Isaiah 1-4

Isaiah signifies, "The salvation of the Lord;" a very suitable name for this prophet, who prophesies so much of Jesus the Saviour, and his salvation. God's professing people did not know or consider that they owed their lives and comforts to God's fatherly care and kindness. How many are very careless in the affairs of their souls! Not considering what we do know in religion, does us as much harm, as ignorance of what we should know. The wickedness was universal. Here is a comparison taken from a sick and diseased body. The distemper threatens to be mortal. From the sole of the foot even to the head; from the meanest peasant to the greatest peer, there is no soundness, no good principle, no religion, for that is the health of the soul. Nothing but guilt and corruption; the sad effects of Adam's fall. This passage declares the total depravity of human nature. While sin remains unrepented, nothing is done toward healing these wounds, and preventing fatal effects. Jerusalem was exposed and unprotected, like the huts or sheds built up to guard ripening fruits. These are still to be seen in the East, where fruits form a large part of the summer food of the people. But the Lord had a small remnant of pious servants at Jerusalem. It is of the Lord's mercies that we are not consumed. The evil nature is in every one of us; only Jesus and his sanctifying Spirit can restore us to spiritual health.

The corruptions prevailing among the Jews. (Is. 1:1-9) Severe censures. (Is. 1:10-15) Exhortations to repentance. (Is. 1:16-20) The state of Judah is lamented; with gracious promises of the gospel times. (Is. 1:21-31)

Judea was desolate, and their cities burned. This awakened them to bring sacrifices and offerings, as if they would bribe God to remove the punishment, and give them leave to go on in their sin. Many who will readily part with their sacrifices, will not be persuaded to part with their sins. They relied on the mere form as a service deserving a reward. The most costly devotions of wicked people, without thorough reformation of heart and life, cannot be acceptable to God. He not only did not accept them, but he abhorred them. All this shows that sin is very hateful to God. If we allow ourselves in secret sin, or forbidden indulgences; if we reject the salvation of Christ, our very prayers will become abomination.

Not only feel sorrow for the sin committed, but break off the practice. We must be doing, not stand idle. We must be doing the good the Lord our God requires. It is plain that the sacrifices of the law could not atone, even for outward national crimes. But, blessed be God, there is a Fountain opened, in which sinners of every age and rank may be cleansed. Though our sins have been as scarlet and crimson, a deep dye, a double dye, first in the wool of original corruption, and afterwards in the many threads of actual transgression; though we have often dipped into sin, by many backslidings; yet pardoning mercy will take out the stain, Ps. 51:7. They should have all the happiness and comfort they could desire. Life and death, good and evil, are set before us. O Lord, incline all of us to live to thy glory.

Neither holy cities nor royal ones are faithful to their trust, if religion does not dwell in them. Dross may shine like silver, and the wine that is mixed with water may still have the colour of wine. Those have a great deal to answer for, who do not help the oppressed, but oppress them. Men may do much by outward restraints; but only God works effectually by the influences of his Spirit, as a Spirit of Judgment. Sin is the worst captivity, the worst slavery. The redemption of the spiritual Zion, by the righteousness and death of Christ, and by his powerful grace, most fully accord with what is here meant. Utter ruin is threatened. The Jews should become as a tree when blasted by heat; as a garden without water, which in those hot countries would soon be burned up. Thus shall they be that trust in idols, or in an arm of flesh. Even the strong man shall be as tow; not only soon broken, and pulled to pieces, but easily catching fire. When the sinner has made himself as tow and stubble, and God makes himself as a consuming fire, what can prevent the utter ruin of the sinner?

The calling of the Gentiles, the spread of the gospel, and that far more extensive preaching of it yet to come, are foretold. Let Christians strengthen one another, and support one another. It is God who teaches his people, by his word and Spirit. Christ promotes peace, as well as holiness. If all men were real Christians, there could be no war; but nothing answering to these expressions has yet taken place on the earth. Whatever others do, let us walk in the light of this peace. Let us remember that when true religion flourishes, men delight in going up to the house of the Lord, and in urging others to accompany them. Those are in danger who please themselves with strangers to God; for we soon learn to follow the ways of persons whose company we keep. It is not having silver and gold, horses and chariots, that displeases God, but depending upon them, as if we could not be safe, and easy, and happy without them, and could not but be so with them. Sin is a disgrace to the poorest and the lowest. And though lands called Christian are not full of idols, in the literal sense, are they not full of idolized riches? and are not men so busy about their gains and indulgences, that the Lord, his truths, and precepts, are forgotten or despised?

The conversion of the Gentiles, Description of the sinfulness of Israel. (Is. 2:1-9) The awful punishment of unbelievers. (Is. 2:10-22)

The taking of Jerusalem by the Chaldeans seems first meant here, when idolatry among the Jews was done away; but our thoughts are led forward to the destruction of all the enemies of Christ. It is folly for those who are pursued by the wrath of God, to think to hide or shelter themselves from it. The shaking of the earth will be terrible to those who set their affections on things of the earth. Men's haughtiness will be brought down, either by the grace of God convincing them of the evil of pride, or by the providence of God depriving them of all the things they were proud of. The day of the Lord shall be upon those things in which they put their confidence. Those who will not be reasoned out of their sins, sooner or later shall be frightened out of them. Covetous men make money their god; but the time will come when they will feel it as much their burden. This whole passage may be applied to the case of an awakened sinner, ready to leave all that his soul may be saved. The Jews were prone to rely on their heathen neighbours; but they are here called upon to cease from depending on mortal man. We are all prone to the same sin. Then let not man be your fear, let not him be your hope; but let your hope be in the Lord your God. Let us make this our great concern.

God was about to deprive Judah of every stay and support. The city and the land were to be made desolate, because their words and works had been rebellious against the Lord; even at his holy temple. If men do not stay themselves upon God, he will soon remove all other supports, and then they must sink. Christ is the Bread of life and the Water of life; if he be our Stay, we shall find that is a good part not to be taken away, John 6:27. Here note, 1. That the condition of sinners is exceedingly woful. 2. It is the soul that is damaged by sin. 3. Whatever evil befals sinners, be sure that they bring it on themselves.

The calamities about to come upon the land. (Is. 3:1-9) The wickedness of the people. (Is. 3:10-15) The distress of the proud, luxurious women of Zion. (Is. 3:16-26)

The rule was certain; however there might be national prosperity or trouble, it would be well with the righteous and ill with the wicked. Blessed be God, there is abundant encouragement to the righteous to trust in him, and for sinners to repent and return to him. It was time for the Lord to show his might. He will call men to a strict account for all the wealth and power intrusted to and abused by them. If it is sinful to disregard the necessities of the poor, how odious and wicked a part do they act, who bring men into poverty, and then oppress them!

The prophet reproves and warns the daughters of Zion of the sufferings coming upon them. Let them know that God notices the folly and vanity of proud women, even of their dress. The punishments threatened answered the sin. Loathsome diseases often are the just punishment of pride. It is not material to ask what sort of ornaments they wore; many of these things, if they had not been in fashion, would have been ridiculed then as now. Their fashions differed much from those of our times, but human nature is the same. Wasting time and money, to the neglect of piety, charity, and even of justice, displease the Lord. Many professors at the present day, seem to think there is no harm in worldly finery; but were it not a great evil, would the Holy Spirit have taught the prophet to expose it so fully? The Jews being overcome, Jerusalem would be levelled with the ground; which is represented under the idea of a desolate female seated upon the earth. And when the Romans had destroyed Jerusalem, they struck a medal, on which was represented a woman sitting on the ground in a posture of grief. If sin be harboured within the walls, lamentation and mourning are near the gates.

This first verse belongs to the third chapter. When the troubles should come upon the land, as the unmarried state was deemed reproachful among the Jews, these women would act contrary to common usage, and seek husbands for themselves.

The havoc occasioned by war. (Is. 4:1) The times of the Messiah. (Is. 4:2-6)

Not only the setting forth Christ's kingdom in the times of the apostles, but its enlargement by gathering the dispersed Jews into the church, is foretold. Christ is called the Branch of the Lord, being planted by his power, and flourishing to his praise. The gospel is the fruit of the Branch of the Lord; all the graces and comforts of the gospel spring from Christ. It is called the fruit of the earth, because it sprang up in this world, and was suited for the present state. It will be good evidence that we are distinguished from those merely called Israel, if we are brought to see all beauty in Christ, and holiness. As a type of this blessed day, Jerusalem should again flourish as a branch, and be blessed with the fruits of the earth. God will keep for himself a holy seed. When most of those that have a place and a name in Zion, and in Jerusalem, shall be cut off by their unbelief, some shall be left. Those only that are holy shall be left, when the Son of man shall gather out of his kingdom every thing which offends. By the judgment of God's providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work. An ardent love to Christ and souls, and zeal against sin, will carry men on with resolution in endeavours to turn away ungodliness from Jacob. Every affliction serves believers as a furnace, to purify them from dross; and the convincing, enlightening, and powerful influences of the Holy Spirit, gradually root out their lusts, and render them holy as He is holy. God will protect his church, and all that belong to it. Gospel truths and ordinances are the glory of the church. Grace in the soul is the glory of it; and those that have it are kept by the power of God. But only those who are weary will seek rest; only those who are convinced that a storm is approaching, will look for shelter. Affected with a deep sense of the Divine displeasure, to which we are exposed by sin, let us at once have recourse to Jesus Christ, and thankfully accept the refuge he affords.

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 (Isa 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Isa 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 (Ps 48:2, 3, 9; Jer 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 (Isa 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Isa 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Isa 6:1-13; the prophecies under Hezekiah follow next.

The very words of Moses (De 32:1); this implies that the law was the charter and basis of all prophecy (Isa 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 (Isa 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jer 2:6-8; Ro 9:4, 5).

(Jer 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 (Isa 41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).

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 (Ps 38:4; Mt 11:28). seed--another appellation of God's elect (Ge 12:7; Jer 2:21), designed to be a "holy seed" (Isa 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" (Ps 58:3).

Why--rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Ps 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; Jer 2:19; Ho 8:11). "Sick," literally, "is in a state of sickness" [Gesenius]; "has passed into sickness" [Maurer].

From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See Isa 9:13-16. He first states their wretched condition, obvious to all (Isa 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).

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 (Isa 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.

daughter of Zion--the city (Ps 9:14), Jerusalem and its inhabitants (2Ki 19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (Isa 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 Isa 1:9 require, preserved, namely, from the desolation all round [Maurer].

Jehovah of Sabaoth, that is, God of the angelic and starry hosts (Ps 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.

Sodom--spiritually (Ge 19:24; Jer 23:14; Eze 16:46; Re 11:8).

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; Ps 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" (Ps 40:6, 7; Da 9:24-27; Heb 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).

appear before me--in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Ps 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 (Mic 6:6, 7). courts--areas, in which the worshippers were. None but priests entered the temple itself.

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 (Ps 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).

appointed--the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [Hengstenberg]; they alone were fixed to certain times of the year. weary--(Isa 43:24).

(Ps 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.

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 (Ps 51:2, 7, 10). before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jer 32:19).

seek judgment--justice, as magistrates, instead of seeking bribes (Jer 22:3, 16). judge--vindicate (Ps 68:5; Jas 1:27).

God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Isa 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--(Ps 51:7). Repentance is presupposed, before sin can be made white as snow (Isa 1:19, 20); it too is God's gift (Jer 31:18, Lam 5:21, Acts 5:31). red--refers to "blood" (Isa 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.

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).

Lord hath spoken it--Isaiah's prophecies rest on the law (Le 26:33). God alters not His word (Numbers 23. 19).

faithful--as a wife (Isa 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 Isa 1:15; 1Jo 3:15).

Thy princes and people are degenerate in "solid worth," equivalent to "silver" (Jer 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.

companions of thieves--by connivance (Pr 29:24). gifts--(Eze 22:12). A nation's corruption begins with its rulers.

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.

turn ... hand--not in wrath, but in grace (Zec 13:7), "upon thee," as Isa 1:26, 27 show; contrasted with the enemies, of whom He will avenge Himself (Isa 1:24). purely--literally, "as alkali purifies." thy dross--not thy sins, but the sinful persons (Jer 6:29); "enemies" (Isa 1:24); degenerate princes (see on Isa 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.

As the degeneracy had shown itself most in the magistrates (Isa 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 (Isa 32:1; 52:8; Jer 33:7; Mt 19:28). faithful--no longer "an harlot."

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 (Isa 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.

destruction--literally, "breaking into shivers" (Re 2:27). The prophets hasten forward to the final extinction of the ungodly (Ps 37:20; Re 19:20; 20:15); of which antecedent judgments are types.

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.

oak--Ye shall be like the "oaks," the object of your "desire" (Isa 1:29). People become like the gods they worship; they never rise above their level (Ps 135:18). So men's sins become their own scourges (Jer 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" (Isa 1:29).

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 inscription. The word--the revelation.

Same as Mic 4:1. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. Hengstenberg on slight grounds makes Mic 4:1 the original. last days--that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Mt 13:32; Lu 2:31, 32; Ac 1:6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Ps 68:15, 16; 72:8, 11). mountain of the Lord's house ... in the top, &c.--the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it. flow--as a broad stream (Isa 66:12).

If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zec 8:21, 23; Joe 2:28). from Jerusalem--(Lu 24:47) an earnest of the future relations of Jerusalem to Christendom (Ro 11:12, 15).

judge--as a sovereign umpire, settling all controversies (compare Isa 11:4). Lowth translates "work," "conviction." plowshares--in the East resembling a short sword (Isa 9:6, 7; Zec 9:10).

The connection is: As Israel's high destiny is to be a blessing to all nations (Ge 12:3), let Israel's children walk worthy of it (Eph 5:8).

Therefore--rather, "For": reasons why there is the more need of the exhortation in Isa 2:5. thou--transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject. replenished--rather, filled, namely, with the superstitions of the East, Syria, and Chaldea. soothsayers--forbidden (De 18:10-14). Philistines--southwest of Palestine: antithesis to "the east." please themselves--rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (Ex 23:32; Ne 13:23, &c.).

gold--forbidden to be heaped together (De 17:17). Solomon disobeyed (1Ki 10:21, 27). horses ... chariots--forbidden (De 17:16). But Solomon disobeyed (1Ki 20:26). Horses could be used effectively for war in the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Ps 20:7). Also horses were connected with idolatry (2Ki 23:11); hence His objection: so the transition to "idols" (Isa 2:8) is natural.

(Ho 8:4). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2Ki 15:4, 35) as private.

mean--in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish. boweth--namely, to idols. All ranks were idolaters. forgive ... not--a threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Re 18:6.

Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from His wrath (Re 6:15, 16). dust--equivalent to "caves of the earth," or dust (Isa 2:19). for fear, &c.--literally, "from the face of the terror of the Lord."

lofty looks--literally, "eyes of pride" (Ps 18:27). humbled--by calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (Zec 14:9).

Man has had many days: "the day of the Lord" shall come at last, beginning with judgment, a never-ending day in which God shall be "all in all" (1Co 15:28; 2Pe 3:10). every--not merely person, as English Version explains it, but every thing on which the nation prided itself.

cedars ... oaks--image for haughty nobles and princes (Am 2:9; Zec 11:1, 2; compare Re 19:18-21). Bashan--east of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (Isa 1:29).

high ... hills--referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (2Ki 15:4). Also, places of strength, fastnesses in which they trusted, rather than in God; so

tower ... wall--Towers were often made on the walls of cities. fenced--strongly fortified.

Tarshish--Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phoenician colony; hence its connection with Palestine and the Bible (2Ch 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Isa 66:19; Ps 48:7; 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Re 18:17-19). pictures--ordered to be destroyed (Nu 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (De 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Re 18:12, 14, 16).

Repeated from Isa 2:11, for emphatic confirmation.

idols--literally, "vain things," "nothings" (1Co 8:4). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no instance, ever since. For the future fulfilment, see Zec 13:2; Re 13:15; 19:20.

The fulfilment answers exactly to the threat (Isa 2:10). they--the idol-worshippers. caves--abounding in Judea, a hilly country; hiding-places in times of alarm (1Sa 13:6). shake ... earth--and the heavens also (Heb 12:26). Figure for severe and universal judgments.

moles--Others translate "mice." The sense is, under ground, in darkness. bats--unclean birds (Le 11:19), living amidst tenantless ruins (Re 11:13).

The high ones (Isa 2:11, 13) on whom the people trust, shall be "brought low" (Isa 3:2); therefore "cease from" depending on them, instead of on the Lord (Ps 146:3-5).

For--continuation of Isa 2:22. Lord of hosts--therefore able to do as He says. doth--present for future, so certain is the accomplishment. stay ... staff--the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Isa 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; 38:9).

Fulfilled (2Ki 24:14). prudent--the Hebrew often means a "soothsayer" (De 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Pr 16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (Ho 3:4). ancient--old and experienced (1Ki 12:6-8).

captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail. honourable--literally, "of dignified aspect." cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards. eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Ps 58:5). See Isa 8:19, below; and on "prudent," see on Isa 3:2.

children--in ability for governing; antithesis to the "ancient" (see Isa 3:12; Ec 10:16). babes--in warlike might; antithesis to "the mighty" and "man of war."

The anarchy resulting under such imbecile rulers (Isa 3:4); unjust exactions mutually; the forms of respect violated (Le 19:32). base--low-born. Compare the marks of "the last days" (2Ti 3:2).

Such will be the want of men of wealth and ability, that they will "take hold of" (Isa 4:1) the first man whom they meet, having any property, to make him "ruler." brother--one having no better hereditary claim to be ruler than the "man" supplicating him. Thou hast clothing--which none of us has. Changes of raiment are wealth in the East (2Ki 5:5). ruin--Let our ruined affairs be committed to thee to retrieve.

swear--literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate. healer--of the body politic, incurably diseased (Isa 1:6). neither ... clothing--so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.

Reason given by the prophet, why all shrink from the government. eyes of his glory--to provoke His "glorious" Majesty before His "eyes" (compare Isa 49:5; Hab 1:13). The Syriac and Lowth, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.

show--The Hebrew means, "that which may be known by their countenances" [Gesenius and Weiss]. But Maurer translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. Kimchi, from the Arabic, translates "their hardness" (Job 19:3, Margin), or impudence of countenance (Jer 3:3). They have lost not only the substance of virtue, but its color. witness--literally, "corresponds" to them; their look answers to their inner character (Ho 5:5). declare--(Jude 13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Php 3:19). unto themselves--Compare "in themselves" (Pr 1:31; 8:36; Jer 2:19; Ro 1:27).

The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [Bengel]. (See Isa 1:19, 20). fruit of doings--(Pr 1:31) in a good sense (Ga 6:8; Re 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). Gesenius and Weiss translate, Declare as to the righteous that, &c. Maurer, "Say that the righteous is blessed."

ill--antithesis to "well" (Isa 3:10); emphatic ellipsis of the words italicized. "Ill!" hands--his conduct; "hands" being the instrument of acts (Ec 8:12, 13).

(See Isa 3:4). oppressors--literally, "exactors," that is, exacting princes (Isa 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court. lead--Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause. way of thy paths--(Jer 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.

standeth up--no longer sitting in silence. plead--indignant against a wicked people (Isa 66:16; Eze 20:35).

ancients--Hence they are spoken of as "taken away" (Isa 3:1, 2). vineyard--the Jewish theocracy (Isa 5:1-7; Ps 80:9-13). eaten up--"burnt"; namely, by "oppressive exactions" (Isa 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mt 21:34-41). spoil ... houses--(Mt 23:14).

What right have ye to beat, &c. (Ps 94:5; Mic 3:2, 3). grind--by exactions, so as to leave them nothing. faces--persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).

Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (2Ch 26:5). stretched forth--proudly elevated (Ps 75:5). wanton--rather, "making the eyes to glance about," namely, wantonly (Pr 6:13) [Maurer]. But Lowth, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jer 4:30, Margin). mincing--tripping with short steps. tinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Isa 3:18, 20).

smite with a scab--literally, "make bald," namely, by disease. discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; compare with Isa 20:4).

bravery--the finery. tinkling--(See Isa 3:16). cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jud 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.

chains--rather, pendants, hanging about the neck, and dropping on the breast. mufflers--veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.

bonnets--turbans. ornaments of the legs--the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Isa 3:16). headbands--literally, "girdles." tablets--rather, "houses of the breath," that is, smelling boxes [Vulgate]. earrings--rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."

nose jewels--The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.

Here begin entire articles of apparel. Those before were single ornaments. changeable--from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zec 3:4). mantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet. wimples--that is, mufflers, or hoods. In Ru 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body. crisping pins--rather, money bags (2Ki 5:23).

glasses--mirrors of polished metal (Ex 38:8). But the Septuagint, a transparent, gauze-like, garment. hoods--miters, or diadems (Isa 62:3; Zec 3:5). veils--large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Ge 24:65). Token of woman's subjection (1Co 11:10).

stink--arising from ulcers (Zec 14:12). girdle--to gird up the loose Eastern garments, when the person walked. rent--the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with. well-set hair--(1Pe 3:3, 4). baldness--(Isa 3:17). stomacher--a broad plaited girdle. sackcloth--(2Sa 3:31). burning--a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (So 1:6).

Thy men--of Jerusalem.

gates--The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it. desolate ... sit upon ... ground--the very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, Judæa capta (Job 2:13; La 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).

In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Ex 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Isa 4:3); the means of it are the "spirit of judgment" and that of "burning" (Isa 4:4). Their "defense" by the special presence of Jesus Christ is promised (Isa 4:5, 6). branch--the sprout of Jehovah. Messiah (Jer 23:5; 33:15; Zec 3:8; 6:12; Lu 1:78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (Isa 27:6; Eze 34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (Joh 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lu 2:4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (Isa 11:1; 53:2; Re 22:16). excellent--(Heb 1:4; 8:6). comely--(So 5:15, 16; Eze 16:14). escaped of Israel--the elect remnant (Ro 11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Zec 12:2-10; 13:8, 9, &c.; 14:2; Eze 39:23-29; Joe 3:1-21).

left in Zion--equivalent to the "escaped of Israel" (Isa 4:2). shall be called--shall be (Isa 9:6). holy--(Isa 52:1; 60:21; Re 21:27). written--in the book of life, antitypically (Php 4:3; Re 3:5; 17:8). Primarily, in the register kept of Israel's families and tribes. living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Da 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).

When--that is, After. washed--(Zec 13:1). filth--moral (Isa 1:21-25). daughters of Zion--same as in Isa 3:16. purged--purified by judgments; destroying the ungodly, correcting and refining the godly. blood--(Isa 1:15). spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Ps 104:30). Here He is represented using His power as Judge. burning--(Mt 3:11, 12). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2, 3), dooms unbelievers to the fire of perdition (1Co 3:13-15).

create--The "new creation" needs as much God's creative omnipotence, as the material creation (2Co 4:6; Eph 2:10). So it shall be in the case of the Holy Jerusalem to come (Isa 65:17, 18). upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21, 22; Ps 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Le 23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people. upon all the glory--"upon the glorious whole"; namely, the Lord's people and sanctuary [Maurer]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Ex 14:19, 20). So it shall be to literal Jerusalem hereafter (Zec 2:5). Also to the Church, the spiritual "Zion" (Isa 32:18; 33:15-17; Heb 12:22). tabernacle--Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 2:21; Heb 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Isa 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Isa 26:20, 21; 32:2). covert--answering to "defense" (Isa 4:5). The Hebrew for defense in Isa 4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (Isa 38:20).