8. The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (<reference osisRef="John.12.13">Joh 12:13</reference>); so hereafter (<reference osisRef="Rev.7.9">Re 7:9</reference>).

<hi type="bold">breasts--</hi>(<reference osisRef="Isa.66.11">Is 66:11</reference>).

<hi type="bold">the vine--</hi>Jesus Christ (<reference osisRef="Hos.14.7">Ho 14:7</reference>, end; <reference osisRef="John.15.1">Joh 15:1</reference>).

<hi type="bold">nose--</hi>that is, breath; the Holy Ghost breathed into her nostrils by Him, whose "mouth is most sweet" (<reference osisRef="Song.5.16">So 5:16</reference>).

<hi type="bold">apples--</hi>citrons, off the tree to which He is likened (<reference osisRef="Song.2.3">So 2:3</reference>).

8. The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumphant joy (Joh 12:13); so hereafter (Re 7:9). breasts-- (Is 66:11). the vine-- Jesus Christ (Ho 14:7, end; Joh 15:1). nose-- that is, breath; the Holy Ghost breathed into her nostrils by Him, whose "mouth is most sweet" (So 5:16). apples-- citrons, off the tree to which He is likened (So 2:3).


<hi type="bold">9. roof of thy mouth--</hi>thy voice (<reference osisRef="Prov.15.23">Pr 15:23</reference>).

<hi type="bold">best wine--</hi>the new wine of the gospel kingdom (<reference osisRef="Mark.14.25">Mr 14:25</reference>), poured out at Pentecost (<reference osisRef="Acts.2.4">Ac 2:4</reference>, 13, 17).

<hi type="bold">for my beloved--</hi>(<reference osisRef="Song.4.10">So 4:10</reference>). Here first the daughters call Him theirs, and become one with the bride. The steps successively are (<reference osisRef="Song.1.5">So 1:5</reference>) where they misjudge her (<reference osisRef="Song.3.11">So 3:11</reference>); <reference osisRef="Song.5.8">So 5:8</reference>, where the possibility of their finding Him, before she regained Him, is expressed; <reference osisRef="Song.5.9">So 5:9</reference> (<reference osisRef="Song.6.1">So 6:1</reference>; <reference osisRef="Song.7.6">7:6</reference>, <reference osisRef="Song.7.9">9</reference>; <reference osisRef="John.4.42">Joh 4:42</reference>).

<hi type="bold">causing ... asleep to speak--</hi>(<reference osisRef="Isa.35.6">Is 35:6</reference>; <reference osisRef="Mark.5.19">Mr 5:19</reference>, <reference osisRef="Mark.5.20">20</reference>; <reference osisRef="Acts.2.47">Ac 2:47</reference>; <reference osisRef="Eph.5.14">Ep 5:14</reference>). Jesus Christ's first miracle turned water into "good wine kept until now" (<reference osisRef="John.2.10">Joh 2:10</reference>); just as the Gospel revives those asleep and dying under the law (<reference osisRef="Prov.31.6">Pr 31:6</reference>; <reference osisRef="Rom.7.9">Ro 7:9</reference>, 10, 24, 25; <reference osisRef="Rom.8.1">8:1</reference>).

9. roof of thy mouth-- thy voice (Pr 15:23). best wine-- the new wine of the gospel kingdom (Mr 14:25), poured out at Pentecost (Ac 2:4, 13, 17). for my beloved-- (So 4:10). Here first the daughters call Him theirs, and become one with the bride. The steps successively are (So 1:5) where they misjudge her (So 3:11); So 5:8, where the possibility of their finding Him, before she regained Him, is expressed; So 5:9 (So 6:1; 7:6, 9; Joh 4:42). causing... asleep to speak-- (Is 35:6; Mr 5:19, 20; Ac 2:47; Ep 5:14). Jesus Christ's first miracle turned water into "good wine kept until now" (Joh 2:10); just as the Gospel revives those asleep and dying under the law (Pr 31:6; Ro 7:9, 10, 24, 25; 8:1).


10. Words of the daughters of Jerusalem and the bride, now united into one (<reference osisRef="Acts.4.32">Ac 4:32</reference>). They are mentioned again distinctly (<reference osisRef="Song.8.4">So 8:4</reference>), as fresh converts were being added from among enquirers, and these needed to be charged not to grieve the Spirit.

<hi type="bold">his desire is toward me--</hi>strong assurance. He so desires us, as to give us sense of His desire toward us (<reference osisRef="Ps.139.17">Psa 139:17</reference>, <reference osisRef="Ps.139.18">18</reference>; <reference osisRef="Luke.22.15">Lu 22:15</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>; <reference osisRef="1John.4.16">1Jo 4:16</reference>).

10. Words of the daughters of Jerusalem and the bride, now united into one (Ac 4:32). They are mentioned again distinctly (So 8:4), as fresh converts were being added from among enquirers, and these needed to be charged not to grieve the Spirit. his desire is toward me-- strong assurance. He so desires us, as to give us sense of His desire toward us (Psa 139:17, 18; Lu 22:15; Ga 2:20; 1Jo 4:16).


<hi type="bold">11. field--</hi>the country. "The tender grape (Maurer translates, flowers) and vines" occurred before (<reference osisRef="Song.2.13">So 2:13</reference>). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion with Him in "loves." "Early" implies immediate earnestness. "The villages" imply distance from Jerusalem. At Stephen's death the disciples were scattered from it through Judea and Samaria, preaching the word (<reference osisRef="Acts.8.4-Acts.8.25">Ac 8:4-25</reference>). Jesus Christ was with them, confirming the word with miracles. They gathered the old fruits, of which Jesus Christ had sown the seed (<reference osisRef="John.4.39-John.4.42">Joh 4:39-42</reference>), as well as new fruits.

<hi type="bold">lodge--</hi>forsaking home for Jesus Christ's sake (<reference osisRef="Matt.19.29">Mt 19:29</reference>).

11. field-- the country. "The tender grape (Maurer translates, flowers) and vines" occurred before (So 2:13). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion with Him in "loves." "Early" implies immediate earnestness. "The villages" imply distance from Jerusalem. At Stephen's death the disciples were scattered from it through Judea and Samaria, preaching the word (Ac 8:4-25). Jesus Christ was with them, confirming the word with miracles. They gathered the old fruits, of which Jesus Christ had sown the seed (Joh 4:39-42), as well as new fruits. lodge-- forsaking home for Jesus Christ's sake (Mt 19:29).


12. (<reference osisRef="Mark.1.35">Mr 1:35</reference>; <reference osisRef="John.9.4">Joh 9:4</reference>; <reference osisRef="Gal.6.10">Ga 6:10</reference>). Assurance fosters diligence, not indolence.

12. (Mr 1:35; Joh 9:4; Ga 6:10). Assurance fosters diligence, not indolence.


<hi type="bold">13. mandrakes--</hi>Hebrew, dudaim, from a root meaning "to love"; love apples, supposed to exhilarate the spirits and excite love. Only here and <reference osisRef="Gen.30.14-Gen.30.16">Ge 30:14-16</reference>. Atropa mandragora of Linnæus; its leaves like lettuce, but dark green, flowers purple, root forked, fruit of the size of an apple, ruddy and sweet-smelling, gathered in wheat harvest, that is, in May (Mariti, ii. 195).

<hi type="bold">gates--</hi>the entrance to the kiosk or summer house. Love "lays up" the best of everything for the person beloved (<reference osisRef="1Cor.10.31">1Co 10:31</reference>; <reference osisRef="Phil.3.8">Php 3:8</reference>; <reference osisRef="1Pet.4.11">1Pe 4:11</reference>), thereby really, though unconsciously, laying up for itself (<reference osisRef="1Tim.6.18">1Ti 6:18</reference>, <reference osisRef="1Tim.6.19">19</reference>). <chapter eID="Song.7"/>

13. mandrakes-- Hebrew, dudaim, from a root meaning "to love"; love apples, supposed to exhilarate the spirits and excite love. Only here and Ge 30:14-16. Atropa mandragora of Linnæus; its leaves like lettuce, but dark green, flowers purple, root forked, fruit of the size of an apple, ruddy and sweet-smelling, gathered in wheat harvest, that is, in May (Mariti, ii. 195). gates-- the entrance to the kiosk or summer house. Love "lays up" the best of everything for the person beloved (1Co 10:31; Php 3:8; 1Pe 4:11), thereby really, though unconsciously, laying up for itself (1Ti 6:18, 19).


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="Song.8.1-Song.8.14">So 8:1-14</reference>.

1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (<reference osisRef="John.20.17">Joh 20:17</reference>). For this the Church here prays; meanwhile she enjoys inward spiritual communion with Him. The last who ever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to <reference osisRef="Acts.8.25">Ac 8:25</reference>, after the mission to Samaria. The rest spoken of (<reference osisRef="Song.8.4">So 8:4</reference>) answers to <reference osisRef="Acts.9.31">Ac 9:31</reference>.

<hi type="bold">that sucked ... mother--</hi>a brother born of the same mother; the closest tie.

CHAPTER 8 So 8:1-14. 1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (Joh 20:17). For this the Church here prays; meanwhile she enjoys inward spiritual communion with Him. The last who ever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to Ac 8:25, after the mission to Samaria. The rest spoken of (So 8:4) answers to Ac 9:31. that sucked... mother-- a brother born of the same mother; the closest tie.


2. Her desire to bring Him into her home circle (<reference osisRef="John.1.41">Joh 1:41</reference>).

<hi type="bold">who would instruct me--</hi>rather, "thou wouldest instruct me," namely, how I might best please thee (<reference osisRef="Isa.11.2">Is 11:2</reference>, <reference osisRef="Isa.11.3">3</reference>; <reference osisRef="Isa.50.4">50:4</reference>; <reference osisRef="Luke.12.12">Lu 12:12</reference>; <reference osisRef="John.14.26">Joh 14:26</reference>; <reference osisRef="John.16.13">16:13</reference>).

<hi type="bold">spiced wine--</hi>seasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from "the mountain of spices" (<reference osisRef="Song.8.14">So 8:14</reference>) is contemplated. The cup of betrothal was given by Him at the last supper; the cup or marriage shall be presented by her at His return (<reference osisRef="Matt.26.29">Mt 26:29</reference>). Till then the believer often cannot feel towards, or speak of, Him as he would wish.

2. Her desire to bring Him into her home circle (Joh 1:41). who would instruct me-- rather, "thou wouldest instruct me," namely, how I might best please thee (Is 11:2, 3; 50:4; Lu 12:12; Joh 14:26; 16:13). spiced wine-- seasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from "the mountain of spices" (So 8:14) is contemplated. The cup of betrothal was given by Him at the last supper; the cup or marriage shall be presented by her at His return (Mt 26:29). Till then the believer often cannot feel towards, or speak of, Him as he would wish.


3-4. The "left and right hand," &c., occurred only once actually (<reference osisRef="Song.2.6">So 2:6</reference>), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in <reference osisRef="Song.8.4">So 8:4</reference>, which is a spiritual realization of the wish in <reference osisRef="Song.8.3">So 8:3</reference> (<reference osisRef="1Pet.1.8">1Pe 1:8</reference>), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (<reference osisRef="Rev.22.20">Re 22:20</reference>), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on <reference osisRef="Song.7.10">So 7:10</reference>.

<hi type="bold">Canticle V.--</hi>(<reference osisRef="Song.8.5-Song.8.14">So 8:5-14</reference>)--From The Call of the Gentiles to the Close of Revelation.

3-4. The "left and right hand," &c., occurred only once actually (So 2:6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in So 8:4, which is a spiritual realization of the wish in So 8:3 (1Pe 1:8), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Re 22:20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on So 7:10. Canticle V.-- (So 8:5-14)--From The Call of the Gentiles to the Close of Revelation.


<hi type="bold">5. Who is this--</hi>Words of the daughters of Jerusalem, that is, the churches of Judea; referring to Paul, on his return from Arabia ("the wilderness"), whither he had gone after conversion (<reference osisRef="Gal.1.15-Gal.1.24">Ga 1:15-24</reference>).

<hi type="bold">I raised thee ... she ... bare thee--</hi>(<reference osisRef="Acts.26.14-Acts.26.16">Ac 26:14-16</reference>). The first words of Jesus Christ to the bride since her going to the garden of nuts (<reference osisRef="Song.6.9">So 6:9</reference>, <reference osisRef="Song.6.10">10</reference>); so His appearance to Paul is the only one since His ascension, <reference osisRef="Song.8.13">So 8:13</reference> is not an address of Him as visible: her reply implies He is not visible (<reference osisRef="1Cor.15.8">1Co 15:8</reference>). Spiritually, she was found in the moral wilderness (<reference osisRef="Ezek.16.5">Eze 16:5</reference>; <reference osisRef="Hos.13.5">Ho 13:5</reference>); but now she is "coming up from" it (<reference osisRef="Jer.2.2">Jr 2:2</reference>; <reference osisRef="Hos.2.14">Ho 2:14</reference>), especially in the last stage of her journey, her conscious weakness casting itself the more wholly on Jesus Christ (<reference osisRef="2Cor.12.9">2Co 12:9</reference>). "Raised" (<reference osisRef="Eph.2.1-Eph.2.7">Ep 2:1-7</reference>). Found ruined under the forbidden tree (<reference osisRef="Gen.3.22-Gen.3.24">Ge 3:22-24</reference>); restored under the shadow of Jesus Christ crucified, "the green tree" (<reference osisRef="Luke.23.31">Lu 23:31</reference>), fruit-"bearing" by the cross (<reference osisRef="Isa.53.11">Is 53:11</reference>; <reference osisRef="John.12.24">Joh 12:24</reference>). "Born again by the Holy Ghost" "there" (<reference osisRef="Ezek.16.3-Ezek.16.6">Eze 16:3-6</reference>). In this verse, her dependence, in the similar verse, <reference osisRef="Song.3.6">So 3:6</reference>, &c., His omnipotence to support her, are brought out (<reference osisRef="Deut.33.26">De 33:26</reference>).

5. Who is this-- Words of the daughters of Jerusalem, that is, the churches of Judea; referring to Paul, on his return from Arabia ("the wilderness"), whither he had gone after conversion (Ga 1:15-24). I raised thee... she... bare thee-- (Ac 26:14-16). The first words of Jesus Christ to the bride since her going to the garden of nuts (So 6:9, 10); so His appearance to Paul is the only one since His ascension, So 8:13 is not an address of Him as visible: her reply implies He is not visible (1Co 15:8). Spiritually, she was found in the moral wilderness (Eze 16:5; Ho 13:5); but now she is "coming up from" it (Jr 2:2; Ho 2:14), especially in the last stage of her journey, her conscious weakness casting itself the more wholly on Jesus Christ (2Co 12:9). "Raised" (Ep 2:1-7). Found ruined under the forbidden tree (Ge 3:22-24); restored under the shadow of Jesus Christ crucified, "the green tree" (Lu 23:31), fruit-"bearing" by the cross (Is 53:11; Joh 12:24). "Born again by the Holy Ghost" "there" (Eze 16:3-6). In this verse, her dependence, in the similar verse, So 3:6, &c., His omnipotence to support her, are brought out (De 33:26).


6. Implying approaching absence of the Bridegroom.

<hi type="bold">seal--</hi>having her name and likeness engraven on it. His Holy Priesthood also in heaven (<reference osisRef="Exod.28.6-Exod.12.15">Ex 28:6-12, 15</reference>-<reference osisRef="Exod.12.30">30</reference>; <reference osisRef="Heb.4.14">He 4:14</reference>); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare <reference osisRef="Jer.22.24">Jr 22:24</reference>, with <reference osisRef="Hag.2.23">Hag 2:23</reference>). But the Holy Ghost (<reference osisRef="Eph.1.13">Ep 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>). As in <reference osisRef="Song.8.5">So 8:5</reference>, she was "leaning" on Him, that is, her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on His heart and His arm, answering to His love and His power (<reference osisRef="Ps.77.15">Psa 77:15</reference>; see <reference osisRef="Gen.38.18">Ge 38:18</reference>; <reference osisRef="Isa.62.3">Is 62:3</reference>).

<hi type="bold">love is strong as death--</hi>(<reference osisRef="Acts.21.13">Ac 21:13</reference>; <reference osisRef="Rom.8.35-Rom.8.39">Ro 8:35-39</reference>; <reference osisRef="Rev.12.11">Re 12:11</reference>). This their love unto death flows from His (<reference osisRef="John.10.15">Joh 10:15</reference>; <reference osisRef="John.15.13">15:13</reference>).

<hi type="bold">jealousy ... the grave--</hi>Zealous love, jealous of all that would come between the soul and Jesus Christ (<reference osisRef="1Kgs.19.10">1Ki 19:10</reference>; <reference osisRef="Ps.106.30">Psa 106:30</reference>, <reference osisRef="Ps.106.31">31</reference>; <reference osisRef="Luke.9.60">Lu 9:60</reference>; <reference osisRef="Luke.14.26">14:26</reference>; <reference osisRef="1Cor.16.22">1Co 16:22</reference>).

<hi type="bold">cruel--</hi>rather, "unyielding" hard, as the grave will not let go those whom it once holds (<reference osisRef="John.10.28">Joh 10:28</reference>).

<hi type="bold">a most vehement flame--</hi>literally, "the fire-flame of Jehovah" (<reference osisRef="Ps.80.16">Psa 80:16</reference>; <reference osisRef="Isa.6.6">Is 6:6</reference>). Nowhere else is God's name found in the Song. The zeal that burnt in Jesus Christ (<reference osisRef="Ps.69.9">Psa 69:9</reference>; <reference osisRef="Luke.12.49">Lu 12:49</reference>, <reference osisRef="Luke.12.50">50</reference>) kindled in His followers (<reference osisRef="Acts.2.3">Ac 2:3</reference>; <reference osisRef="Rom.15.30">Ro 15:30</reference>; <reference osisRef="Phil.2.17">Php 2:17</reference>).

6. Implying approaching absence of the Bridegroom. seal-- having her name and likeness engraven on it. His Holy Priesthood also in heaven (Ex 28:6-12, 15-30; He 4:14); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare Jr 22:24, with Hag 2:23). But the Holy Ghost (Ep 1:13, 14). As in So 8:5, she was "leaning" on Him, that is, her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on His heart and His arm, answering to His love and His power (Psa 77:15; see Ge 38:18; Is 62:3). love is strong as death-- (Ac 21:13; Ro 8:35-39; Re 12:11). This their love unto death flows from His (Joh 10:15; 15:13). jealousy... the grave-- Zealous love, jealous of all that would come between the soul and Jesus Christ (1Ki 19:10; Psa 106:30, 31; Lu 9:60; 14:26; 1Co 16:22). cruel-- rather, "unyielding" hard, as the grave will not let go those whom it once holds (Joh 10:28). a most vehement flame-- literally, "the fire-flame of Jehovah" (Psa 80:16; Is 6:6). Nowhere else is God's name found in the Song. The zeal that burnt in Jesus Christ (Psa 69:9; Lu 12:49, 50) kindled in His followers (Ac 2:3; Ro 15:30; Php 2:17).


<hi type="bold">7. waters--</hi>in contrast with the "coals of fire" (<reference osisRef="Song.8.6">So 8:6</reference>; <reference osisRef="1Kgs.18.33-1Kgs.18.38">1Ki 18:33-38</reference>). Persecutions (<reference osisRef="Acts.8.1">Ac 8:1</reference>) cannot quench love (<reference osisRef="Heb.10.34">He 10:34</reference>; <reference osisRef="Rev.12.15">Re 12:15</reference>, <reference osisRef="Rev.12.16">16</reference>). Our many provocations have not quenched His love (<reference osisRef="Rom.8.33-Rom.8.39">Ro 8:33-39</reference>).

<hi type="bold">if ... give all the substance ... contemned--</hi>Nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (<reference osisRef="Phil.3.8">Php 3:8</reference>). Satan offers the world, as to Jesus Christ (<reference osisRef="Matt.4.8">Mt 4:8</reference>), so to the saint, in vain (1Jo 2:15-17; 5:4). Nothing but our love in turn can satisfy Him (<reference osisRef="1Cor.13.1-1Cor.13.3">1Co 13:1-3</reference>).

7. waters-- in contrast with the "coals of fire" (So 8:6; 1Ki 18:33-38). Persecutions (Ac 8:1) cannot quench love (He 10:34; Re 12:15, 16). Our many provocations have not quenched His love (Ro 8:33-39). if... give all the substance... contemned-- Nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (Php 3:8). Satan offers the world, as to Jesus Christ (Mt 4:8), so to the saint, in vain (1Jo 2:15-17; 5:4). Nothing but our love in turn can satisfy Him (1Co 13:1-3).


8. The Gentile Church (<reference osisRef="Ezek.16.48">Eze 16:48</reference>). "We," that is, the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (<reference osisRef="Acts.11.17-Acts.11.26">Ac 11:17-26</reference>). Generally, the saint's anxiety for other souls (<reference osisRef="Mark.5.19">Mr 5:19</reference>; <reference osisRef="John.4.28">Joh 4:28</reference>, <reference osisRef="John.4.29">29</reference>).

<hi type="bold">no breasts--</hi>neither faith nor love as yet (see on <reference osisRef="Song.4.5">So 4:5</reference>), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring.

<hi type="bold">what shall we do--</hi>the chief question in the early Church at the first council (<reference osisRef="Acts.15.23-Acts.15.29">Ac 15:23-29</reference>). How shall "the elder brother" treat the "younger," already received by the Father (<reference osisRef="Luke.15.25-Luke.15.32">Lu 15:25-32</reference>)? Generally (<reference osisRef="2Sam.15.15">2Sa 15:15</reference>; <reference osisRef="John.9.4">Joh 9:4</reference>; <reference osisRef="Acts.9.6">Ac 9:6</reference>; <reference osisRef="Gal.6.10">Ga 6:10</reference>).

<hi type="bold">In the day ... spoken for--</hi>that is, when she shall be sought in marriage (<reference osisRef="Judg.14.7">Jud 14:7</reference>), namely, by Jesus Christ, the heavenly bridegroom.

8. The Gentile Church (Eze 16:48). "We," that is, the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (Ac 11:17-26). Generally, the saint's anxiety for other souls (Mr 5:19; Joh 4:28, 29). no breasts-- neither faith nor love as yet (see on So 4:5), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring. what shall we do-- the chief question in the early Church at the first council (Ac 15:23-29). How shall "the elder brother" treat the "younger," already received by the Father (Lu 15:25-32)? Generally (2Sa 15:15; Joh 9:4; Ac 9:6; Ga 6:10). In the day... spoken for-- that is, when she shall be sought in marriage (Jud 14:7), namely, by Jesus Christ, the heavenly bridegroom.


<hi type="bold">9. wall ... door--</hi>the very terms employed as to the Gentile question (<reference osisRef="Acts.14.27">Ac 14:27</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>). If she be a wall in Zion, founded on Jesus Christ (<reference osisRef="1Cor.3.11">1Co 3:11</reference>), we will not "withstand God" (<reference osisRef="Acts.11.17">Ac 11:17</reference>; <reference osisRef="Acts.15.8-Acts.15.11">15:8-11</reference>). But if so, we must not "build" (<reference osisRef="Acts.15.14-Acts.15.17">Ac 15:14-17</reference>) on her "wood, hay, stubble" (<reference osisRef="1Cor.3.12">1Co 3:12</reference>), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion (<reference osisRef="Gal.2.11-Gal.2.18">Ga 2:11-18</reference>; <reference osisRef="Eph.2.11-Eph.2.22">Ep 2:11-22</reference>). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (<reference osisRef="1Cor.16.9">1Co 16:9</reference>); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.

9. wall... door-- the very terms employed as to the Gentile question (Ac 14:27; Ep 2:14). If she be a wall in Zion, founded on Jesus Christ (1Co 3:11), we will not "withstand God" (Ac 11:17; 15:8-11). But if so, we must not "build" (Ac 15:14-17) on her "wood, hay, stubble" (1Co 3:12), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion (Ga 2:11-18; Ep 2:11-22). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (1Co 16:9); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.


10. The Gentile Church's joy at its free admission to gospel privileges (<reference osisRef="Acts.15.30">Ac 15:30</reference>, <reference osisRef="Acts.15.31">31</reference>). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other; Jesus Christ, the common foundation, joins them (<reference osisRef="Eph.2.11-Eph.2.22">Ep 2:11-22</reference>).

<hi type="bold">breasts ... towers--</hi>alluding to the silver palace, which the bridal virgins proposed to build on her (<reference osisRef="Song.8.9">So 8:9</reference>). "Breasts" of consolation (<reference osisRef="Isa.66.11">Is 66:11</reference>); faith and love (<reference osisRef="1Thess.5.8">1Th 5:8</reference>); opposed to her previous state, "no breasts" (<reference osisRef="Song.8.8">So 8:8</reference>; <reference osisRef="2Thess.1.3">2Th 1:3</reference>). Thus <reference osisRef="Ezek.16.46">Eze 16:46</reference>, <reference osisRef="Ezek.16.61">61</reference> was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church.

<hi type="bold">favour--</hi>rather, "peace." The Gentile Church too is become the Shulamite (<reference osisRef="Song.6.13">So 6:13</reference>), or peace-enjoying bride of Solomon, that is, Jesus Christ, the Prince of Peace (<reference osisRef="Rom.5.1">Ro 5:1</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>). Reject not those whom God accepts (<reference osisRef="Num.11.28">Nu 11:28</reference>; <reference osisRef="Luke.9.49">Lu 9:49</reference>; <reference osisRef="Acts.15.8">Ac 15:8</reference>, <reference osisRef="Acts.15.9">9</reference>). Rather, superadd to such every aid and privilege (<reference osisRef="Song.8.9">So 8:9</reference>).

10. The Gentile Church's joy at its free admission to gospel privileges (Ac 15:30, 31). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other; Jesus Christ, the common foundation, joins them (Ep 2:11-22). breasts... towers-- alluding to the silver palace, which the bridal virgins proposed to build on her (So 8:9). "Breasts" of consolation (Is 66:11); faith and love (1Th 5:8); opposed to her previous state, "no breasts" (So 8:8; 2Th 1:3). Thus Eze 16:46, 61 was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church. favour-- rather, "peace." The Gentile Church too is become the Shulamite (So 6:13), or peace-enjoying bride of Solomon, that is, Jesus Christ, the Prince of Peace (Ro 5:1; Ep 2:14). Reject not those whom God accepts (Nu 11:28; Lu 9:49; Ac 15:8, 9). Rather, superadd to such every aid and privilege (So 8:9).


11. The joint Church speaks of Jesus Christ's vineyard. Transference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (<reference osisRef="Matt.21.33-Matt.21.43">Mt 21:33-43</reference>).

<hi type="bold">Baal-hamon--</hi>equivalent to the owner of a multitude; so Israel in Solomon's day (<reference osisRef="1Kgs.4.20">1Ki 4:20</reference>); so <reference osisRef="Isa.5.1">Is 5:1</reference>, "a very fruitful hill" abounding in privileges, as in numbers.

<hi type="bold">thousand pieces--</hi>namely, silverlings, or shekels. The vineyard had a thousand vines probably; a vine at a silverling (<reference osisRef="Isa.7.23">Is 7:23</reference>), referring to this passage.

11. The joint Church speaks of Jesus Christ's vineyard. Transference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (Mt 21:33-43). Baal-hamon-- equivalent to the owner of a multitude; so Israel in Solomon's day (1Ki 4:20); so Is 5:1, "a very fruitful hill" abounding in privileges, as in numbers. thousand pieces-- namely, silverlings, or shekels. The vineyard had a thousand vines probably; a vine at a silverling (Is 7:23), referring to this passage.


12. "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me," that is, in my power [Maurer]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (<reference osisRef="Rom.8.2-Rom.8.4">Ro 8:2-4</reference>; <reference osisRef="1Cor.6.20">1Co 6:20</reference>; <reference osisRef="Gal.5.13">Ga 5:13</reference>; <reference osisRef="1Pet.2.16">1Pe 2:16</reference>), after having paid what justice and His will require should be paid to others (1Co 7:29-31; 9:14). "Before me" may also mean "I will never lose sight of it" (contrast <reference osisRef="Song.1.6">So 1:6</reference>) [Moody Stuart]. She will not keep it for herself, though so freely given to her, but for His use and glory (<reference osisRef="Luke.19.13">Lu 19:13</reference>; <reference osisRef="Rom.6.15">Ro 6:15</reference>; <reference osisRef="Rom.14.7-Rom.14.9">14:7-9</reference>; <reference osisRef="1Cor.12.7">1Co 12:7</reference>). Or the "two hundred" may mean a double tithe (two-tenths of the whole paid back by Jesus Christ) as the reward of grace for our surrender of all (the thousand) to Him (<reference osisRef="Gal.6.7">Ga 6:7</reference>; <reference osisRef="Heb.6.10">He 6:10</reference>); then she and "those that keep" are the same [Adelaide Newton]. But Jesus Christ pays back not merely two tithes, but His all for our all (<reference osisRef="1Cor.3.21-1Cor.3.23">1Co 3:21-23</reference>).

12. "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me," that is, in my power [Maurer]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (Ro 8:2-4; 1Co 6:20; Ga 5:13; 1Pe 2:16), after having paid what justice and His will require should be paid to others (1Co 7:29-31; 9:14). "Before me" may also mean "I will never lose sight of it" (contrast So 1:6) [Moody Stuart]. She will not keep it for herself, though so freely given to her, but for His use and glory (Lu 19:13; Ro 6:15; 14:7-9; 1Co 12:7). Or the "two hundred" may mean a double tithe (two-tenths of the whole paid back by Jesus Christ) as the reward of grace for our surrender of all (the thousand) to Him (Ga 6:7; He 6:10); then she and "those that keep" are the same [Adelaide Newton]. But Jesus Christ pays back not merely two tithes, but His all for our all (1Co 3:21-23).


13. Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard (<reference osisRef="Song.1.6">So 1:6</reference>); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, &c. (<reference osisRef="Acts.15.25">Ac 15:25</reference>, <reference osisRef="Acts.15.26">26</reference>), under her (<reference osisRef="Song.8.11">So 8:11</reference>, <reference osisRef="Song.8.12">12</reference>); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (<reference osisRef="Song.2.14">So 2:14</reference>, end; <reference osisRef="Acts.6.4">Ac 6:4</reference>; <reference osisRef="Acts.13.2">13:2</reference>, <reference osisRef="Acts.13.3">3</reference>).

13. Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard (So 1:6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, &c. (Ac 15:25, 26), under her (So 8:11, 12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (So 2:14, end; Ac 6:4; 13:2, 3).


14. (See on <reference osisRef="Song.2.17">So 2:17</reference>). As she began with longing for His first coming (<reference osisRef="Song.1.2">So 1:2</reference>), so she ends with praying for His second coming (<reference osisRef="Ps.130.6">Psa 130:6</reference>; <reference osisRef="Phil.3.20">Php 3:20</reference>, <reference osisRef="Phil.3.21">21</reference>; <reference osisRef="Rev.22.20">Re 22:20</reference>). Moody Stuart makes the roe upon spices to be the musk deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song: (1) Bether, or division (<reference osisRef="Song.2.17">So 2:17</reference>), God's justice dividing us from God. (2) Those "of leopards" (<reference osisRef="Song.4.8">So 4:8</reference>), sin, the world, and Satan. (3) That "of myrrh and aloes" (<reference osisRef="Song.4.6">So 4:6</reference>, <reference osisRef="Song.4.14">14</reference>), the sepulchre of Calvary. (4) Those "of spices," here answering to "the hill of frankincense" (<reference osisRef="Song.4.6">So 4:6</reference>), where His soul was for the three days of His death, and heaven, where He is a High Priest now, offering incense for us on the fragrant mountain of His own finished work (<reference osisRef="Heb.4.14">He 4:14</reference>, <reference osisRef="Heb.7.25">7:25</reference>; <reference osisRef="Rev.8.3">Re 8:3</reference>, <reference osisRef="Rev.8.4">4</reference>); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (<reference osisRef="Ps.103.11">Psa 103:11</reference>). The abrupt, unsatisfied close with the yearning prayer for His visible coming shows that the marriage is future, and that to wait eagerly for it is our true attitude (<reference osisRef="1Cor.1.7">1Co 1:7</reference>; <reference osisRef="1Thess.1.10">1Th 1:10</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>; <reference osisRef="2Pet.3.12">2Pe 3:12</reference>). <chapter eID="Song.8"/>

14. (See on So 2:17). As she began with longing for His first coming (So 1:2), so she ends with praying for His second coming (Psa 130:6; Php 3:20, 21; Re 22:20). Moody Stuart makes the roe upon spices to be the musk deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song: (1) Bether, or division (So 2:17), God's justice dividing us from God. (2) Those "of leopards" (So 4:8), sin, the world, and Satan. (3) That "of myrrh and aloes" (So 4:6, 14), the sepulchre of Calvary. (4) Those "of spices," here answering to "the hill of frankincense" (So 4:6), where His soul was for the three days of His death, and heaven, where He is a High Priest now, offering incense for us on the fragrant mountain of His own finished work (He 4:14, 7:25; Re 8:3, 4); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (Psa 103:11). The abrupt, unsatisfied close with the yearning prayer for His visible coming shows that the marriage is future, and that to wait eagerly for it is our true attitude (1Co 1:7; 1Th 1:10; Tit 2:13; 2Pe 3:12).


<milestone n="THE BOOK OF THE PROPHET ISAIAH." type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF THE PROPHET ISAIAH.</title>

THE BOOK OF THE PROPHET ISAIAH.


<title type="x-IS">INTRODUCTION</title>
 Isaiah, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (<reference osisRef="Isa.6.1-Isa.6.13">Is 6:1-13</reference>) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Is 7:<reference osisRef="1Cor.10.4">1-10:4</reference> belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (<reference osisRef="Exod.33.20">Ex 33:20</reference>; <reference osisRef="2Kgs.21.16">2Ki 21:16</reference>; <reference osisRef="Heb.11.37">He 11:37</reference>). <reference osisRef="2Chr.32.32">2Ch 32:32</reference> seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in <reference osisRef="2Chr.26.22">2Ch 26:22</reference>, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

 His Wife is called the prophetess [Is 8:3], that is, endowed, as Miriam, with a prophetic gift.

 His Children were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Is 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Is 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

 His Garment of sackcloth (<reference osisRef="Isa.20.2">Is 20:2</reference>), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

<hi type="bold">His Historical Works.--</hi>History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, <reference osisRef="2Chr.26.22">2Ch 26:22</reference>; also of Hezekiah, <reference osisRef="2Chr.32.32">2Ch 32:32</reference>; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

 The Inscription (<reference osisRef="Isa.1.1">Is 1:1</reference>) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Is 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Am 1:1], though several prophecies follow against foreign nations. Ewald maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (<reference osisRef="Isa.39.6">Is 39:6</reference>), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in <reference osisRef="Isa.1.1">Is 1:1</reference>. Josephus (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (<reference osisRef="Isa.44.28">Is 44:28</reference>; <reference osisRef="Isa.45.1">45:1</reference>, <reference osisRef="Isa.45.13">13</reference>) to aid the Jews in returning and rebuilding the temple <reference osisRef="Ezra.1.1-Ezra.1.11">Ezr 1:1-11</reference> confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to later times; for example, compare <reference osisRef="Jer.50.1-Jer.51.64">Jr 50:1-51:64</reference> with Isaiah's predictions against Babylon [Is 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; <reference osisRef="Ps.78.41">Psa 78:41</reference>; <reference osisRef="Ps.89.18">89:18</reference>; <reference osisRef="Jer.50.29">Jr 50:29</reference>; <reference osisRef="Jer.51.5">51:5]</reference>, is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes <reference osisRef="Isa.40.1">Is 40:1</reference> as Isaiah's. <reference osisRef="Luke.4.17">Lu 4:17</reference> quotes <reference osisRef="Isa.61.1">Is 61:1</reference>, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

 The Definiteness of the prophecies is striking: As in the second portion of isaiah, so in <reference osisRef="Mic.4.8-Mic.4.10">Mi 4:8-10</reference>, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

<hi type="bold">Rationalists are so far right that The Prophecies Are on a General Basis whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--</hi>and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in <reference osisRef="Isa.26.7-Isa.26.9">Is 26:7-9</reference>; <reference osisRef="Lev.10.3">Le 10:3</reference>; <reference osisRef="Amos.3.2">Am 3:2</reference>.

 The Use of the Present and Preterite in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (<reference osisRef="Jer.25.12">Jr 25:12</reference>; <reference osisRef="Dan.9.26">Da 9:26</reference>). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE Law of Prophetic Suggestion; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare <reference osisRef="Isa.45.1">Is 45:1</reference> with <reference osisRef="Isa.53.1-Isa.53.12">Is 53:1-12</reference>). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare <reference osisRef="Isa.53.4-Isa.53.9">Is 53:4-9</reference> with 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

 The Chaldæisms alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

 His Symbols are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

 Of Visions, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives Signs, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (<reference osisRef="Isa.7.14">Is 7:14</reference>; <reference osisRef="Isa.37.30">37:30</reference>; <reference osisRef="Isa.38.7">38:7</reference>).

 The Varieties in His Style do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (<reference osisRef="Isa.40.1">Is 40:1</reference>): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare <reference osisRef="Isa.65.25">Is 65:25</reference> with <reference osisRef="Isa.11.6">Is 11:6</reference>.

 The Chronological Arrangement favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from <reference osisRef="Prov.25.1">Pr 25:1</reference>. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

 The Expectation of Messiah is so strong in Isaiah, that Jerome To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in <reference osisRef="Gen.49.10">Ge 49:10</reference>, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72,110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

 His Style (Hengstenberg, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

 The Form is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

 Judah, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="Isa.1.1-Isa.1.31">Is 1:1-31</reference>.

1. The General Title or Program applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.

<hi type="bold">Isaiah--</hi>equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see <reference osisRef="1Sam.9.9">1Sa 9:9</reference>; <reference osisRef="Num.12.6">Nu 12:6</reference>; and see my Introduction.

<hi type="bold">Judah and Jerusalem--</hi>Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Is 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Is 7:<reference osisRef="1Cor.9.21">1-9:21</reference>). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (<reference osisRef="Ps.48.2">Psa 48:2</reference>, 3, 9; <reference osisRef="Jer.3.17">Jr 3:17</reference>). Jesus Christ is the "Lion of the tribe of Judah" (<reference osisRef="Rev.5.5">Re 5:5</reference>).

<hi type="bold">Uzziah--</hi>called also Azariah (<reference osisRef="2Kgs.14.21">2Ki 14:21</reference>; <reference osisRef="2Chr.26.1">2Ch 26:1</reference>, 17, 20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Is 1:<reference osisRef="1Cor.6.13">1-6:13</reference>) apply to Jotham's reign also, in which he probably wrote none; for <reference osisRef="Isa.7.1-Isa.7.25">Is 7:1-25</reference> enters immediately on Ahaz' reign, after Uzziah in <reference osisRef="Isa.6.1-Isa.6.13">Is 6:1-13</reference>; the prophecies under Hezekiah follow next.

INTRODUCTION Isaiah, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Is 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Is 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Ex 33:20; 2Ki 21:16; He 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this. His Wife is called the prophetess [Is 8:3], that is, endowed, as Miriam, with a prophetic gift. His Children were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Is 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Is 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect. His Garment of sackcloth (Is 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught. His Historical Works.-- History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost. The Inscription (Is 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Is 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Am 1:1], though several prophecies follow against foreign nations. Ewald maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Is 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Is 1:1. Josephus (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Is 44:28; 45:1, 13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to later times; for example, compare Jr 50:1-51:64 with Isaiah's predictions against Babylon [Is 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; 89:18; Jr 50:29; 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Is 40:1 as Isaiah's. Lu 4:17 quotes Is 61:1, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue. The Definiteness of the prophecies is striking: As in the second portion of isaiah, so in Mi 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah. Rationalists are so far right that The Prophecies Are on a General Basis whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates-- and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Is 26:7-9; Le 10:3; Am 3:2. The Use of the Present and Preterite in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jr 25:12; Da 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE Law of Prophetic Suggestion; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Is 45:1 with Is 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Is 53:4-9 with 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born. The Chaldæisms alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad. His Symbols are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile. Of Visions, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives Signs, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Is 7:14; 37:30; 38:7). The Varieties in His Style do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Is 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Is 65:25 with Is 11:6. The Chronological Arrangement favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pr 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples. The Expectation of Messiah is so strong in Isaiah, that Jerome To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Ge 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72,110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations. His Style (Hengstenberg, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject. The Form is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions. Judah, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently. CHAPTER 1 Is 1:1-31. 1. The General Title or Program applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh. Isaiah-- equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see 1Sa 9:9; Nu 12:6; and see my Introduction. Judah and Jerusalem-- Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Is 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Is 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Psa 48:2, 3, 9; Jr 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Re 5:5). Uzziah-- called also Azariah (2Ki 14:21; 2Ch 26:1, 17, 20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Is 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Is 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Is 6:1-13; the prophecies under Hezekiah follow next.


2. The very words of Moses (<reference osisRef="Deut.32.1">De 32:1</reference>); this implies that the law was the charter and basis of all prophecy (<reference osisRef="Isa.8.20">Is 8:20</reference>).

<hi type="bold">Lord--</hi>Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."

<hi type="bold">children--</hi>(<reference osisRef="Exod.4.22">Ex 4:22</reference>).

<hi type="bold">rebelled--</hi>as sons (<reference osisRef="Deut.21.18">De 21:18</reference>) and as subjects, God being king in the theocracy (<reference osisRef="Isa.63.10">Is 63:10</reference>). "Brought up," literally, "elevated," namely, to peculiar privileges (<reference osisRef="Jer.2.6-Jer.2.8">Jr 2:6-8</reference>; <reference osisRef="Rom.9.4">Ro 9:4</reference>, <reference osisRef="Rom.9.5">5</reference>).

2. The very words of Moses (De 32:1); this implies that the law was the charter and basis of all prophecy (Is 8:20). Lord-- Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah." children-- (Ex 4:22). rebelled-- as sons (De 21:18) and as subjects, God being king in the theocracy (Is 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jr 2:6-8; Ro 9:4, 5).


3. (<reference osisRef="Jer.8.7">Jr 8:7</reference>).

<hi type="bold">crib--</hi>the stall where it is fed (<reference osisRef="Prov.14.4">Pr 14:4</reference>). Spiritually the word and ordinances.

<hi type="bold">Israel--</hi>The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.

<hi type="bold">not know--</hi>namely, his Owner, as the parallelism requires; that is, not recognize Him as such (<reference osisRef="Exod.19.5">Ex 19:5</reference>, equivalent to "my people," <reference osisRef="John.1.10">Joh 1:10</reference>, <reference osisRef="1Cor.1.11">11</reference>).

<hi type="bold">consider--</hi>attend to his Master (<reference osisRef="Isa.41.8">Is 41:8</reference>), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).

3. (Jr 8:7). crib-- the stall where it is fed (Pr 14:4). Spiritually the word and ordinances. Israel-- The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity. not know-- namely, his Owner, as the parallelism requires; that is, not recognize Him as such (Ex 19:5, equivalent to "my people," Joh 1:10, 11). consider-- attend to his Master (Is 41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).


<hi type="bold">4. people--</hi>the peculiar designation of God's elect nation (<reference osisRef="Hos.1.10">Ho 1:10</reference>), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (<reference osisRef="Ps.38.4">Psa 38:4</reference>; <reference osisRef="Matt.11.28">Mt 11:28</reference>).

<hi type="bold">seed--</hi>another appellation of God's elect (<reference osisRef="Gen.12.7">Ge 12:7</reference>; <reference osisRef="Jer.2.21">Jr 2:21</reference>), designed to be a "holy seed" (<reference osisRef="Isa.6.13">Is 6:13</reference>), but, awful to say, "evildoers!"

<hi type="bold">children--</hi>by adoption (<reference osisRef="Hos.11.1">Ho 11:1</reference>), yet "evildoers"; not only so, but "corrupters" of others (<reference osisRef="Gen.6.12">Ge 6:12</reference>); the climax. So "nation--people--seed children."

<hi type="bold">provoked--</hi>literally, "despised," namely, so as to provoke (<reference osisRef="Prov.1.30">Pr 1:30</reference>, <reference osisRef="1Cor.1.31">31</reference>).

<hi type="bold">Holy One of Israel--</hi>the peculiar heinousness of their sin, that it was against their God (<reference osisRef="Amos.3.2">Am 3:2</reference>).

<hi type="bold">gone ... backward--</hi>literally, "estranged" (<reference osisRef="Ps.58.3">Psa 58:3</reference>).

4. people-- the peculiar designation of God's elect nation (Ho 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psa 38:4; Mt 11:28). seed-- another appellation of God's elect (Ge 12:7; Jr 2:21), designed to be a "holy seed" (Is 6:13), but, awful to say, "evildoers!" children-- by adoption (Ho 11:1), yet "evildoers"; not only so, but "corrupters" of others (Ge 6:12); the climax. So "nation--people--seed children." provoked-- literally, "despised," namely, so as to provoke (Pr 1:30, 31). Holy One of Israel-- the peculiar heinousness of their sin, that it was against their God (Am 3:2). gone... backward-- literally, "estranged" (Psa 58:3).


<hi type="bold">5. Why--</hi>rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (<reference osisRef="Ps.38.3">Psa 38:3</reference>). There is no part in which you have not been smitten.

<hi type="bold">head ... sick, &c.--</hi>not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (<reference osisRef="Prov.1.31">Pr 1:31</reference>; <reference osisRef="Jer.2.19">Jr 2:19</reference>; <reference osisRef="Hos.8.11">Ho 8:11</reference>). "Sick," literally, "is in a state of sickness" [Gesenius]; "has passed into sickness" [Maurer].

5. Why-- rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Psa 38:3). There is no part in which you have not been smitten. head... sick, &c.-- not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (Pr 1:31; Jr 2:19; Ho 8:11). "Sick," literally, "is in a state of sickness" [Gesenius]; "has passed into sickness" [Maurer].


6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See <reference osisRef="Isa.9.13-Isa.9.16">Is 9:13-16</reference>. He first states their wretched condition, obvious to all (<reference osisRef="Isa.1.6-Isa.1.9">Is 1:6-9</reference>); and then, not previously, their irreligious state, the cause of it.

<hi type="bold">wounds--</hi>judicially inflicted (<reference osisRef="Hos.5.13">Ho 5:13</reference>).

<hi type="bold">mollified with ointment--</hi>The art of medicine in the East consists chiefly in external applications (<reference osisRef="Luke.10.34">Lu 10:34</reference>; <reference osisRef="Jas.5.14">Jas 5:14</reference>).

6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See Is 9:13-16. He first states their wretched condition, obvious to all (Is 1:6-9); and then, not previously, their irreligious state, the cause of it. wounds-- judicially inflicted (Ho 5:13). mollified with ointment-- The art of medicine in the East consists chiefly in external applications (Lu 10:34; Jas 5:14).


7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (<reference osisRef="2Chr.24.24">2Ch 24:24</reference>), and of Israel in Amaziah's reign (<reference osisRef="2Chr.25.13">2Ch 25:13</reference>, <reference osisRef="2Chr.25.23">23</reference>, &c.). Compare Isaiah's contemporary (<reference osisRef="Amos.4.6-Amos.4.11">Am 4:6-11</reference>), where, as here (<reference osisRef="Isa.1.9">Is 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."

<hi type="bold">in your presence--</hi>before your eyes: without your being able to prevent them.

<hi type="bold">desolate, &c.--</hi>literally, "there is desolation, such as one might look for from foreign" invaders.

7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2Ch 24:24), and of Israel in Amaziah's reign (2Ch 25:13, 23, &c.). Compare Isaiah's contemporary (Am 4:6-11), where, as here (Is 1:9, 10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire." in your presence-- before your eyes: without your being able to prevent them. desolate, &c.-- literally, "there is desolation, such as one might look for from foreign" invaders.


<hi type="bold">8. daughter of Zion--</hi>the city (<reference osisRef="Ps.9.14">Psa 9:14</reference>), Jerusalem and its inhabitants (<reference osisRef="2Kgs.19.21">2Ki 19:21</reference>): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (<reference osisRef="Isa.12.6">Is 12:6</reference>, Margin) [Maurer]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter."

<hi type="bold">left--</hi>as a remnant escaping the general destruction.

<hi type="bold">cottage--</hi>a hut, made to give temporary shelter to the caretaker of the vineyard.

<hi type="bold">lodge--</hi>not permanent.

<hi type="bold">besieged--</hi>rather, as "left," and <reference osisRef="Isa.1.9">Is 1:9</reference> require, preserved, namely, from the desolation all round [Maurer].

8. daughter of Zion-- the city (Psa 9:14), Jerusalem and its inhabitants (2Ki 19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (Is 12:6, Margin) [Maurer]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter." left-- as a remnant escaping the general destruction. cottage-- a hut, made to give temporary shelter to the caretaker of the vineyard. lodge-- not permanent. besieged-- rather, as "left," and Is 1:9 require, preserved, namely, from the desolation all round [Maurer].


9. Jehovah of Sabaoth, that is, God of the angelic and starry hosts (<reference osisRef="Ps.59.5">Psa 59:5</reference>; <reference osisRef="Ps.147.4">147:4</reference>; <reference osisRef="Ps.148.2">148:2</reference>). The latter were objects of idolatry, called hence Sabaism (<reference osisRef="2Kgs.17.16">2Ki 17:16</reference>). God is above even them (<reference osisRef="1Chr.16.26">1Ch 16:26</reference>). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (<reference osisRef="2Chr.24.18">2Ch 24:18</reference>). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.

9. Jehovah of Sabaoth, that is, God of the angelic and starry hosts (Psa 59:5; 147:4; 148:2). The latter were objects of idolatry, called hence Sabaism (2Ki 17:16). God is above even them (1Ch 16:26). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (2Ch 24:18). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.


<hi type="bold">10. Sodom--</hi>spiritually (<reference osisRef="Gen.19.24">Ge 19:24</reference>; <reference osisRef="Jer.23.14">Jr 23:14</reference>; <reference osisRef="Ezek.16.46">Eze 16:46</reference>; <reference osisRef="Rev.11.8">Re 11:8</reference>).

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


11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (<reference osisRef="Gen.3.21">Ge 3:21</reference>; <reference osisRef="Gen.4.4">4:4</reference>), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (<reference osisRef="1Sam.15.22">1Sa 15:22</reference>; Psa 50:9-13; 51:16-19; <reference osisRef="Hos.6.6">Ho 6:6</reference>). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (<reference osisRef="Ps.40.6">Psa 40:6</reference>, <reference osisRef="Ps.40.7">7</reference>; <reference osisRef="Dan.9.24-Dan.9.27">Da 9:24-27</reference>; <reference osisRef="Heb.10.1-Heb.10.14">He 10:1-14</reference>).

<hi type="bold">full--</hi>to satiety; weary of

<hi type="bold">burnt offerings--</hi>burnt whole, except the blood, which was sprinkled about the altar.

<hi type="bold">fat--</hi>not to be eaten by man, but burnt on the altar (<reference osisRef="Lev.3.4">Le 3:4</reference>, <reference osisRef="Lev.5.11">5, 11</reference>, <reference osisRef="Lev.5.17">17</reference>).

11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (Ge 3:21; 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1Sa 15:22; Psa 50:9-13; 51:16-19; Ho 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Psa 40:6, 7; Da 9:24-27; He 10:1-14). full-- to satiety; weary of burnt offerings-- burnt whole, except the blood, which was sprinkled about the altar. fat-- not to be eaten by man, but burnt on the altar (Le 3:4, 5, 11, 17).


<hi type="bold">12. appear before me--</hi>in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (<reference osisRef="Exod.23.15">Ex 23:15</reference>; <reference osisRef="Ps.42.2">Psa 42:2</reference>).

<hi type="bold">who hath required this--</hi>as if you were doing God a service by such hypocritical offerings (<reference osisRef="Job.35.7">Job 35:7</reference>). God did require it (<reference osisRef="Exod.23.17">Ex 23:17</reference>), but not in this spirit (<reference osisRef="Mic.6.6">Mi 6:6</reference>, <reference osisRef="Mic.6.7">7</reference>).

<hi type="bold">courts--</hi>areas, in which the worshippers were. None but priests entered the temple itself.

12. appear before me-- in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Psa 42:2). who hath required this-- as if you were doing God a service by such hypocritical offerings (Job 35:7). God did require it (Ex 23:17), but not in this spirit (Mi 6:6, 7). courts-- areas, in which the worshippers were. None but priests entered the temple itself.


<hi type="bold">13. oblations--</hi>unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (<reference osisRef="Lev.2.1-Lev.2.13">Le 2:1-13</reference>). Hebrew, mincha.

<hi type="bold">incense--</hi>put upon the sacrifices, and burnt on the altar of incense. Type of prayer (<reference osisRef="Ps.141.2">Psa 141:2</reference>; <reference osisRef="Rev.8.3">Re 8:3</reference>).

<hi type="bold">new moons--</hi>observed as festivals (<reference osisRef="Num.10.10">Nu 10:10</reference>; <reference osisRef="Num.28.11">28:11</reference>, <reference osisRef="Num.28.14">14</reference>) with sacrifices and blowing of silver trumpets.

<hi type="bold">sabbaths--</hi>both the seventh day and the beginning and closing days of the great feasts (<reference osisRef="Lev.23.24-Lev.23.39">Le 23:24-39</reference>).

<hi type="bold">away with--</hi>bear, Maurer translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (<reference osisRef="Lev.23.36">Le 23:36</reference>; <reference osisRef="John.7.37">Joh 7:37</reference>).

13. oblations-- unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Le 2:1-13). Hebrew, mincha. incense-- put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Re 8:3). new moons-- observed as festivals (Nu 10:10; 28:11, 14) with sacrifices and blowing of silver trumpets. sabbaths-- both the seventh day and the beginning and closing days of the great feasts (Le 23:24-39). away with-- bear, Maurer translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Le 23:36; Joh 7:37).


<hi type="bold">14. appointed--</hi>the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [Hengstenberg]; they alone were fixed to certain times of the year.

<hi type="bold">weary--</hi>(<reference osisRef="Isa.43.24">Is 43:24</reference>).

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


15. (<reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Prov.28.9">Pr 28:9</reference>; <reference osisRef="Lam.3.43">La 3:43</reference>, <reference osisRef="Lam.3.44">44</reference>).

<hi type="bold">spread ... hands--</hi>in prayer (<reference osisRef="1Kgs.8.22">1Ki 8:22</reference>). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (<reference osisRef="Matt.23.35">Mt 23:35</reference>). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (<reference osisRef="Deut.10.16">De 10:16</reference>), that outward ritualism would satisfy God.

15. (Psa 66:18; Pr 28:9; La 3:43, 44). spread... hands-- in prayer (1Ki 8:22). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (Mt 23:35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (De 10:16), that outward ritualism would satisfy God.


16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (<reference osisRef="Ps.51.2">Psa 51:2</reference>, <reference osisRef="Ps.7.10">7, 10</reference>).

<hi type="bold">before mine eyes--</hi>not mere outward reformation before man's eyes, who cannot, as God, see into the heart (<reference osisRef="Jer.32.19">Jr 32:19</reference>).

16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Psa 51:2, 7, 10). before mine eyes-- not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jr 32:19).


<hi type="bold">17. seek judgment--</hi>justice, as magistrates, instead of seeking bribes (<reference osisRef="Jer.22.3">Jr 22:3</reference>, <reference osisRef="Jer.22.16">16</reference>).

<hi type="bold">judge--</hi>vindicate (<reference osisRef="Ps.68.5">Psa 68:5</reference>; <reference osisRef="Jas.1.27">Jas 1:27</reference>).

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


18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (<reference osisRef="Isa.43.26">Is 43:26</reference>).

<hi type="bold">scarlet--</hi>the color of Jesus Christ's robe when bearing our "sins" (<reference osisRef="Matt.27.28">Mt 27:28</reference>). So Rahab's thread (<reference osisRef="Josh.2.18">Jos 2:18</reference>; compare <reference osisRef="Lev.14.4">Le 14:4</reference>). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.

<hi type="bold">snow--</hi>(<reference osisRef="Ps.51.7">Psa 51:7</reference>). Repentance is presupposed, before sin can be made white as snow (<reference osisRef="Isa.1.19">Is 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>); it too is God's gift (<reference osisRef="Jer.31.18">Jr 31:18</reference>, Lam 5:21, Acts 5:31).

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

<hi type="bold">as wool--</hi>restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.

18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Is 43:26). scarlet-- the color of Jesus Christ's robe when bearing our "sins" (Mt 27:28). So Rahab's thread (Jos 2:18; compare Le 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away. snow-- (Psa 51:7). Repentance is presupposed, before sin can be made white as snow (Is 1:19, 20); it too is God's gift (Jr 31:18, Lam 5:21, Acts 5:31). red-- refers to "blood" (Is 1:15). as wool-- restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.


19-20. Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (<reference osisRef="Exod.3.17">Ex 3:17</reference>). New Testament spiritual promises derive their imagery from the former (<reference osisRef="Matt.5.5">Mt 5:5</reference>).

19-20. Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Ex 3:17). New Testament spiritual promises derive their imagery from the former (Mt 5:5).


<hi type="bold">21. faithful--</hi>as a wife (<reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Isa.62.5">62:5</reference>; <reference osisRef="Hos.2.19">Ho 2:19</reference>, 20).

<hi type="bold">harlot--</hi>(<reference osisRef="Ezek.16.28-Ezek.16.35">Eze 16:28-35</reference>).

<hi type="bold">righteousness lodged--</hi>(<reference osisRef="2Pet.3.13">2Pe 3:13</reference>).

<hi type="bold">murderers--</hi>murderous oppressors, as the antithesis requires (see on <reference osisRef="Isa.1.15">Is 1:15</reference>; <reference osisRef="1John.3.15">1Jo 3:15</reference>).

21. faithful-- as a wife (Is 54:5; 62:5; Ho 2:19, 20). harlot-- (Eze 16:28-35). righteousness lodged-- (2Pe 3:13). murderers-- murderous oppressors, as the antithesis requires (see on Is 1:15; 1Jo 3:15).


22. Thy princes and people are degenerate in "solid worth," equivalent to "silver" (<reference osisRef="Jer.6.28">Jr 6:28</reference>, <reference osisRef="Jer.6.30">30</reference>; <reference osisRef="Ezek.22.18">Eze 22:18</reference>, <reference osisRef="Ezek.22.19">19</reference>), and in their use of the living Word, equivalent to "wine" (<reference osisRef="Song.7.9">So 7:9</reference>).

<hi type="bold">mixed--</hi>literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.

22. Thy princes and people are degenerate in "solid worth," equivalent to "silver" (Jr 6:28, 30; Eze 22:18, 19), and in their use of the living Word, equivalent to "wine" (So 7:9). mixed-- literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.


<hi type="bold">23. companions of thieves--</hi>by connivance (<reference osisRef="Prov.29.24">Pr 29:24</reference>).

<hi type="bold">gifts--</hi>(<reference osisRef="Ezek.22.12">Eze 22:12</reference>). A nation's corruption begins with its rulers.

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


<hi type="bold">24. Lord ... Lord--</hi>Adonai, Jehovah.

<hi type="bold">mighty One of Israel--</hi>mighty to take vengeance, as before, to save.

<hi type="bold">Ah--</hi>indignation.

<hi type="bold">ease me--</hi>My long tried patience will find relief in at last punishing the guilty (<reference osisRef="Ezek.5.13">Eze 5:13</reference>). God's language condescends to human conceptions.

24. Lord... Lord-- Adonai, Jehovah. mighty One of Israel-- mighty to take vengeance, as before, to save. Ah-- indignation. ease me-- My long tried patience will find relief in at last punishing the guilty (Eze 5:13). God's language condescends to human conceptions.


<hi type="bold">25. turn ... hand--</hi>not in wrath, but in grace (<reference osisRef="Zech.13.7">Zec 13:7</reference>), "upon thee," as <reference osisRef="Isa.1.26">Is 1:26</reference>, <reference osisRef="1Cor.1.27">27</reference> show; contrasted with the enemies, of whom He will avenge Himself (<reference osisRef="Isa.1.24">Is 1:24</reference>).

<hi type="bold">purely--</hi>literally, "as alkali purifies."

<hi type="bold">thy dross--</hi>not thy sins, but the sinful persons (<reference osisRef="Jer.6.29">Jr 6:29</reference>); "enemies" (<reference osisRef="Isa.1.24">Is 1:24</reference>); degenerate princes (see on <reference osisRef="Isa.1.22">Is 1:22</reference>), intermingled with the elect "remnant" of grace.

<hi type="bold">tin--</hi>Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.

25. turn... hand-- not in wrath, but in grace (Zec 13:7), "upon thee," as Is 1:26, 27 show; contrasted with the enemies, of whom He will avenge Himself (Is 1:24). purely-- literally, "as alkali purifies." thy dross-- not thy sins, but the sinful persons (Jr 6:29); "enemies" (Is 1:24); degenerate princes (see on Is 1:22), intermingled with the elect "remnant" of grace. tin-- Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.


26. As the degeneracy had shown itself most in the magistrates (<reference osisRef="Isa.1.17-Isa.1.23">Is 1:17-23</reference>), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (<reference osisRef="Isa.32.1">Is 32:1</reference>; <reference osisRef="Isa.52.8">52:8</reference>; <reference osisRef="Jer.33.7">Jr 33:7</reference>; <reference osisRef="Matt.19.28">Mt 19:28</reference>).

<hi type="bold">faithful--</hi>no longer "an harlot."

26. As the degeneracy had shown itself most in the magistrates (Is 1:17-23), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (Is 32:1; 52:8; Jr 33:7; Mt 19:28). faithful-- no longer "an harlot."