly the post-Captivity Church was "faithful" to Jehovah, in the way of acknowledging him, and him only, to be God, to a very remarkable degree, and in strong contrast to its inclination during pro-Captivity times.
I will restore thy judges as at the first (see Exo_19:25, 26). In the early times there was no bribery, no perversion of justice (Jer_2:2, Jer_2:3). God will bring back a time when the nation will renew its first love, and be as it was in the days of Moses and Joshua. Thy counselors. The city of righteousness; or, of justice. The prophecy may have been fulfilled in part by the earthly Jerusalem under Zerubhabel, Ezra, and the Maccabees. but is mainly fulfilled in the heavenly Jerusalem—the Church of God, the true Israel. The faithful city (comp. verse 21). Certainly the post-Captivity Church was "faithful" to Jehovah, in the way of acknowledging him, and him only, to be God, to a very remarkable degree, and in strong contrast to its inclination during pro-Captivity times.
27Zion shall be redeemed with judgment, and her converts with righteousness.
Jamieson-Fausset-Brown
27. redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (1Pe 1:18, 19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Is 42:21; Ro 3:26); so they become man's when "converted" (Ro 8:3, 4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.
converts--so Maurer. But Margin, "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better.
27. redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (1Pe 1:18, 19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Is 42:21; Ro 3:26); so they become man's when "converted" (Ro 8:3, 4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.
converts--so Maurer. But Margin, "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better.
The Pulpit Commentary
Redeemed with judgment; rather, delivered through judgment; i.e. God's judgment shall have the effect of "delivering" a remnant, who shall build up Zion once more, and dwell in it. Her converts; i.e. those of her children who turn to God, shall be delivered through God's righteousness, i.e. through the righteous vengeance which he executes upon the unfaithful nation. Some, however, understand both clauses to mean that the penitent remnant shall "deliver their own souls by their righteousness" (comp. Eze_14:14, Eze_14:20; Eze_18:27, etc.).
Redeemed with judgment; rather, delivered through judgment; i.e. God's judgment shall have the effect of "delivering" a remnant, who shall build up Zion once more, and dwell in it. Her converts; i.e. those of her children who turn to God, shall be delivered through God's righteousness, i.e. through the righteous vengeance which he executes upon the unfaithful nation. Some, however, understand both clauses to mean that the penitent remnant shall "deliver their own souls by their righteousness" (comp. Eze_14:14, Eze_14:20; Eze_18:27, etc.).
28And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
Jamieson-Fausset-Brown
28. destruction--literally, "breaking into shivers" (Re 2:27). The prophets hasten forward to the final extinction of the ungodly (Psa 37:20; Re 19:20; 20:15); of which antecedent judgments are types.
28. destruction--literally, "breaking into shivers" (Re 2:27). The prophets hasten forward to the final extinction of the ungodly (Psa 37:20; Re 19:20; 20:15); of which antecedent judgments are types.
The Pulpit Commentary
Transgressors … sinners … they that forsake the Lord (comp. Isa_1:2 and Isa_1:4). These are scarcely distinct classes—rather different names for the ungodly. All of them, by whatever name they were called, would perish "together."
Transgressors … sinners … they that forsake the Lord (comp. Isa_1:2 and Isa_1:4). These are scarcely distinct classes—rather different names for the ungodly. All of them, by whatever name they were called, would perish "together."
29For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
Jamieson-Fausset-Brown
29. ashamed--(Ro 6:21).
oaks--Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the Greek for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
gardens--planted enclosures for idolatry; the counterpart of the garden of Eden.
29. ashamed--(Ro 6:21).
oaks--Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the Greek for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
gardens--planted enclosures for idolatry; the counterpart of the garden of Eden.
The Pulpit Commentary
The oaks which ye have desired are, primarily, the "green trees" under which images were set up (2Ki_17:10), but perhaps represent also any worldly attractions which draw the soul away from God—as wealth, or power, or honors. In the day of suffering, sinners are ashamed of having been led away by such poor temptations as those to which they have yielded (comp. Rom_6:21, "What fruit had ye then in those things whereof ye are now ashamed?"). The gardens. Kay suggests "idolatrous pleasure-gardens as those at Daphne, near Antioch, "which is a reasonable exegesis. Such were probably to be found wherever Astarte, or the "Dea Syra," was worshipped.
The oaks which ye have desired are, primarily, the "green trees" under which images were set up (2Ki_17:10), but perhaps represent also any worldly attractions which draw the soul away from God—as wealth, or power, or honors. In the day of suffering, sinners are ashamed of having been led away by such poor temptations as those to which they have yielded (comp. Rom_6:21, "What fruit had ye then in those things whereof ye are now ashamed?"). The gardens. Kay suggests "idolatrous pleasure-gardens as those at Daphne, near Antioch, "which is a reasonable exegesis. Such were probably to be found wherever Astarte, or the "Dea Syra," was worshipped.
30For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
Jamieson-Fausset-Brown
30. oak--Ye shall be like the "oaks," the object of your "desire" (Is 1:29). People become like the gods they worship; they never rise above their level (Psa 135:18). So men's sins become their own scourges (Jr 2:9). The leaf of the idol oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (Is 1:29).
30. oak--Ye shall be like the "oaks," the object of your "desire" (Is 1:29). People become like the gods they worship; they never rise above their level (Psa 135:18). So men's sins become their own scourges (Jr 2:9). The leaf of the idol oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (Is 1:29).
The Pulpit Commentary
Ye shall be as an oak, etc. Contrast the case of the godly, whose "leaf shall not wither" (Psa_1:3).
Ye shall be as an oak, etc. Contrast the case of the godly, whose "leaf shall not wither" (Psa_1:3).
31And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.
Jamieson-Fausset-Brown
31. strong--powerful rulers (Am 2:9).
maker of it--rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."
both--the wicked ruler, and "his work," which "is as a spark."
31. strong--powerful rulers (Am 2:9).
maker of it--rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."
both--the wicked ruler, and "his work," which "is as a spark."
The Pulpit Commentary
The strong (literally, the strong one) shall be as tow; i.e. weak and powerless (comp. Jdg_16:9), utterly unable to resist the Divine fiat when it goes forth. The maker of it. An extraordinary mistranslation, since po'al never means anything but "work." His own acts would light the fire by which the "strong one" would be consumed and perish.
"Nec lex justior ulla est,
Quam necis artifices arts perire sua."
The strong (literally, the strong one) shall be as tow; i.e. weak and powerless (comp. Jdg_16:9), utterly unable to resist the Divine fiat when it goes forth. The maker of it. An extraordinary mistranslation, since po'al never means anything but "work." His own acts would light the fire by which the "strong one" would be consumed and perish.
"Nec lex justior ulla est,
Quam necis artifices arts perire sua."
THE HOLY BIBLE
Isaiah
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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