<hi type="bold">27. redeemed--</hi>temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (<reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (<reference osisRef="Isa.42.21">Is 42:21</reference>; <reference osisRef="Rom.3.26">Ro 3:26</reference>); so they become man's when "converted" (<reference osisRef="Rom.8.3">Ro 8:3</reference>, <reference osisRef="Rom.8.4">4</reference>); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.

<hi type="bold">converts--</hi>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.


<hi type="bold">28. destruction--</hi>literally, "breaking into shivers" (<reference osisRef="Rev.2.27">Re 2:27</reference>). The prophets hasten forward to the final extinction of the ungodly (<reference osisRef="Ps.37.20">Psa 37:20</reference>; <reference osisRef="Rev.19.20">Re 19:20</reference>; <reference osisRef="Rev.20.15">20:15</reference>); 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.


<hi type="bold">29. ashamed--</hi>(<reference osisRef="Rom.6.21">Ro 6:21</reference>).

<hi type="bold">oaks--</hi>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.

<hi type="bold">gardens--</hi>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.


<hi type="bold">30. oak--</hi>Ye shall be like the "oaks," the object of your "desire" (<reference osisRef="Isa.1.29">Is 1:29</reference>). People become like the gods they worship; they never rise above their level (<reference osisRef="Ps.135.18">Psa 135:18</reference>). So men's sins become their own scourges (<reference osisRef="Jer.2.9">Jr 2:9</reference>). 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" (<reference osisRef="Isa.1.29">Is 1:29</reference>).

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).


<hi type="bold">31. strong--</hi>powerful rulers (<reference osisRef="Amos.2.9">Am 2:9</reference>).

<hi type="bold">maker of it--</hi>rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."

<hi type="bold">both--</hi>the wicked ruler, and "his work," which "is as a spark." <chapter eID="Isa.1"/>

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."


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="Isa.2.1-Isa.2.22">Is 2:1-22</reference>.

1. The inscription.

<hi type="bold">The word--</hi>the revelation.

CHAPTER 2 Is 2:1-22. 1. The inscription. The word-- the revelation.


2. Same as <reference osisRef="Mic.4.1">Mi 4:1</reference>. 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 <reference osisRef="Mic.4.1">Mi 4:1</reference> the original.

<hi type="bold">last days--</hi>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 (<reference osisRef="Matt.13.32">Mt 13:32</reference>; <reference osisRef="Luke.2.31">Lu 2:31</reference>, 32; <reference osisRef="Acts.1.6">Ac 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (<reference osisRef="Ps.68.15">Psa 68:15</reference>, <reference osisRef="Ps.68.16">16</reference>; <reference osisRef="Ps.72.8">72:8</reference>, <reference osisRef="Ps.72.11">11</reference>).

<hi type="bold">mountain of the Lord's house ... in the top, &c.--</hi>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.

<hi type="bold">flow--</hi>as a broad stream (<reference osisRef="Isa.66.12">Is 66:12</reference>).

2. Same as Mi 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 Mi 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 (Psa 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 (Is 66:12).


3. 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 (<reference osisRef="Jer.50.5">Jr 50:5</reference>; <reference osisRef="Zech.8.21">Zec 8:21</reference>, <reference osisRef="Zech.8.23">23</reference>; <reference osisRef="Joel.2.28">Joe 2:28</reference>).

<hi type="bold">from Jerusalem--</hi>(<reference osisRef="Luke.24.47">Lu 24:47</reference>) an earnest of the future relations of Jerusalem to Christendom (<reference osisRef="Rom.11.12">Ro 11:12</reference>, <reference osisRef="Rom.11.15">15</reference>).

3. 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 (Jr 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).


<hi type="bold">4. judge--</hi>as a sovereign umpire, settling all controversies (compare <reference osisRef="Isa.11.4">Is 11:4</reference>). Lowth translates "work," "conviction."

<hi type="bold">plowshares--</hi>in the East resembling a short sword (<reference osisRef="Isa.9.6">Is 9:6</reference>, <reference osisRef="Isa.9.7">7</reference>; <reference osisRef="Zech.9.10">Zec 9:10</reference>).

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


5. The connection is: As Israel's high destiny is to be a blessing to all nations (<reference osisRef="Gen.12.3">Ge 12:3</reference>), let Israel's children walk worthy of it (<reference osisRef="Eph.5.8">Ep 5:8</reference>).

5. 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 (Ep 5:8).


<hi type="bold">6. Therefore--</hi>rather, "For": reasons why there is the more need of the exhortation in <reference osisRef="Isa.2.5">Is 2:5</reference>.

<hi type="bold">thou--</hi>transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.

<hi type="bold">replenished--</hi>rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.

<hi type="bold">soothsayers--</hi>forbidden (<reference osisRef="Deut.18.10-Deut.18.14">De 18:10-14</reference>).

<hi type="bold">Philistines--</hi>southwest of Palestine: antithesis to "the east."

<hi type="bold">please themselves--</hi>rather, join hands with, that is, enter into alliances, matrimonial and national: forbidden (<reference osisRef="Exod.23.32">Ex 23:32</reference>; <reference osisRef="Neh.13.23">Ne 13:23</reference>, &c.).

6. Therefore-- rather, "For": reasons why there is the more need of the exhortation in Is 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.).


<hi type="bold">7. gold--</hi>forbidden to be heaped together (<reference osisRef="Deut.17.17">De 17:17</reference>). Solomon disobeyed (<reference osisRef="1Kgs.10.21">1Ki 10:21</reference>, <reference osisRef="1Kgs.10.27">27</reference>).

<hi type="bold">horses ... chariots--</hi>forbidden (<reference osisRef="Deut.17.16">De 17:16</reference>). But Solomon disobeyed (<reference osisRef="1Kgs.20.26">1Ki 20:26</reference>). 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 (<reference osisRef="Ps.20.7">Psa 20:7</reference>). Also horses were connected with idolatry (<reference osisRef="2Kgs.23.11">2Ki 23:11</reference>); hence His objection: so the transition to "idols" (<reference osisRef="Isa.2.8">Is 2:8</reference>) is natural.

7. 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 (Psa 20:7). Also horses were connected with idolatry (2Ki 23:11); hence His objection: so the transition to "idols" (Is 2:8) is natural.


8. (<reference osisRef="Hos.8.4">Ho 8:4</reference>). Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see <reference osisRef="2Kgs.15.4">2Ki 15:4</reference>, <reference osisRef="2Kgs.15.35">35</reference>) as private.

8. (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.


<hi type="bold">9. mean--</hi>in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.

<hi type="bold">boweth--</hi>namely, to idols. All ranks were idolaters.

<hi type="bold">forgive ... not--</hi>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 <reference osisRef="Rev.18.6">Re 18:6</reference>.

9. 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.


10. 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 (<reference osisRef="Rev.6.15">Re 6:15</reference>, <reference osisRef="Rev.6.16">16</reference>).

<hi type="bold">dust--</hi>equivalent to "caves of the earth," or dust (<reference osisRef="Isa.2.19">Is 2:19</reference>).

<hi type="bold">for fear, &c.--</hi>literally, "from the face of the terror of the Lord."

10. 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 (Is 2:19). for fear, &c.-- literally, "from the face of the terror of the Lord."


<hi type="bold">11. lofty looks--</hi>literally, "eyes of pride" (<reference osisRef="Ps.18.27">Psa 18:27</reference>).

<hi type="bold">humbled--</hi>by calamities. God will so vindicate His honor "in that day" of judgments, that none else "shall be exalted" (<reference osisRef="Zech.14.9">Zec 14:9</reference>).

11. lofty looks-- literally, "eyes of pride" (Psa 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).


12. 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" (<reference osisRef="1Cor.15.28">1Co 15:28</reference>; <reference osisRef="2Pet.3.10">2Pe 3:10</reference>).

<hi type="bold">every--</hi>not merely person, as English Version explains it, but every thing on which the nation prided itself.

12. 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.


<hi type="bold">13. cedars ... oaks--</hi>image for haughty nobles and princes (<reference osisRef="Amos.2.9">Am 2:9</reference>; <reference osisRef="Zech.11.1">Zec 11:1</reference>, <reference osisRef="2Cor.11.2">2</reference>; compare <reference osisRef="Rev.19.18-Rev.19.21">Re 19:18-21</reference>).

<hi type="bold">Bashan--</hi>east of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (<reference osisRef="Isa.1.29">Is 1:29</reference>).

13. 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 (Is 1:29).


<hi type="bold">14. high ... hills--</hi>referring to the "high places" on which sacrifices were unlawfully offered, even in Uzziah's (equivalent to Azariah) reign (<reference osisRef="2Kgs.15.4">2Ki 15:4</reference>). Also, places of strength, fastnesses in which they trusted, rather than in God; so

14. 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


<hi type="bold">15. tower ... wall--</hi>Towers were often made on the walls of cities.

<hi type="bold">fenced--</hi>strongly fortified.

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


<hi type="bold">16. Tarshish--</hi>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 (<reference osisRef="2Chr.9.21">2Ch 9:21</reference>). The name was also used in a wide sense for the farthest west, as our West Indies (<reference osisRef="Isa.66.19">Is 66:19</reference>; <reference osisRef="Ps.48.7">Psa 48:7</reference>; <reference osisRef="Ps.72.10">72:10</reference>). "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 <reference osisRef="Rev.18.17-Rev.18.19">Re 18:17-19</reference>).

<hi type="bold">pictures--</hi>ordered to be destroyed (<reference osisRef="Num.33.52">Nu 33:52</reference>). 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 (<reference osisRef="Deut.4.15-Deut.4.18">De 4:15-18</reference>). 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 <reference osisRef="Rev.18.12">Re 18:12</reference>, <reference osisRef="Rev.14.16">14, 16</reference>).

16. 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 (Is 66:19; Psa 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).


17. Repeated from <reference osisRef="Isa.2.11">Is 2:11</reference>, for emphatic confirmation.

17. Repeated from Is 2:11, for emphatic confirmation.


<hi type="bold">18. idols--</hi>literally, "vain things," "nothings" (<reference osisRef="1Cor.8.4">1Co 8:4</reference>). 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 <reference osisRef="Zech.13.2">Zec 13:2</reference>; <reference osisRef="Rev.13.15">Re 13:15</reference>; <reference osisRef="Rev.19.20">19:20</reference>.

18. 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.


19. The fulfilment answers exactly to the threat (<reference osisRef="Isa.2.10">Is 2:10</reference>).

<hi type="bold">they--</hi>the idol-worshippers.

<hi type="bold">caves--</hi>abounding in Judea, a hilly country; hiding-places in times of alarm (<reference osisRef="1Sam.13.6">1Sa 13:6</reference>).

<hi type="bold">shake ... earth--</hi>and the heavens also (<reference osisRef="Heb.12.26">He 12:26</reference>). Figure for severe and universal judgments.

19. The fulfilment answers exactly to the threat (Is 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 (He 12:26). Figure for severe and universal judgments.


<hi type="bold">20. moles--</hi>Others translate "mice." The sense is, under ground, in darkness.

<hi type="bold">bats--</hi>unclean birds (<reference osisRef="Lev.11.19">Le 11:19</reference>), living amidst tenantless ruins (<reference osisRef="Rev.11.13">Re 11:13</reference>).

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


22. The high ones (<reference osisRef="Isa.2.11">Is 2:11</reference>, <reference osisRef="2Cor.2.13">13</reference>) on whom the people trust, shall be "brought low" (<reference osisRef="Isa.3.2">Is 3:2</reference>); therefore "cease from" depending on them, instead of on the Lord (<reference osisRef="Ps.146.3-Ps.146.5">Psa 146:3-5</reference>). <chapter eID="Isa.2"/>

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


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="Isa.3.1-Isa.3.26">Is 3:1-26</reference>.

<hi type="bold">1. For--</hi>continuation of <reference osisRef="Isa.2.22">Is 2:22</reference>.

<hi type="bold">Lord of hosts--</hi>therefore able to do as He says.

<hi type="bold">doth--</hi>present for future, so certain is the accomplishment.

<hi type="bold">stay ... staff--</hi>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 (<reference osisRef="Isa.2.7">Is 2:7</reference>)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (<reference osisRef="Jer.37.21">Jr 37:21</reference>; <reference osisRef="Jer.38.9">38:9</reference>).

CHAPTER 3 Is 3:1-26. 1. For-- continuation of Is 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 (Is 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jr 37:21; 38:9).


2. Fulfilled (<reference osisRef="2Kgs.24.14">2Ki 24:14</reference>).

<hi type="bold">prudent--</hi>the Hebrew often means a "soothsayer" (<reference osisRef="Deut.18.10-Deut.18.14">De 18:10-14</reference>); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (<reference osisRef="Prov.16.10">Pr 16:10</reference>), from which passage the Jews interpret it a king; "without" whom Israel long has been (<reference osisRef="Hos.3.4">Ho 3:4</reference>).

<hi type="bold">ancient--</hi>old and experienced (<reference osisRef="1Kgs.12.6-1Kgs.12.8">1Ki 12:6-8</reference>).

2. 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).


<hi type="bold">3. captain of fifty--</hi>not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.

<hi type="bold">honourable--</hi>literally, "of dignified aspect."

<hi type="bold">cunning--</hi>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.

<hi type="bold">eloquent orator--</hi>rather, as Vulgate, "skilled in whispering," that is, incantation (<reference osisRef="Ps.58.5">Psa 58:5</reference>). See <reference osisRef="Isa.8.19">Is 8:19</reference>, below; and on "prudent," see on <reference osisRef="Isa.3.2">Is 3:2</reference>.

3. 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 (Psa 58:5). See Is 8:19, below; and on "prudent," see on Is 3:2.


<hi type="bold">4. children--</hi>in ability for governing; antithesis to the "ancient" (see <reference osisRef="Isa.3.12">Is 3:12</reference>; <reference osisRef="Eccl.10.16">Ec 10:16</reference>).

<hi type="bold">babes--</hi>in warlike might; antithesis to "the mighty" and "man of war."

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


5. The anarchy resulting under such imbecile rulers (<reference osisRef="Isa.3.4">Is 3:4</reference>); unjust exactions mutually; the forms of respect violated (<reference osisRef="Lev.19.32">Le 19:32</reference>).

<hi type="bold">base--</hi>low-born. Compare the marks of "the last days" (<reference osisRef="2Tim.3.2">2Ti 3:2</reference>).

5. The anarchy resulting under such imbecile rulers (Is 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).


6. Such will be the want of men of wealth and ability, that they will "take hold of" (<reference osisRef="Isa.4.1">Is 4:1</reference>) the first man whom they meet, having any property, to make him "ruler."

<hi type="bold">brother--</hi>one having no better hereditary claim to be ruler than the "man" supplicating him.

<hi type="bold">Thou hast clothing--</hi>which none of us has. Changes of raiment are wealth in the East (<reference osisRef="2Kgs.5.5">2Ki 5:5</reference>).

<hi type="bold">ruin--</hi>Let our ruined affairs be committed to thee to retrieve.

6. Such will be the want of men of wealth and ability, that they will "take hold of" (Is 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.


<hi type="bold">7. swear--</hi>literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.

<hi type="bold">healer--</hi>of the body politic, incurably diseased (<reference osisRef="Isa.1.6">Is 1:6</reference>).

<hi type="bold">neither ... clothing--</hi>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.

7. 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 (Is 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.


8. Reason given by the prophet, why all shrink from the government.

<hi type="bold">eyes of his glory--</hi>to provoke His "glorious" Majesty before His "eyes" (compare <reference osisRef="Isa.49.5">Is 49:5</reference>; <reference osisRef="Hab.1.13">Ha 1:13</reference>). The Syriac and Lowth, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.

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


<hi type="bold">9. show--</hi>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" (<reference osisRef="Job.19.3">Job 19:3</reference>, Margin), or impudence of countenance (<reference osisRef="Jer.3.3">Jr 3:3</reference>). They have lost not only the substance of virtue, but its color.

<hi type="bold">witness--</hi>literally, "corresponds" to them; their look answers to their inner character (<reference osisRef="Hos.5.5">Ho 5:5</reference>).

<hi type="bold">declare--</hi>(Jude 13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (<reference osisRef="Phil.3.19">Php 3:19</reference>).

<hi type="bold">unto themselves--</hi>Compare "in themselves" (<reference osisRef="Prov.1.31">Pr 1:31</reference>; 8:36; <reference osisRef="Jer.2.19">Jr 2:19</reference>; <reference osisRef="Rom.1.27">Ro 1:27</reference>).

9. 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 (Jr 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; Jr 2:19; Ro 1:27).


10. 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 <reference osisRef="Isa.1.19">Is 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>).

<hi type="bold">fruit of doings--</hi>(<reference osisRef="Prov.1.31">Pr 1:31</reference>) in a good sense (<reference osisRef="Gal.6.8">Ga 6:8</reference>; <reference osisRef="Rev.22.14">Re 22:14</reference>). Not salvation by works, but by fruit-bearing faith (<reference osisRef="Isa.45.24">Is 45:24</reference>; <reference osisRef="Jer.23.6">Jr 23:6</reference>). Gesenius and Weiss translate, Declare as to the righteous that, &c. Maurer, "Say that the righteous is blessed."

10. 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 Is 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 (Is 45:24; Jr 23:6). Gesenius and Weiss translate, Declare as to the righteous that, &c. Maurer, "Say that the righteous is blessed."


<hi type="bold">11. ill--</hi>antithesis to "well" (<reference osisRef="Isa.3.10">Is 3:10</reference>); emphatic ellipsis of the words italicized. "Ill!"

<hi type="bold">hands--</hi>his conduct; "hands" being the instrument of acts (<reference osisRef="Eccl.8.12">Ec 8:12</reference>, <reference osisRef="Eccl.8.13">13</reference>).

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


12. (See <reference osisRef="Isa.3.4">Is 3:4</reference>).

<hi type="bold">oppressors--</hi>literally, "exactors," that is, exacting princes (<reference osisRef="Isa.60.17">Is 60:17</reference>). 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.

<hi type="bold">lead--</hi>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.

<hi type="bold">way of thy paths--</hi>(<reference osisRef="Jer.6.16">Jr 6:16</reference>). 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.

12. (See Is 3:4). oppressors-- literally, "exactors," that is, exacting princes (Is 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-- (Jr 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.


<hi type="bold">13. standeth up--</hi>no longer sitting in silence.

<hi type="bold">plead--</hi>indignant against a wicked people (<reference osisRef="Isa.66.16">Is 66:16</reference>; <reference osisRef="Ezek.20.35">Eze 20:35</reference>).

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


<hi type="bold">14. ancients--</hi>Hence they are spoken of as "taken away" (<reference osisRef="Isa.3.1">Is 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>).

<hi type="bold">vineyard--</hi>the Jewish theocracy (<reference osisRef="Isa.5.1-Isa.5.7">Is 5:1-7</reference>; <reference osisRef="Ps.80.9-Ps.80.13">Psa 80:9-13</reference>).

<hi type="bold">eaten up--</hi>"burnt"; namely, by "oppressive exactions" (<reference osisRef="Isa.3.12">Is 3:12</reference>). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (<reference osisRef="Matt.21.34-Matt.21.41">Mt 21:34-41</reference>).

<hi type="bold">spoil ... houses--</hi>(<reference osisRef="Matt.23.14">Mt 23:14</reference>).

14. ancients-- Hence they are spoken of as "taken away" (Is 3:1, 2). vineyard-- the Jewish theocracy (Is 5:1-7; Psa 80:9-13). eaten up-- "burnt"; namely, by "oppressive exactions" (Is 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).


15. What right have ye to beat, &c. (<reference osisRef="Ps.94.5">Psa 94:5</reference>; <reference osisRef="Mic.3.2">Mi 3:2</reference>, <reference osisRef="Mic.3.3">3</reference>).

<hi type="bold">grind--</hi>by exactions, so as to leave them nothing.

<hi type="bold">faces--</hi>persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).

15. What right have ye to beat, &c. (Psa 94:5; Mi 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).


<hi type="bold">16. Because the daughters of Zion are haughty, &c.--</hi>Luxury had become great in Uzziah's prosperous reign (<reference osisRef="2Chr.26.5">2Ch 26:5</reference>).

<hi type="bold">stretched forth--</hi>proudly elevated (<reference osisRef="Ps.75.5">Psa 75:5</reference>).

<hi type="bold">wanton--</hi>rather, "making the eyes to glance about," namely, wantonly (<reference osisRef="Prov.6.13">Pr 6:13</reference>) [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 <reference osisRef="Job.42.14">Job 42:14</reference>; <reference osisRef="Jer.4.30">Jr 4:30</reference>, Margin).

<hi type="bold">mincing--</hi>tripping with short steps.

<hi type="bold">tinkling--</hi>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 (<reference osisRef="Isa.3.18">Is 3:18</reference>, <reference osisRef="Isa.3.20">20</reference>).

16. Because the daughters of Zion are haughty, &c.-- Luxury had become great in Uzziah's prosperous reign (2Ch 26:5). stretched forth-- proudly elevated (Psa 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; Jr 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 (Is 3:18, 20).


<hi type="bold">17. smite with a scab--</hi>literally, "make bald," namely, by disease.

<hi type="bold">discover--</hi>cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (<reference osisRef="Isa.47.3">Is 47:3</reference>; compare with <reference osisRef="Isa.20.4">Is 20:4</reference>).

17. 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 (Is 47:3; compare with Is 20:4).


<hi type="bold">18. bravery--</hi>the finery.

<hi type="bold">tinkling--</hi>(See <reference osisRef="Isa.3.16">Is 3:16</reference>).

<hi type="bold">cauls--</hi>network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (<reference osisRef="Judg.8.21">Jud 8:21</reference>). The chumarah or crescent is also worn in front of the headdress in West Asia.

18. bravery-- the finery. tinkling-- (See Is 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.


<hi type="bold">19. chains--</hi>rather, pendants, hanging about the neck, and dropping on the breast.

<hi type="bold">mufflers--</hi>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.

19. 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.


<hi type="bold">20. bonnets--</hi>turbans.

<hi type="bold">ornaments of the legs--</hi>the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (<reference osisRef="Isa.3.16">Is 3:16</reference>).

<hi type="bold">headbands--</hi>literally, "girdles."

<hi type="bold">tablets--</hi>rather, "houses of the breath," that is, smelling boxes [Vulgate].

<hi type="bold">earrings--</hi>rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."

20. 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" (Is 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."


<hi type="bold">21. nose jewels--</hi>The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.

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


22. Here begin entire articles of apparel. Those before were single ornaments.

<hi type="bold">changeable--</hi>from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (<reference osisRef="Zech.3.4">Zec 3:4</reference>).

<hi type="bold">mantles--</hi>fuller tunics with sleeves, worn over the common one, reaching down to the feet.

<hi type="bold">wimples--</hi>that is, mufflers, or hoods. In <reference osisRef="Ruth.3.15">Ru 3:15</reference>, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.

<hi type="bold">crisping pins--</hi>rather, money bags (<reference osisRef="2Kgs.5.23">2Ki 5:23</reference>).

22. 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).


<hi type="bold">23. glasses--</hi>mirrors of polished metal (<reference osisRef="Exod.38.8">Ex 38:8</reference>). But the Septuagint, a transparent, gauze-like, garment.

<hi type="bold">hoods--</hi>miters, or diadems (<reference osisRef="Isa.62.3">Is 62:3</reference>; <reference osisRef="Zech.3.5">Zec 3:5</reference>).

<hi type="bold">veils--</hi>large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (<reference osisRef="Gen.24.65">Ge 24:65</reference>). Token of woman's subjection (<reference osisRef="1Cor.11.10">1Co 11:10</reference>).

23. glasses-- mirrors of polished metal (Ex 38:8). But the Septuagint, a transparent, gauze-like, garment. hoods-- miters, or diadems (Is 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).


<hi type="bold">24. stink--</hi>arising from ulcers (<reference osisRef="Zech.14.12">Zec 14:12</reference>).

<hi type="bold">girdle--</hi>to gird up the loose Eastern garments, when the person walked.

<hi type="bold">rent--</hi>the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.

<hi type="bold">well-set hair--</hi>(<reference osisRef="1Pet.3.3">1Pe 3:3</reference>, <reference osisRef="1Pet.3.4">4</reference>).

<hi type="bold">baldness--</hi>(<reference osisRef="Isa.3.17">Is 3:17</reference>).

<hi type="bold">stomacher--</hi>a broad plaited girdle.

<hi type="bold">sackcloth--</hi>(<reference osisRef="2Sam.3.31">2Sa 3:31</reference>).

<hi type="bold">burning--</hi>a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (<reference osisRef="Song.1.6">So 1:6</reference>).

24. 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-- (Is 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).


<hi type="bold">25. Thy men--</hi>of Jerusalem.

25. Thy men-- of Jerusalem.


<hi type="bold">26. gates--</hi>The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.

<hi type="bold">desolate ... sit upon ... ground--</hi>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 (<reference osisRef="Job.2.13">Job 2:13</reference>; <reference osisRef="Lam.2.10">La 2:10</reference>, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).  <chapter eID="Isa.3"/>

26. 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).


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="Isa.4.1-Isa.4.6">Is 4:1-6</reference>.

<hi type="bold">that day--</hi>the calamitous period described in previous chapter.

<hi type="bold">seven--</hi>indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," <reference osisRef="Isa.3.6">Is 3:6</reference>) one man to marry them.

<hi type="bold">eat ... own bread--</hi>foregoing the privileges, which the law (<reference osisRef="Exod.21.10">Ex 21:10</reference>) gives to wives, when a man has more than one.

<hi type="bold">reproach--</hi>of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in <reference osisRef="Isa.4.2">Is 4:2</reference>; <reference osisRef="Isa.54.1">Is 54:1</reference>, <reference osisRef="Isa.54.4">4</reference>; <reference osisRef="Luke.1.25">Lu 1:25</reference>.

2. 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 (<reference osisRef="Exod.28.2">Ex 28:2</reference>). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (<reference osisRef="Isa.4.3">Is 4:3</reference>); the means of it are the "spirit of judgment" and that of "burning" (<reference osisRef="Isa.4.4">Is 4:4</reference>). Their "defense" by the special presence of Jesus Christ is promised (<reference osisRef="Isa.4.5">Is 4:5</reference>, <reference osisRef="Isa.4.6">6</reference>).

<hi type="bold">branch--</hi>the sprout of Jehovah. Messiah (<reference osisRef="Jer.23.5">Jr 23:5</reference>; <reference osisRef="Jer.33.15">33:15</reference>; <reference osisRef="Zech.3.8">Zec 3:8</reference>; <reference osisRef="Zech.6.12">6:12</reference>; <reference osisRef="Luke.1.78">Lu 1:78</reference>, 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 (<reference osisRef="Isa.27.6">Is 27:6</reference>; <reference osisRef="Ezek.34.23-Ezek.34.27">Eze 34:23-27</reference>). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (<reference osisRef="John.12.24">Joh 12:24</reference>). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (<reference osisRef="Luke.2.4">Lu 2:4</reference>, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (<reference osisRef="Isa.11.1">Is 11:1</reference>; <reference osisRef="Isa.53.2">53:2</reference>; <reference osisRef="Rev.22.16">Re 22:16</reference>).

<hi type="bold">excellent--</hi>(<reference osisRef="Heb.1.4">He 1:4</reference>; <reference osisRef="1Cor.8.6">8:6</reference>).

<hi type="bold">comely--</hi>(<reference osisRef="Song.5.15">So 5:15</reference>, <reference osisRef="Song.5.16">16</reference>; <reference osisRef="Ezek.16.14">Eze 16:14</reference>).

<hi type="bold">escaped of Israel--</hi>the elect remnant (<reference osisRef="Rom.11.5">Ro 11:5</reference>); (<reference osisRef="1Cor.11.1">1</reference>) 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; <reference osisRef="Ezek.39.23-Ezek.39.29">Eze 39:23-29</reference>; <reference osisRef="Joel.3.1-Joel.3.21">Joe 3:1-21</reference>).

CHAPTER 4 Is 4:1-6. that day-- the calamitous period described in previous chapter. seven-- indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Is 3:6) one man to marry them. eat... own bread-- foregoing the privileges, which the law (Ex 21:10) gives to wives, when a man has more than one. reproach-- of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Is 4:2; Is 54:1, 4; Lu 1:25. 2. 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 (Is 4:3); the means of it are the "spirit of judgment" and that of "burning" (Is 4:4). Their "defense" by the special presence of Jesus Christ is promised (Is 4:5, 6). branch-- the sprout of Jehovah. Messiah (Jr 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 (Is 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 (Is 11:1; 53:2; Re 22:16). excellent-- (He 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).


<hi type="bold">3. left in Zion--</hi>equivalent to the "escaped of Israel" (<reference osisRef="Isa.4.2">Is 4:2</reference>).

<hi type="bold">shall be called--</hi>shall be (<reference osisRef="Isa.9.6">Is 9:6</reference>).

<hi type="bold">holy--</hi>(<reference osisRef="Isa.52.1">Is 52:1</reference>; <reference osisRef="Isa.60.21">60:21</reference>; <reference osisRef="Rev.21.27">Re 21:27</reference>).

<hi type="bold">written--</hi>in the book of life, antitypically (<reference osisRef="Phil.4.3">Php 4:3</reference>; <reference osisRef="Rev.3.5">Re 3:5</reference>; <reference osisRef="Rev.17.8">17:8</reference>). Primarily, in the register kept of Israel's families and tribes.

<hi type="bold">living--</hi>not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (<reference osisRef="Dan.12.1">Da 12:1</reference>; <reference osisRef="Ezek.13.9">Eze 13:9</reference>). To the elect of Israel, rather than the saved in general, the special reference is here (<reference osisRef="Joel.3.17">Joe 3:17</reference>).

3. left in Zion-- equivalent to the "escaped of Israel" (Is 4:2). shall be called-- shall be (Is 9:6). holy-- (Is 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).


<hi type="bold">4. When--</hi>that is, After.

<hi type="bold">washed--</hi>(<reference osisRef="Zech.13.1">Zec 13:1</reference>).

<hi type="bold">filth--</hi>moral (<reference osisRef="Isa.1.21-Isa.1.25">Is 1:21-25</reference>).

<hi type="bold">daughters of Zion--</hi>same as in <reference osisRef="Isa.3.16">Is 3:16</reference>.

<hi type="bold">purged--</hi>purified by judgments; destroying the ungodly, correcting and refining the godly.

<hi type="bold">blood--</hi>(<reference osisRef="Isa.1.15">Is 1:15</reference>).

<hi type="bold">spirit--</hi>Whatever God does in the universe, He does by His Spirit, "without the hand" of man (<reference osisRef="Job.34.20">Job 34:20</reference>; <reference osisRef="Ps.104.30">Psa 104:30</reference>). Here He is represented using His power as Judge.

<hi type="bold">burning--</hi>(<reference osisRef="Matt.3.11">Mt 3:11</reference>, <reference osisRef="Matt.3.12">12</reference>). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2, 3), dooms unbelievers to the fire of perdition (<reference osisRef="1Cor.3.13-1Cor.3.15">1Co 3:13-15</reference>).

4. When-- that is, After. washed-- (Zec 13:1). filth-- moral (Is 1:21-25). daughters of Zion-- same as in Is 3:16. purged-- purified by judgments; destroying the ungodly, correcting and refining the godly. blood-- (Is 1:15). spirit-- Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Psa 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).


<hi type="bold">5. create--</hi>The "new creation" needs as much God's creative omnipotence, as the material creation (<reference osisRef="2Cor.4.6">2Co 4:6</reference>; <reference osisRef="Eph.2.10">Ep 2:10</reference>). So it shall be in the case of the Holy Jerusalem to come (<reference osisRef="Isa.65.17">Is 65:17</reference>, <reference osisRef="Isa.65.18">18</reference>).

<hi type="bold">upon--</hi>The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (<reference osisRef="Exod.13.21">Ex 13:21</reference>, <reference osisRef="Exod.13.22">22</reference>; <reference osisRef="Ps.91.1">Psa 91:1</reference>). Both on individual families ("every dwelling") and on the general sacred "assemblies" (<reference osisRef="Lev.23.2">Le 23:2</reference>). The "cloud" became a "fire" by night in order to be seen by the Lord's people.

<hi type="bold">upon all the glory--</hi>"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 (<reference osisRef="Exod.14.19">Ex 14:19</reference>, <reference osisRef="Exod.14.20">20</reference>). So it shall be to literal Jerusalem hereafter (<reference osisRef="Zech.2.5">Zec 2:5</reference>). Also to the Church, the spiritual "Zion" (<reference osisRef="Isa.32.18">Is 32:18</reference>; <reference osisRef="Isa.33.15-Isa.33.17">33:15-17</reference>; <reference osisRef="Heb.12.22">He 12:22</reference>).

<hi type="bold">tabernacle--</hi>Christ's body (<reference osisRef="John.1.14">Joh 1:14</reference>). "The word 'tabernacled' (Greek for 'dwelt') among us" (<reference osisRef="John.2.21">Joh 2:21</reference>; <reference osisRef="Heb.8.2">He 8:2</reference>). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (<reference osisRef="Isa.25.4">Is 25:4</reference>). 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 (<reference osisRef="Isa.26.20">Is 26:20</reference>, <reference osisRef="Isa.26.21">21</reference>; <reference osisRef="Isa.32.2">32:2</reference>).

<hi type="bold">covert--</hi>answering to "defense" (<reference osisRef="Isa.4.5">Is 4:5</reference>). The Hebrew for defense in <reference osisRef="Isa.4.5">Is 4:5</reference>, 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 (<reference osisRef="Isa.38.20">Is 38:20</reference>). <chapter eID="Isa.4"/>

5. create-- The "new creation" needs as much God's creative omnipotence, as the material creation (2Co 4:6; Ep 2:10). So it shall be in the case of the Holy Jerusalem to come (Is 65:17, 18). upon-- The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21, 22; Psa 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" (Is 32:18; 33:15-17; He 12:22). tabernacle-- Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 2:21; He 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Is 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 (Is 26:20, 21; 32:2). covert-- answering to "defense" (Is 4:5). The Hebrew for defense in Is 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 (Is 38:20).


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Isa.5.1-Isa.5.30">Is 5:1-30</reference>. Parable of Jehovah's Vineyard.</title>
 A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare <reference osisRef="Isa.5.15">Is 5:15</reference>, <reference osisRef="Isa.5.16">16</reference> with <reference osisRef="Isa.2.17">Is 2:17</reference>; and <reference osisRef="Isa.5.1">Is 5:1</reference> with <reference osisRef="Isa.3.14">Is 3:14</reference>. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare <reference osisRef="Isa.5.26">Is 5:26</reference> with <reference osisRef="Isa.7.18">Is 7:18</reference>; and <reference osisRef="Isa.5.25">Is 5:25</reference> with <reference osisRef="Isa.9.12">Is 9:12</reference>). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (<reference osisRef="Isa.7.1-Isa.8.22">Is 7:1-8:22</reference>); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.

<hi type="bold">1. to--</hi>rather, "concerning" [Gesenius], that is, in the person of My beloved, as His representative [Vitringa]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, <reference osisRef="Isa.5.2">Is 5:2</reference>, <reference osisRef="Isa.5.3">3</reference>).

<hi type="bold">of my beloved--</hi>inspired by Him; or else, a tender song [Castalio]. By a slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (<reference osisRef="Exod.23.20">Ex 23:20</reference>, <reference osisRef="Exod.23.21">21</reference>; <reference osisRef="Exod.32.34">32:34</reference>; <reference osisRef="Exod.33.14">33:14</reference>).

<hi type="bold">vineyard--</hi>(<reference osisRef="Isa.3.14">Is 3:14</reference>; <reference osisRef="Ps.80.8">Psa 80:8</reference>, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (<reference osisRef="Matt.20.1">Mt 20:1</reference>; <reference osisRef="Matt.21.33">21:33</reference>). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.

<hi type="bold">fruitful hill--</hi>literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (<reference osisRef="Song.6.3">So 6:3</reference>; <reference osisRef="Song.8.11">8:11</reference>, <reference osisRef="Song.8.12">12</reference>), in the words "His vineyard" and "my Beloved" (compare <reference osisRef="Isa.26.20">Is 26:20</reference>; <reference osisRef="Isa.61.10">61:10</reference>, with <reference osisRef="Song.1.4">So 1:4</reference>; <reference osisRef="1Cor.4.10">4:10</reference>). The transition from "branch" (<reference osisRef="Isa.4.2">Is 4:2</reference>) to "vineyard" here is not unnatural.

CHAPTER 5 Is 5:1-30. Parable of Jehovah's Vineyard. A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare Is 5:15, 16 with Is 2:17; and Is 5:1 with Is 3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare Is 5:26 with Is 7:18; and Is 5:25 with Is 9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (Is 7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help. 1. to-- rather, "concerning" [Gesenius], that is, in the person of My beloved, as His representative [Vitringa]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Is 5:2, 3). of my beloved-- inspired by Him; or else, a tender song [Castalio]. By a slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (Ex 23:20, 21; 32:34; 33:14). vineyard-- (Is 3:14; Psa 80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Mt 20:1; 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant. fruitful hill-- literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (So 6:3; 8:11, 12), in the words "His vineyard" and "my Beloved" (compare Is 26:20; 61:10, with So 1:4; 4:10). The transition from "branch" (Is 4:2) to "vineyard" here is not unnatural.


<hi type="bold">2. fenced--</hi>rather, "digged and trenched" the ground to prepare it for planting the vines [Maurer].

<hi type="bold">choicest vine--</hi>Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (<reference osisRef="Gen.49.11">Ge 49:11</reference>).

<hi type="bold">tower--</hi>to watch the vineyard against the depredations of man or beast, and for the use of the owner (<reference osisRef="Matt.21.33">Mt 21:33</reference>).

<hi type="bold">wine-press--</hi>including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.

<hi type="bold">wild grapes--</hi>The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [Maurer], instead of "choicest" grapes. Of the poisonous monk's hood [Gesenius]. The Arabs call the fruit of the nightshade "wolf grapes" (<reference osisRef="Deut.32.32">De 32:32</reference>, <reference osisRef="Deut.32.33">33</reference>; <reference osisRef="2Kgs.4.39-2Kgs.4.41">2Ki 4:39-41</reference>). Jerome tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.

2. fenced-- rather, "digged and trenched" the ground to prepare it for planting the vines [Maurer]. choicest vine-- Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (Ge 49:11). tower-- to watch the vineyard against the depredations of man or beast, and for the use of the owner (Mt 21:33). wine-press-- including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard. wild grapes-- The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [Maurer], instead of "choicest" grapes. Of the poisonous monk's hood [Gesenius]. The Arabs call the fruit of the nightshade "wolf grapes" (De 32:32, 33; 2Ki 4:39-41). Jerome tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.


<hi type="bold">3. And now, &c.--</hi>appeal of God to themselves, as in <reference osisRef="Isa.1.18">Is 1:18</reference>; <reference osisRef="Mic.6.3">Mi 6:3</reference>. So Jesus Christ, in <reference osisRef="Matt.21.40">Mt 21:40</reference>, <reference osisRef="Matt.21.41">41</reference>, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (<reference osisRef="Deut.32.6">De 32:6</reference>; <reference osisRef="Job.15.6">Job 15:6</reference>; <reference osisRef="Luke.19.22">Lu 19:22</reference>; <reference osisRef="Rom.3.4">Ro 3:4</reference>).

3. And now, &c.-- appeal of God to themselves, as in Is 1:18; Mi 6:3. So Jesus Christ, in Mt 21:40, 41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (De 32:6; Job 15:6; Lu 19:22; Ro 3:4).


4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.


<hi type="bold">5. go to--</hi>that is, attend to me.

<hi type="bold">hedge ... wall--</hi>It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (<reference osisRef="Ps.80.12">Psa 80:12</reference>, <reference osisRef="Ps.80.13">13</reference>).

5. go to-- that is, attend to me. hedge... wall-- It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Psa 80:12, 13).


<hi type="bold">6. I will ... command--</hi>The parable is partly dropped and Jehovah, as in <reference osisRef="Isa.5.7">Is 5:7</reference>, is implied to be the Owner: for He alone, not an ordinary husbandman (<reference osisRef="Matt.21.43">Mt 21:43</reference>; <reference osisRef="Luke.17.22">Lu 17:22</reference>), could give such a "command."

<hi type="bold">no rain--</hi>antitypically, the heaven-sent teachings of the prophets (<reference osisRef="Amos.8.11">Am 8:11</reference>). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.

6. I will... command-- The parable is partly dropped and Jehovah, as in Is 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mt 21:43; Lu 17:22), could give such a "command." no rain-- antitypically, the heaven-sent teachings of the prophets (Am 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.


7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.

<hi type="bold">vineyard of the Lord--</hi>His only one (<reference osisRef="Exod.19.5">Ex 19:5</reference>; <reference osisRef="Amos.3.2">Am 3:2</reference>).

<hi type="bold">pleasant--</hi>"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (<reference osisRef="Isa.5.2">Is 5:2</reference>); so God's election of the Jews.

<hi type="bold">judgment--</hi>justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, <reference osisRef="Isa.5.8">Is 5:8</reference>, <reference osisRef="Isa.11.12">11, 12</reference>; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, <reference osisRef="Matt.27.23">Mt 27:23</reference>, <reference osisRef="Matt.27.24">24</reference>).

7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant. vineyard of the Lord-- His only one (Ex 19:5; Am 3:2). pleasant-- "the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Is 5:2); so God's election of the Jews. judgment-- justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Is 5:8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mt 27:23, 24).


<title type="x-s3"><reference osisRef="Isa.5.8-Isa.5.23">Is 5:8-23</reference>. Six Distinct Woes against Crimes.</title>

8. (<reference osisRef="Lev.25.13">Le 25:13</reference>; <reference osisRef="Mic.2.2">Mi 2:2</reference>). The jubilee restoration of possessions was intended as a guard against avarice.

<hi type="bold">till there be no place--</hi>left for any one else.

<hi type="bold">that they may be--</hi>rather, and ye be.

<hi type="bold">the earth--</hi>the land.

Is 5:8-23. Six Distinct Woes against Crimes. 8. (Le 25:13; Mi 2:2). The jubilee restoration of possessions was intended as a guard against avarice. till there be no place-- left for any one else. that they may be-- rather, and ye be. the earth-- the land.


<hi type="bold">9. In mine ears ... the Lord--</hi>namely, has revealed it, as in <reference osisRef="Isa.22.14">Is 22:14</reference>.

<hi type="bold">desolate--</hi>literally, "a desolation," namely, on account of the national sins.

<hi type="bold">great and fair--</hi>houses.

9. In mine ears... the Lord-- namely, has revealed it, as in Is 22:14. desolate-- literally, "a desolation," namely, on account of the national sins. great and fair-- houses.


<hi type="bold">10. acres--</hi>literally, "yokes"; as much as one yoke of oxen could plow in a day.

<hi type="bold">one--</hi>only.

<hi type="bold">bath--</hi>of wine; seven and a half gallons.

<hi type="bold">homer ... ephah--</hi>Eight bushels of seed would yield only three pecks of produce (<reference osisRef="Ezek.45.11">Eze 45:11</reference>). The ephah and bath, one-tenth of an homer.

10. acres-- literally, "yokes"; as much as one yoke of oxen could plow in a day. one-- only. bath-- of wine; seven and a half gallons. homer... ephah-- Eight bushels of seed would yield only three pecks of produce (Eze 45:11). The ephah and bath, one-tenth of an homer.


<hi type="bold">11. Second Woe--</hi>against intemperance.

<hi type="bold">early--</hi>when it was regarded especially shameful to drink (<reference osisRef="Acts.2.15">Ac 2:15</reference>; <reference osisRef="1Thess.5.7">1Th 5:7</reference>). Banquets for revelry began earlier than usual (<reference osisRef="Eccl.10.16">Ec 10:16</reference>, <reference osisRef="Eccl.10.17">17</reference>).

<hi type="bold">strong drink--</hi>Hebrew, sichar, implying intoxication.

<hi type="bold">continue--</hi>drinking all day till evening.

11. Second Woe-- against intemperance. early-- when it was regarded especially shameful to drink (Ac 2:15; 1Th 5:7). Banquets for revelry began earlier than usual (Ec 10:16, 17). strong drink-- Hebrew, sichar, implying intoxication. continue-- drinking all day till evening.


12. Music was common at ancient feasts (<reference osisRef="Isa.24.8">Is 24:8</reference>, <reference osisRef="Isa.24.9">9</reference>; <reference osisRef="Amos.6.5">Am 6:5</reference>, <reference osisRef="Amos.6.6">6</reference>).

<hi type="bold">viol--</hi>an instrument with twelve strings [Josephus, Antiquities, 8.10].

<hi type="bold">tabret--</hi>Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine.

<hi type="bold">pipe--</hi>flute or flageolet: from a Hebrew root "to bore through"; or else, "to dance" (compare <reference osisRef="Job.21.11-Job.21.15">Job 21:11-15</reference>).

<hi type="bold">regard not ... Lord--</hi>a frequent effect of feasting (<reference osisRef="Job.1.5">Job 1:5</reference>; <reference osisRef="Ps.28.5">Psa 28:5</reference>).

<hi type="bold">work ... operation--</hi>in punishing the guilty (<reference osisRef="Isa.5.19">Is 5:19</reference>; <reference osisRef="Isa.10.12">Is 10:12</reference>).

12. Music was common at ancient feasts (Is 24:8, 9; Am 6:5, 6). viol-- an instrument with twelve strings [Josephus, Antiquities, 8.10]. tabret-- Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine. pipe-- flute or flageolet: from a Hebrew root "to bore through"; or else, "to dance" (compare Job 21:11-15). regard not... Lord-- a frequent effect of feasting (Job 1:5; Psa 28:5). work... operation-- in punishing the guilty (Is 5:19; Is 10:12).


<hi type="bold">13. are gone--</hi>The prophet sees the future as if it were before his eyes.

<hi type="bold">no knowledge--</hi>because of their foolish recklessness (<reference osisRef="Isa.5.12">Is 5:12</reference>; <reference osisRef="Isa.1.3">Is 1:3</reference>; <reference osisRef="Hos.4.6">Ho 4:6</reference>; <reference osisRef="Luke.19.44">Lu 19:44</reference>).

<hi type="bold">famished--</hi>awful contrast to their luxurious feasts (<reference osisRef="Isa.5.11">Is 5:11</reference>, <reference osisRef="Isa.5.12">12</reference>).

<hi type="bold">multitude--</hi>plebeians in contradistinction to the "honorable men," or nobles.

<hi type="bold">thirst--</hi>(<reference osisRef="Ps.107.4">Psa 107:4</reference>, <reference osisRef="Ps.107.5">5</reference>). Contrast to their drinking (<reference osisRef="Isa.5.11">Is 5:11</reference>). In their deportation and exile, they shall hunger and thirst.

13. are gone-- The prophet sees the future as if it were before his eyes. no knowledge-- because of their foolish recklessness (Is 5:12; Is 1:3; Ho 4:6; Lu 19:44). famished-- awful contrast to their luxurious feasts (Is 5:11, 12). multitude-- plebeians in contradistinction to the "honorable men," or nobles. thirst-- (Psa 107:4, 5). Contrast to their drinking (Is 5:11). In their deportation and exile, they shall hunger and thirst.


<hi type="bold">14. hell--</hi>the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (<reference osisRef="Num.16.30">Nu 16:30</reference>).

<hi type="bold">their--</hi>that is, of the Jewish people.

<hi type="bold">he that rejoiceth--</hi>the drunken reveller in Jerusalem.

14. hell-- the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (Nu 16:30). their-- that is, of the Jewish people. he that rejoiceth-- the drunken reveller in Jerusalem.


15. (Compare <reference osisRef="Isa.2.9">Is 2:9</reference>, <reference osisRef="2Cor.11.17">11, 17</reference>). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (<reference osisRef="Isa.5.13">Is 5:13</reference>).

15. (Compare Is 2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Is 5:13).


16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.

<hi type="bold">sanctified--</hi>regarded as holy by reason of His "righteous" dealings.

16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty. sanctified-- regarded as holy by reason of His "righteous" dealings.


<hi type="bold">17. after their manner--</hi>literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [Gesenius]: so the Hebrew in <reference osisRef="Mic.2.12">Mi 2:12</reference>. The lands of the Scenite tent dwellers (<reference osisRef="Jer.35.7">Jr 35:7</reference>). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage.

<hi type="bold">waste ... fat ones--</hi>the deserted lands of the rich ("fat," <reference osisRef="Ps.22.29">Psa 22:29</reference>), then gone into captivity; "strangers," that is, nomad tribes shall make their flocks to feed on [Maurer]. Figuratively, "the lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (<reference osisRef="John.21.15">Joh 21:15</reference>) are called "lambs"; being meek, harmless, poor, and persecuted. Compare <reference osisRef="Ezek.39.18">Eze 39:18</reference>, where the fatlings are the rich and great (<reference osisRef="1Cor.1.26">1Co 1:26</reference>, <reference osisRef="1Cor.1.27">27</reference>). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (<reference osisRef="John.10.16">Joh 10:16</reference>), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (<reference osisRef="Rom.11.17">Ro 11:17</reference>) which the Jews ("fat ones," Eze 34. 16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (<reference osisRef="John.4.23">Joh 4:23</reference>; <reference osisRef="Gal.5.1">Ga 5:1</reference>).

17. after their manner-- literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [Gesenius]: so the Hebrew in Mi 2:12. The lands of the Scenite tent dwellers (Jr 35:7). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage. waste... fat ones-- the deserted lands of the rich ("fat," Psa 22:29), then gone into captivity; "strangers," that is, nomad tribes shall make their flocks to feed on [Maurer]. Figuratively, "the lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (Joh 21:15) are called "lambs"; being meek, harmless, poor, and persecuted. Compare Eze 39:18, where the fatlings are the rich and great (1Co 1:26, 27). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (Joh 10:16), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (Ro 11:17) which the Jews ("fat ones," Eze 34. 16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (Joh 4:23; Ga 5:1).


<hi type="bold">18. Third Woe--</hi>against obstinate perseverance in sin, as if they wished to provoke divine judgments.

<hi type="bold">iniquity--</hi>guilt, incurring punishment [Maurer].

<hi type="bold">cords, &c.--</hi>cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (<reference osisRef="Isa.59.5">Is 59:5</reference>; <reference osisRef="Job.8.14">Job 8:14</reference>), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.

<hi type="bold">vanity--</hi>wickedness.

<hi type="bold">sin--</hi>substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.

18. Third Woe-- against obstinate perseverance in sin, as if they wished to provoke divine judgments. iniquity-- guilt, incurring punishment [Maurer]. cords, &c.-- cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Is 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin. vanity-- wickedness. sin-- substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.


<hi type="bold">19. work--</hi>vengeance (<reference osisRef="Isa.5.12">Is 5:12</reference>). Language of defiance to God. So Lamech's boast of impunity (<reference osisRef="Gen.4.23">Ge 4:23</reference>, <reference osisRef="Gen.4.24">24</reference>; compare <reference osisRef="Jer.17.15">Jr 17:15</reference>; <reference osisRef="2Pet.3.3">2Pe 3:3</reference>, <reference osisRef="2Pet.3.4">4</reference>).

<hi type="bold">counsel--</hi>God's threatened purpose to punish.

19. work-- vengeance (Is 5:12). Language of defiance to God. So Lamech's boast of impunity (Ge 4:23, 24; compare Jr 17:15; 2Pe 3:3, 4). counsel-- God's threatened purpose to punish.


<hi type="bold">20. Fourth Woe--</hi>against those who confound the distinctions of right and wrong (compare <reference osisRef="Rom.1.28">Ro 1:28</reference>), "reprobate," Greek, "undiscriminating: the moral perception darkened."

<hi type="bold">bitter ... sweet--</hi>sin is bitter (<reference osisRef="Jer.2.19">Jr 2:19</reference>; <reference osisRef="2Cor.4.18">4:18</reference>; <reference osisRef="Acts.8.23">Ac 8:23</reference>; <reference osisRef="Heb.12.15">He 12:15</reference>); though it seem sweet for a time (<reference osisRef="Prov.9.17">Pr 9:17</reference>, <reference osisRef="Prov.9.18">18</reference>). Religion is sweet (<reference osisRef="Ps.119.103">Psa 119:103</reference>).

20. Fourth Woe-- against those who confound the distinctions of right and wrong (compare Ro 1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened." bitter... sweet-- sin is bitter (Jr 2:19; 4:18; Ac 8:23; He 12:15); though it seem sweet for a time (Pr 9:17, 18). Religion is sweet (Psa 119:103).


<hi type="bold">21. Fifth Woe--</hi>against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (<reference osisRef="Isa.29.14">Is 29:14</reference>, <reference osisRef="Isa.29.15">15</reference>).

21. Fifth Woe-- against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (Is 29:14, 15).


<hi type="bold">22-23. Sixth Woe--</hi>against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer].

<hi type="bold">mingle strong drink--</hi>not with water, but spices to make it intoxicating (<reference osisRef="Prov.9.2">Pr 9:2</reference>, <reference osisRef="Prov.9.5">5</reference>; <reference osisRef="Song.8.2">So 8:2</reference>).

<hi type="bold">take away the righteousness--</hi>set aside the just claims of those having a righteous cause.

22-23. Sixth Woe-- against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer]. mingle strong drink-- not with water, but spices to make it intoxicating (Pr 9:2, 5; So 8:2). take away the righteousness-- set aside the just claims of those having a righteous cause.


24. Literally, "tongue of fire eateth" (<reference osisRef="Acts.2.3">Ac 2:3</reference>).

<hi type="bold">flame consumeth the chaff--</hi>rather, withered grass falleth before the flame (<reference osisRef="Matt.3.12">Mt 3:12</reference>).

<hi type="bold">root ... blossom--</hi>entire decay, both the hidden source and outward manifestations of prosperity, perishing (<reference osisRef="Job.18.16">Job 18:16</reference>; Mal 4:1).

<hi type="bold">cast away ... law--</hi>in its spirit, while retaining the letter.

24. Literally, "tongue of fire eateth" (Ac 2:3). flame consumeth the chaff-- rather, withered grass falleth before the flame (Mt 3:12). root... blossom-- entire decay, both the hidden source and outward manifestations of prosperity, perishing (Job 18:16; Mal 4:1). cast away... law-- in its spirit, while retaining the letter.


<hi type="bold">25. anger ... kindled--</hi>(<reference osisRef="2Kgs.22.13">2Ki 22:13</reference>, <reference osisRef="2Kgs.22.17">17</reference>).

<hi type="bold">hills ... tremble--</hi>This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (<reference osisRef="Amos.1.1">Am 1:1</reference>; <reference osisRef="Zech.14.5">Zec 14:5</reference>). The earth trembled as if conscious of the presence of God (<reference osisRef="Jer.4.24">Jr 4:24</reference>; <reference osisRef="Hab.3.6">Ha 3:6</reference>).

<hi type="bold">torn--</hi>rather, were as dung (<reference osisRef="Ps.83.10">Psa 83:10</reference>).

<hi type="bold">For all this, &c.--</hi>This burden of the prophet's strains, with dirge-like monotony, is repeated at <reference osisRef="Isa.9.12">Is 9:12</reference>, 17, 21; <reference osisRef="Isa.10.4">10:4</reference>. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (<reference osisRef="Lev.26.14">Le 26:14</reference>, &c.).

25. anger... kindled-- (2Ki 22:13, 17). hills... tremble-- This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (Am 1:1; Zec 14:5). The earth trembled as if conscious of the presence of God (Jr 4:24; Ha 3:6). torn-- rather, were as dung (Psa 83:10). For all this, &c.-- This burden of the prophet's strains, with dirge-like monotony, is repeated at Is 9:12, 17, 21; 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (Le 26:14, &c.).


<hi type="bold">26. lift ... ensign--</hi>to call together the hostile nations to execute His judgments on Judea (Is 10:5-7; 45:<reference osisRef="1Cor.7.1">1</reference>). But for mercy to it, in <reference osisRef="Isa.11.12">Is 11:12</reference>; <reference osisRef="Isa.18.3">18:3</reference>.

<hi type="bold">hiss--</hi>(<reference osisRef="Isa.7.18">Is 7:18</reference>). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (<reference osisRef="Zech.10.8">Zec 10:8</reference>). God will collect the nations round Judea like bees (<reference osisRef="Deut.1.44">De 1:44</reference>; <reference osisRef="Ps.118.12">Psa 118:12</reference>).

<hi type="bold">end of the earth--</hi>the widely distant subject races of which the Assyrian army was made up (<reference osisRef="Isa.22.6">Is 22:6</reference>). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (<reference osisRef="Deut.28.49">De 28:49</reference>, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.), <reference osisRef="Isa.5.26-Isa.5.29">Is 5:26-29</reference>; referring to some particular nation and person [Horsley].

26. lift... ensign-- to call together the hostile nations to execute His judgments on Judea (Is 10:5-7; 45:1). But for mercy to it, in Is 11:12; 18:3. hiss-- (Is 7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (Zec 10:8). God will collect the nations round Judea like bees (De 1:44; Psa 118:12). end of the earth-- the widely distant subject races of which the Assyrian army was made up (Is 22:6). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (De 28:49, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.), Is 5:26-29; referring to some particular nation and person [Horsley].


<hi type="bold">27. weary--</hi>with long marches (<reference osisRef="Deut.25.18">De 25:18</reference>).

<hi type="bold">none ... slumber--</hi>requiring no rest.

<hi type="bold">girdle--</hi>with which the ancient loose robes used to be girded for action. Ever ready for march or battle.

<hi type="bold">nor the latchet ... broken--</hi>The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.

27. weary-- with long marches (De 25:18). none... slumber-- requiring no rest. girdle-- with which the ancient loose robes used to be girded for action. Ever ready for march or battle. nor the latchet... broken-- The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.


<hi type="bold">28. bent--</hi>ready for battle.

<hi type="bold">hoofs ... flint--</hi>The ancients did not shoe their horses: hence the value of hard hoofs for long marches.

<hi type="bold">wheels--</hi>of their chariots. The Assyrian army abounded in cavalry and chariots (<reference osisRef="Isa.22.6">Is 22:6</reference>, <reference osisRef="Isa.22.7">7</reference>; <reference osisRef="Isa.36.8">36:8</reference>).

28. bent-- ready for battle. hoofs... flint-- The ancients did not shoe their horses: hence the value of hard hoofs for long marches. wheels-- of their chariots. The Assyrian army abounded in cavalry and chariots (Is 22:6, 7; 36:8).


<hi type="bold">29. roaring--</hi>their battle cry.

29. roaring-- their battle cry.


<hi type="bold">30. sorrow, and the light is darkened--</hi>Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [Maurer].

<hi type="bold">heavens--</hi>literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. Horsley takes "sea ... look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible. <chapter eID="Isa.5"/>

30. sorrow, and the light is darkened-- Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [Maurer]. heavens-- literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. Horsley takes "sea... look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Isa.6.1-Isa.6.13">Is 6:1-13</reference>. Vision of Jehovah in His Temple.</title>
 Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (<reference osisRef="1Kgs.22.19">1Ki 22:19</reference>), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by <reference osisRef="Isa.1.1">Is 1:1</reference>; see Introduction), the pretext for sawing him asunder in Manasseh's reign (<reference osisRef="Heb.11.37">He 11:37</reference>). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.

<hi type="bold">1. In ... year ... Uzziah died--</hi>Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Ch 26:19-21). 754 B.C. [Calmet] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: <reference osisRef="Isa.6.9">Is 6:9</reference>, &c., implies the tone of one who had already experience of the people's obstinacy.

<hi type="bold">Lord--</hi>here Adonai, Jehovah in <reference osisRef="Isa.6.5">Is 6:5</reference>; Jesus Christ is meant as speaking in <reference osisRef="Isa.6.10">Is 6:10</reference>, according to <reference osisRef="John.12.41">Joh 12:41</reference>. Isaiah could only have "seen" the Son, not the divine essence (<reference osisRef="John.1.18">Joh 1:18</reference>). The words in <reference osisRef="Isa.6.10">Is 6:10</reference> are attributed by Paul (<reference osisRef="Acts.28.25">Ac 28:25</reference>, <reference osisRef="Acts.28.26">26</reference>) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (<reference osisRef="Isa.6.3">Is 6:3</reference>). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.

CHAPTER 6 Is 6:1-13. Vision of Jehovah in His Temple. Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1Ki 22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by Is 1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (He 11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity. 1. In... year... Uzziah died-- Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Ch 26:19-21). 754 B.C. [Calmet] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Is 6:9, &c., implies the tone of one who had already experience of the people's obstinacy. Lord-- here Adonai, Jehovah in Is 6:5; Jesus Christ is meant as speaking in Is 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Is 6:10 are attributed by Paul (Ac 28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Is 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.