INTRODUCTION TO THE BOOK OF ISAIAH. words they delivered. They lived in a retired manner; and, when not sent on special errands, they employed their vacant time in the instruction of youth; as this is probably what we are to understand by the schools of the prophets, such as those over which Elijah, Elisha, and Samuel presided; though no doubt there were some of their disciples that were made partakers of the prophetic gift. The prophets do not appear to have been called to a life of celibacy. Isaiah was a married man, chap. viii. 3; and so was Hosea, chap. i. 2; unless we are to understand the latter case enigmatically. And that the sons of the prophets had wives, we learn from 2 Kings iv. 1, &c.; and from this, as well as from the case of the apostles, we learn that the matrimonial state was never considered, either by Moses or the prophets, Christ or his apostles, as disqualifying men from officiating in the most holy offices; as we find Moses, Aaron, Isaiah, Zechariah, and Peter, all married men, and yet the most eminent of their order. Of ISAIAH, the writer of this book, very little is known. He is supposed to have been of the tribe of Judah, and of the royal family of David. Himself says that he was son of Amoz; and others tell us that this Amoz was the son of Joash, and brother of Amaziah, king of Judah. "Of his family and tribe we know nothing," says R. D. Kimchi, "only our rabbins, of blessed memory, have received the tradition that Amoz and Amaziah were brothers ;" and it is on this ground that he has been called the royal prophet. It has been also said that Isaiah gave his daughter in marriage to Manasseh, son of Hezekiah, king of Judah; and that himself was put to death by Manasseh, being sawn asunder with a wooden saw. But all these traditions stand on very slender authority, and are worthy of very little regard. Several commentators have thought that his prophecies afford presumptive evidence of his high descent and elegant education: 1. Because his style is more correct and majestic than any of the other prophets. 2. That his frequent use of images taken from royalty is a proof that this state was familiar to him, being much at court, as he must have been, had he been the brother of the king. These things are spoken by many with much confidence ; for my own part, I had rather look to his inspiration for the correctness of his language and the dignity of his sentiments, than to those very inferior helps. On the other hypothesis nothing is left to the Divine Spirit, except the mere matter of his prophecies. Suppositions of this kind are not creditable to divine revelation. Isaiah appears to have had two sons, who were typical in their names; one, Shear-jashub, "a remnant shall return," chap. vii. 3; and the other Maher-shalal-hash-baz, "haste to the spoil; quick to the prey," chap. viii. 3; and it is remarkable, that his wife is called a prophetess. Other matters relative to his character will appear in the notes on his prophecies. In the notes on this book I have consulted throughout the commentary of Rabbi David Kimchi, and have made much use of Bishop Lowth, as the reader will perceive. His various readings I have re-collated with Dr. Kennicott and B. De Rossi; in consequence of which I have been enabled in many cases to add double weight to the authorities by which the learned bishop was supported in the readings which he has either mentioned, or received into the text. Bishop Lowth could avail himself only of the collections of Dr. Kennicottthe sheets of Isaiah in the doctor's edition of the Hebrew Bible, as they passed through the press, were sent by him to the Bishop; but the Collections of De Rossi, more numerous and more accurate than those of Dr. Kennicott, were not published till six years after the Doctor had published his Bible, and about one year before this most learned and pious prelate went to his reward. I have also consulted some excellent Hebrew MSS. in my own library, from six to eight hundred years old, which have afforded me additional help in estimating the worth and importance of the various readings in the above Collections of Kennicott and De Rossi, as far as they are employed in the illustration of this prophet. From the ancient English MS. Version of this prophet I have extracted several curious translations of select parts, which I have no doubt will meet with every reader's approbation. Though I have followed Bishop Lowth chiefly, yet I have consulted the best commentators within my reach, in order to remove doubts and clear up difficult passages, but have studied to be as brief as possible, that the sacred text might not be encumbered either with the multitude or length of the notes, nor the reader's time occupied with any thing not essentially necessary; besides, I wish to bring my work to as speedy a close as possible. This book, according to Vitringa, is twofold in its matter: 1. Prophetical; 2. Historical. 1. The prophetical is divided into five parts: Part I. From chap. i. to chap. xiii. is directed to the Jews and Ephraimites, and contains five prophetic discourses. Part II. From INTRODUCTION TO THE BOOK OF ISAIAH. chap. xiii. to chap. xxiv. declares the fate of the Babylonians, Philistines, Moabites, Syrians, Egyptians, Tyrians, and others; and contains eight prophetic discourses. Part III. From chap. xxiv. to chap. xxxvi. denounces judgments on the disobedient Jews, and consoles the true followers of God. This contains three discourses. Part IV. From chap. xl. to chap. xlix. refers to the Messiah and the deliverance of the Jews from the Babylonians; and contains four discourses. Part V. From chap. xlix. to the end, points out the passion, crucifixion, and glory of the Messiah, and contains five discourses. 2. The historical part begins with chap. xxxvi., and ends with chap. xxxix., and relates some of the transactions of the prophet's own times. On this analysis Vitringa explains the whole prophecy. For my own part I have little or no confidence in such technical arrangements. Calmet takes a different view of it. He divides it into eight parts, viz.: Part I. he supposes to relate to Jotham, son of Uzziah, king of Judah: this is included in the first six chapters. The prophet inveighs against the crimes of the Jews; declares the judgments of God against them; predicts a more auspicious time, which took place under Hezekiah, who was a type of Christ. Part II. concerns the reign of Ahaz, and comprehends the six following chapters, in which he speaks of the siege of Jerusalem by Pekah and Rezin; of the birth of Immanuel, as a proof of the approaching deliverance of Judah; predicts the calamities that were to fall on the kingdoms of Syria and Israel, &c. Part III. contains many prophecies against Babylon, the Philistines, Moabites, &c. Part IV. contains prophecies against Egypt, Babylon, Kedar, Arabia, &c. Part V. concerns the reign of Hezekiah, and especially the war of Sennacherib against the Jews, &c. The four historical chapters inserted here contain the account of the fulfilment of the preceding prophecy. Part VI., included in chap. xl. to xlv. inclusive, contains the prophet's discourses on the existence of God, the truth and perfection of the Jewish religion, the vanity of idolatry, the return of the people from captivity, and the coming of Christ. Part VII. from chap. xlix. to chap. lvi., the prophet, personifying the Messiah, speaks of his sufferings, death, and burial; predicts the return from the Babylonish Captivity, and the glory of the latter days. Part VIII. speaks of the coming of the Messiah, and the vocation of the Gentiles; the disgrace and confusion of all false prophets and teachers; and the establishment of a pure and holy church, &c. I might give other analyses of this book, but it is needless; from what is before the reader he will at once see how vain all attempts of this kind are, and how foolish to make divisions and subdivisions, partitions and classifications, where the Spirit of God has given no intimations of the kind, and where even the most learned men differ in their arrangement. "God never left his work for man to mend." The prophecies were given as they were necessary, and no classification was ever intended. We should take them up as we find them; and humbly endeavour to find out their objects and meaning, and how far ourselves. are interested in these denunciations of divine wrath; and in those glorious promises of mercy and salvation through him who was once the hope of Israel, and now is salvation to the ends of the earth. Bishop Lowth's translation is by far the best that has ever been made of this sublime prophet as he thoroughly understood his language, so he entered deeply into his spirit. Were it allowable, I should be glad to supersede what is called the authorized version, and put that of the learned Bishop, with a few genuine alterations, in its place, as being abundantly more correct and nervous, rendering the sacred text more clearly, and consequently more intelligibly, so that the common reader can understand this text better without a comment, than he can the authorised version even with one. His notes, which are a treasure of learning and sound criticism, I have almost universally preserved, intermingling them with my own; but large quotations from his notes I have distinguished by the letter L.; and I have often adopted his text, as being vastly superior to that in common use; the catch words from which follow those from the authorized version. Should a new translation of the Bible be ever published by authority, I have no doubt but, with a few alterations, that of Bishop Lowth would be adopted as the standard. Millbrook, Sept. 24, 1823. A. C. THE BOOK OF THE PROPHET ISAIAH. Chronological notes relative to the commencement of Isaiah's prophecy. Year from the Creation of the World, according to the computation of Archbishop Usher, 3244.-Year from the Deluge, according to the generally received Hebrew Text, 1588.-Year from the vocation of Abram, 1161.-Year from the foundation of Solomon's Temple, 251.-First year of the fifth Olympiad.-Year before the building of Rome, according to the Varronian computation, 7.-Fifteenth year of the reign of Thurimas, king of Macedon.-Eleventh year of the reign of Theopompus, king of Lacedæmon.Second year of the reign of Alyattes, king of Lydia.-Eighteenth year of Eschylus, perpetual archon of the Athenians.--Second year of the reign of Pekahiah, king of Israel.-Fifty-first year of the reign of Azariah, or Uzziah, king of Judah.-Epoch of the establishment of the Ephori at Lacedæmon by Theopompus. CHAPTER I. The prophet, with a boldness and majesty becoming the herald of the Most High, begins with calling on the whole creation to attend while Jehovah speaks, 2. A charge of gross insensibility and ingratitude is then brought against the Jews, by contrasting their conduct with that of the ox and ass, the most stupid of animals, 3. This leads to an amplification of their guilt, 4; highly aggravated by their slighting the chastisements and judgments of God, though repeated till they had been left almost like Sodom and Gomorrah, 5—9. The incidental mention of those places leads to an address to the rulers and people of the Jews, under the character of princes of Sodom, and people of Gomorrah, which is no less spirited and severe than elegant and unexpected, 10. The vanity of trusting to the performance of the outward rites and ceremonies of religion is then exposed, 11-15; and the necessity of repentance and reformation is strongly enjoined, 16, 17, and urged by the most encouraging promises as well as by the most awful threatenings, 18-20. But neither of these producing the proper effect on that people who were the prophet's charge, he bitterly laments their degeneracy, 21-23; and concludes with introducing God, declaring his purpose of inflicting such heavy judgments as would entirely cut off the wicked, and excite in the righteous, who should also pass through the furnace, an everlasting shame and abhorrence of every thing connected with idolatry, the source of their misery, 24―31. THE vision of Isaiah the Jerusalem in the days of in the days of A. M. cir. 3244. son of Amoz, which he Uzziah, Jotham, Ahaz, and saw concerning Judah and Hezekiah, kings of Judah. A. M. cir. 3244. B. C. cir. 760. Anno Olymp. Ante U. C. 7. a Numb. xii. 6. ISAIAH exercised the prophetical office during a long period of time, if he lived to the reign of Manasseh; for the lowest computation, beginning from the year in which Uzziah died, when some suppose him to have received his first appointment to that office, brings it to sixty-one years. But the tradition of the Jews, that he was put to death by Manasseh, is very uncertain; and one of their principal rabbins, Aben B. C. cir. 760. Ezra, Com. in Isai. i. 1, seems rather to think that he died before Hezekiah, which is indeed more probable. It is however certain that he lived at least to the fifteenth or sixteenth year of Hezekiah; this makes the least possible term of the duration of his prophetical office about forty-eight years. The time of the delivery of some of his prophecies is either expressly marked, or sufficiently clear from the his * Dent. xxxii. 1. Jer. ii, 12. vi. 19. xxii. 29. Ezek. xxxvi. 4. Mic. i. 2. vi. 1, 2.——— b Ch. v. 1, 2.- _c Jer. viii. 7. tory to which they relate; that of a few others may with some probability be deduced from internal marks; from expressions, descriptions, and circumstances interwoven. It may therefore be of some use in this respect, and for the better understanding of his prophecies in general, to give here a summary view of the history of his time. The kingdom of Judah seems to have been in a more flourishing condition during the reigns of Uzziah and Jotham, than at any other time after the revolt of the ten tribes. The former recovered the port of Elath on the Red Sea, which the Edomites had taken in the reign of Joram. He was successful in his wars with the Philistines, and took from them several cities, Gath, Jabneh, Ashdod; as likewise against some people of Arabia Deserta, and against the Ammonites, whom he compelled to pay him tribute. He repaired and improved the fortifications of Jerusalem; and had a great army, well appointed and disciplined. He was no less attentive to the arts of peace; and very much encouraged agriculture, and the breeding of cattle. Jotham maintained the establishments and improvements made by his father; added to what Uzziah had done in strengthening the frontier places; conquered the Ammonites, who had revolted; and exacted from them a more stated and probably a larger tribute. However, at the latter end of his time, the league between Pekah, king of Israel, and Retsin, king of Syria, was formed against Judah; and they began to carry their designs into execution. But in the reign of Ahaz his son not only all these advantages were lost, but the kingdom of Judah was brought to the brink of destruction. Pekah king of Israel overthrew the army of Ahaz, who lost in battle one hundred and twenty thousand men; and the Israelites carried away captives two hundred thousand women and children, who however were released and sent home again upon the remonstrance of the prophet Oded. After this, as it should seem (see Vitringa on chap. vii. 2), the two kings of Israel and Syria, joining their forces, laid siege to Jerusalem; but in this attempt they failed of success. In this distress Ahaz called in the assistance of Tiglathpileser, king of Assyria, who invaded the kingdoms of Israel and Syria, and slew Rezin; but he was more in danger than ever from his too powerful ally; to purchase whose forbearance, as he had before bought his assistance, he was forced to strip himself and his people of all the wealth he could possibly raise from his own treasury, from the temple, and from the country. About the time of the siege of Jerusalem the Syrians took Elath, which was never after recovered. The Edomites likewise, taking advantage of the distress of Ahaz, ravaged Judea, and carried away many captives. The Philistines recovered what they had before lost; and took many places in Judea, and maintained themselves there. Idolatry was established by the command of the king in Jerusalem, and throughout Judea; and the service of the temple was either intermitted, or converted into an idolatrous worship. Hezekiah, his son, on his accession to the throne, immediately set about the restoration of the legal worship of God, both in Jerusalem and through Judea. He cleansed and repaired the temple, and held a solemn passover. He improved the city, repaired the fortification, erected magazines of all sorts, and built a new aqueduct. In the fourth year of his reign Shalmaneser, king of Assyria, invaded the kingdom of Israel, took Samaria, and carried away the Israelites into captivity, and replaced them by different people sent from his own country; and this was the final destruction of that kingdom, in the sixth year of the reign of Hezekiah. Hezekiah was not deterred by this alarming example from refusing to pay the tribute to the king of Assyria, which had been imposed on Ahaz: this brought on the invasion of Sennacherib in the fourteenth year of his reign, an account of which is inserted among the prophecies of Isaiah. After a great and miraculous deliverance from so powerful an enemy, Hezekiah continued his reign in peace. He prospered in all his works, and left his kingdom in a flourishing state to his son Manasseh-a son in every respect unworthy of such a father. See Lowth. NOTES ON CHAP. I. Verse 1. The vision of Isaiah] It seems doubtful whether this title belong to the whole book, or only to the prophecy contained in this chapter. The former part of the title seems properly to belong to this particular prophecy; the latter part, which enumerates the kings of Judah under whom Isaiah exercised his prophetical office, seems to extend it to the whole collection of prophecies delivered in the course of his ministry. Vitringa,-to whom the world is greatly indebted for his learned labours on this prophet, and to whom we should have owed much more if he had not so totally devoted himself to Masoretic authority,-has, I think, very judiciously resolved this doubt. He supposes that the former part of the title was originally prefixed to this single prophecy; and that, when the collection of all Isaiah's prophecies was made, the enumeration of the kings of Judah was added, to make it at the same time a proper title to the whole book. As such it is plainly taken in 2 Chron. xxxii. 32, where the Book of Isaiah is cited by this title: "The vision of Isaiah the prophet, the son of Amoz." The prophecy contained in this first chapter stands single and unconnected, making an entire piece of itself. It contains a severe remonstrance against the corruptions prevailing among the Jews of that time, powerful exhortations to repentance, grievous threat a Jer. ix. 3, 6. b Ch. v. 12. Heb. of heaviness. d Ch. lvii. 3, 4. Matt. iii. 7. enings to the impenitent, and gracious promises of better times, when the nation shall have been reformed by the just judgments of God. The expression, upon the whole, is clear; the connexion of the several parts easy; and in regard to the images, sentiments, and style, it gives a beautiful example of the prophet's elegant manner of writing; though perhaps it may not be equal in these respects to many of the following prophecies. Verse 2. Hear, O heavens—“ Hear, O ye heavens"] God is introduced as entering into a public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald or officer to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea and the justice of his cause. The same scene is more fully displayed in the noble exordium of Ps. 1., where God summons all mankind, from east to west, to be present to hear his appeal; and the solemnity is held on Sion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai :— "A consuming fire goes before him, And round him rages a violent tempest: He calleth the heavens from above, ingratitude of Israel. children that are corrupters! A. M. cir. 3244. e Heb. alienated or separated. Ps. lviii. 3. present time, pointing it a dober. There seems to be an impropriety in demanding attention to a specch already delivered. But the present reading may stand, as the prophet may be here understood to declare to the people what the Lord had first spoken to him. I have nourished] The Septuagint have ɛyɛvvŋoɑ, "I have begotten." Instead of 7 giddalti, they read yaladti; the word little differing from the other, and perhaps more proper; which the Chaldee likewise seems to favour; "vocavi eos filios." See Exod. iv. 22, Jer. xxxi. 9. Verse 3. The ox knoweth] An amplification of the gross insensibility of the disobedient Jews, by comparing them with the most heavy and stupid of all animals, yet not so insensible as they. Bochart has well illustrated the comparison, and shown the peculiar force of it. "He sets them lower than the beasts, and even than the most stupid of all beasts, for there is scarcely any more so than the ox and the ass. Yet these acknowledge their master; they know the manger of their lord; by whom they are fed, not for their own, but for his good; neither are they looked upon as children, but as beasts of burden; neither are they advanced to honours, but oppressed with great and daily labours. While the Israelites, And the earth, that he may contend in judgment chosen by the mere favour of God, adopted as sons, with his people." Ps. 1. 3, 4. By the same bold figure Micah calls upon the mountains, that is, the whole country of Judea, to attend to him, chap. vi. 1, 2 :— "Arise, plead thou before the mountains, Hear, O ye mountains, the controversy of JEHOVAH; promoted to the highest dignity, yet acknowledged not their Lord and their God; but despised his commandments, though in the highest degree equitable and just." Hieroz. i., col. 409. Jeremiah's comparison to the same purpose is equally elegant, but has not so much spirit and severity as this of Isaiah. "Even the stork in the heavens knoweth her season; And the turtle, and the swallow, and the crane, With the like invocation Moses introduces his sublime But my people doth not know the judgment of "Give ear, O ye heavens, and I will speak; This, in the simple yet strong oratorical style of Moses, is, "I call heaven and earth to witness against thee this day; life and death have I set before thee; the blessing and the curse: choose now life, that thou mayest live, thou and thy seed." Deut. xxx. 19. The poetical style, by an apostrophe, sets the personification in a much stronger light. Hosea has given a very elegant turn to the same "I drew them with human cords, with the bands of love: And I was to them as he that lifteth up the yoke upon their cheek: And I laid down their fodder before them." Hos. xi. 4. Salomo ben Melech thus explains the middle part of the verse, which is somewhat obscure: "I was to them at their desire as they that have compassion on a heifer, lest she be overworked in ploughing; and Hath spoken-"That speaketh"] I render it in the that lift up the yoke from off her neck, and rest it 2010 |