Isaiah 6:1–7:9

The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (Sa1 3:20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Act 7:2), and to Moses, Exo 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves. The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Psa 146:3, Psa 146:4, Psa 146:10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne. What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence. I. See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah - the essence of God (no man has seen that, or can see it), but Adonai - his dominion. He saw the Lord Jesus; so this vision is explained Joh 12:41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, Joh 17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Psa 29:10. See the sovereignty of the Eternal Monarch: he sits upon a throne - a throne of glory, before which we must worship, - a throne of government, under which we must be subject, - and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction. II. See his temple, his church on earth, filled with the manifestations of his glory. His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence. III. See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (Isa 6:2): Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire, Psa 104:4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Dan 7:10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, Eze 1:11), but, 1. Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints, Psa 89:7. They not only cover their feet, those members of the body which are less honourable (Co1 12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Act 6:15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job 4:18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See Co2 3:18. 2. Two were made use of for flight; when they are sent on God's errands they fly swiftly (Dan 9:21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luk 20:36. IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, Isa 6:3. Observe, 1. How this song was sung. With zeal and fervency - they cried aloud; and with unanimity - they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony. 2. What the song was; it is the same with that which is sung by the four living creatures, Rev 4:8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Psa 84:4. Note further, The church above is the same in its praises; there is no change of times or notes there. Two things the seraphim here give God the praise of: - (1.) His infinite perfections in himself. Here is one of his most glorious titles praised: he is the Lord of hosts, of their hosts, of all hosts; and one of his most glorious attributes, his holiness, without which his being the Lord of hosts (or, as it is in the parallel place, Rev 4:8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Psa 62:11), but his holiness thrice, Holy, holy, holy. This bespeaks, [1.] The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again. [2.] The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave. [3.] The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so. [4.] It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, Isa 6:8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Rev 4:8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal. (2.) The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Psa 145:17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (Isa 6:1), but, in the latter days, the earth shall be full of it. V. Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, Isa 6:4. 1. The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Psa 50:4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Psa 93:3, Psa 93:4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble? 2. The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job 26:9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion, 2 Chron, Rom 6:1.

In the year that king Uzziah died. This is usually the beginning of the sixth chapter; but some think that it is the beginning of the book itself, and that in collecting the prophecies of Isaiah an error was committed. The reason which they assign is, that the Prophet here declines the office of a teacher, which he would not have refused if he had hitherto discharged it; that he appears to be a mere novice as yet unacquainted with his calling; and besides, that he declares that he has now seen the Lord, and that he has not seen him, before. But such arguments I consider, as I have already noticed, to be too feeble and unsatisfactory; and I reply that it ought not to be thought strange that he was so completely overpowered by this extraordinary vision as to forget that he was a prophet. For there was no feeling in him which was not overpowered by the presence of God, so that, like one who had lost his senses, he willingly plunged himself in darkness, or rather, like one who despaired of life, he of his own accord chose to die. And it is necessary that the godly should be affected in this manner, when the Lord gives them tokens of his presence, that they may be brought low and utterly confounded. Besides, in the person of his servant God intended to strike his rebellious people with alarm; and therefore we need not wonder if he offers an apology for himself under the overwhelming influence of fear, and likewise because he had not felt the weight of his office, as he now felt it, after having beheld an illustrious display of the majesty of God. But why was not this vision exhibited to him at the beginning? I answer, it was necessary in regard to the time, that he might be more and more confirmed in the discharge of his office. We have an instance of this in the Apostles themselves; for at first they were sent out with an injunction not to pass beyond the limits of Judea, (Matthew 10:5;) but after that Christ had risen, he again set them apart in a new and solemn manner, breathed on them, bidding them receive the Holy Ghost, (John 20:21,22;) and not only so, but sending his Spirit from heaven in the forms of tongues of fire, invested them with extraordinary power. (Acts 2:3.) Thus, on account of the various changes of times and of kings, it was necessary that Isaiah should be encouraged and again attested by a new vision; that he might be excited to perseverance, and might afterwards proceed with greater cheerfulness in his course; and also that the Jews might perceive his ministry to be supported by heavenly authority. This appears to me to be a sufficient reason why this vision was not exhibited to him at the very beginning, but after that he had for some time discharged the office of a teacher. That this was not the beginning of the prophecy is evident enough from the consideration that the preface, which we have already examined, is much better adapted for the commencement, and more appropriate than what is contained in this chapter; and every approach having been shut up by the hard-hearted obstinacy of the people, it was proper that he should burst forth in this vehement manner. Besides, it is probable that he had long performed the office of a teacher under King Uzziah, who, I think, was dead before this prediction was published. In short, the Prophet means that it was not till he had commenced his course that God appeared to him. Some think that death here means leprosy, which undoubtedly was a civil death, when the king was compelled to withdraw from the society of men, and to lay down the reins of government, (2 Kings 15:5;) but I choose rather to take death in its literal sense. So then, I think that Isaiah uttered the former predictions during the reign of Uzziah, even after he had been struck with leprosy; and that when he had died, and Jotham had succeeded him, this vision was presented to Isaiah. We know what various commotions are produced by a change of kings, so that we need not wonder that Isaiah had his calling again sealed. But the prophecy itself, which follows, will sufficiently show that he had been a public teacher for some time before he saw the Lord; for it relates that the blinding of the people, whose obstinacy he had experienced to such an extent that he might have been induced to cease from his undertaking, for he saw that he was doing no good. The Lord, therefore, confirms him by this vision, that the opposition may not prevent him from boldly discharging his office, and performing what he undertook at the commandment of God. I saw the Lord It is asked, How could Isaiah see God who is a Spirit, (John 4:24,) and, therefore, cannot be seen with bodily eyes? Nay, more, since the understandings of men cannot rise to his boundless height, how can he be seen in a visible shape? But we ought to be aware that, when God exhibited himself to the view of the Fathers, he never appeared such as he actually is, but such as the capacity of men could receive. Though men may be said to creep on the ground, or at least dwell far below the heavens, there is no absurdity in supposing that God comes down to them in such a manner as to cause some kind of mirror to reflect the rays of his glory. There was, therefore, exhibited to Isaiah such a form as enabled him, according to his capacity, to perceive the inconceivable majesty of God; and thus he attributes to God a throne, a robe, and a bodily appearance. Hence we learn a profitable doctrine, that whenever God grants any token of his presence, he is undoubtedly present with us, for he does not amuse us by unmeaning shapes, as men wickedly disfigure him by their contrivances. since, therefore, that exhibition was no deceitful representation of the presence of God, Isaiah justly declares that he saw him. In like manner, when it is said that John saw the Holy Spirit in the shape of a dove, (John 1:32) the name of the Holy Spirit is applied to the outward sign, because in the representation there was no deception; and yet he did not see the essence of the Spirit, but had a clear and undoubted proof, so that he could not doubt that the Spirit of God rested on Christ. Secondly, it is asked, Who was that Lord? John tells us that it was Christ, (John 12:41,) and justly, for God never revealed himself to the Fathers but in his eternal Word and only begotten Son. Yet it is wrong, I think, to limit this, as some do, to the person of Christ; for it is indefinitely, on the contrary, that the Prophet calls him God. Nor do their views derive any support from the word 'dvny, (adonai,) which seems particularly to apply to Christ; for it is often applied to God in an absolute and unrestricted manner. In this passage, therefore, God is mentioned indefinitely, and yet it is correctly said that Isaiah saw the glory of Christ, for at that very time he was the image of the invisible God. (Colossians 1:15.) Sitting upon a throne. He could not have given a better description of God, in regard to place, than in the person of a Judge, that his majesty might strike greater terror into the Jews; for we shall afterwards see the dreadful judgment which the Lord pronounced from his judgment-seat. But lest we should suppose that the Prophet contrived the manner in which he would paint God, we ought to know that he faithfully describes the very form in which God was represented and exhibited to him. It may be questioned whether the Prophet was conducted into the temple, or saw this vision while he was asleep. Though many things are frequently adduced on both sides, which are fitted to leave the matter in doubt, yet it may be conjectured with some probability, that even if he had not been within the temple, this vision might have been presented to him, either in his own house or on a field, in the same manner as to other prophets. And his remotest parts filled the temple. [92] Almost all the commentators understand by this the fringes of his robe, though it may be understood to refer to the extremities of the judgment-seat, giving us to understand that its dimensions were so vast as to extend to every part of the temple. He intends to ascribe to God a venerable aspect, and far beyond any human form. There is great weight in the circumstance that he appeared in the temple; for he had promised that he would meet with his people there, and the people expected his answers from that place, as Solomon had expressly stated at the dedication of it. (1 Kings 8:30.) In order, therefore, that the people might understand that those things came from God, on whom they called every day, and on whom they relied with a vain confidence which puffed them up, this vision was exhibited to the Prophet in the temple. To the certainty of what was said it contributed not a little, that he openly proclaimed that the discourse was not pronounced to him by any mortal man, but was a heavenly oracle, uttered by that God whose name they were accustomed disdainfully to hold out as a pretense, whenever they wished to make any extravagant claims; for otherwise this prophecy would have been harsh and repulsive, and needed great confirmation. It was also not uncommon with the Prophets to say that the Lord spake to them from his temple, or from his sanctuary

Our curiosity would lead us to enquire further concerning the seraphim, their songs and their services; but here we leave them, and must attend to what passed between God and his prophet. Secret things belong not to us, the secret things of the world of angels, but things revealed to and by the prophets, which concern the administration of God's kingdom among men. Now here we have, I. The consternation that the prophet was put into by the vision which he saw of the glory of God (Isa 6:5): Then said I, Woe is me! I should have said, "Blessed art thou, who hast been thus highly favoured, highly honoured, and dignified, for a time, with the privilege of those glorious beings that always behold the face of our Father. Blessed were those eyes which saw the Lord sitting on his throne, and those ears which heard the angels' praises." And, one would think, he should have said, "Happy am I, for ever happy; nothing now shall trouble me, nothing make me blush or tremble;" but, on the contrary, he cries out, "Woe is me! for I am undone. Alas for me! I am a gone man; I shall surely die (Jdg 13:22; Jdg 6:22); I am silenced; I am struck dumb, struck dead." Thus Daniel, when he heard the words of the angel, became dumb, and there was no strength, no breath, left in him, Dan 10:15, Dan 10:17. Observe, 1. What the prophet reflected upon in himself which terrified him: "I am undone if God deal with me in strict justice, for I have made myself obnoxious to his displeasure, because I am a man of unclean lips." Some think he refers particularly to some rash word he had spoken, or to his sinful silence in not reproving sin with the boldness and freedom that were necessary - a sin which God's ministers have too much cause to charge themselves with, and to blush at the remembrance of. But it may be taken more generally; I am a sinner; particularly, I have offended in word; and who is there that hath not? Jam 3:2. We all have reason to bewail it before the Lord, (1.) That we are of unclean lips ourselves; our lips are not consecrated to God; he had not had the first-fruits of our lips (Heb 13:15), and therefore they are counted common and unclean, uncircumcised lips, Exo 6:30. Nay, they have been polluted with sin. We have spoken the language of an unclean heart, that evil communication which corrupts good manners, and whereby many have been defiled. We are unworthy and unmeet to take God's name into our lips. With what a pure lip did the angels praise God! "But," says the prophet, "I cannot praise him so, for I am a man of unclean lips." The best men in the world have reason to be ashamed of themselves, and the best of their services, when they come into comparison with the holy angels. The angels had celebrated the purity and holiness of God; and therefore the prophet, when he reflects upon sin, calls it uncleanness; for the sinfulness of sin is its contrariety to the holy nature of God, and upon that account especially it should appear both hateful and frightful to us. The impurity of our lips ought to be the grief of our souls, for by our words we shall be justified or condemned. (2.) That we dwell among those who are so too. We have reason to lament not only that we ourselves are polluted, but that the nature and race of mankind are so; the disease is hereditary and epidemic, which is so far from lessening our guilt that it should rather increase our grief, especially considering that we have not done what we might have done for the cleansing of the pollution of other people's lips; nay, we have rather learned their way and spoken their language, as Joseph in Egypt learned the courtier's oath, Gen 42:16. "I dwell in the midst of a people who by their impudent sinnings are pulling down desolating judgments upon the land, which I, who am a sinner too, may justly expect to be involved in." 2. What gave occasion for these sad reflections at this time: My eyes have seen the King, the Lord of hosts. He saw God's sovereignty to be incontestable - he is the King; and his power irresistible - he is the Lord of hosts. These are comfortable truths to God's people, and yet they ought to strike an awe upon us. Note, A believing sight of God's glorious majesty should affect us all with reverence and godly fear. We have reason to be abased in the sense of that infinite distance that there is between us and God, and our own sinfulness and vileness before him, and to be afraid of his displeasure. We are undone if there be not a Mediator between us and this holy God, Sa1 6:20. Isaiah was thus humbled, to prepare him for the honour he was now to be called to as a prophet. Note, Those are fittest to be employed for God who are low in their own eyes and are made deeply sensible of their own weakness and unworthiness. II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, Isa 6:6, Isa 6:7. One of the seraphim immediately flew to him, to purify him, and so to pacify him. Note, God has strong consolations ready for holy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted; those that are struck down with the visions of God's glory shall soon be raised up again with the visits of his grace; he that tears will heal. Note, further, Angels are ministering spirits for the good of the saints, for their spiritual good. Here was one of the seraphim dismissed, for a time, from attending on the throne of God's glory, to be a messenger of his grace to a good man; and so well pleased was he with the office that he came flying to him. To our Lord Jesus himself, in his agony, there appeared an angel from heaven, strengthening him, Luk 22:43. Here is, 1. A comfortable sign given to the prophet of the purging away of his sin. The seraph brought a live coal from the altar, and touched his lips with it, not to hurt them, but to heal them - not to cauterize, but to cleanse them; for there were purifications by fire, as well as by water, and the filth of Jerusalem was purged by the spirit of burning, Isa 4:4. The blessed Spirit works as fire, Mat 3:11. The seraph, being himself kindled with a divine fire, put life into the prophet, to make him also zealously affected; for the way to purge the lips from the uncleanness of sin is to fire the soul with the love of God. This live coal was taken from off the altar, either the altar of incense or that of burnt-offerings, for they had both of them fire burning on them continually. Nothing is powerful to cleanse and comfort the soul but what is taken from Christ's satisfaction and the intercession he ever lives to make in the virtue of that satisfaction. It must be a coal from his altar that must put life into us and be our peace; it will not be done with strange fire. 2. An explication of this sign: "Lo, this has touched thy lips, to assure thee of this, that thy iniquity is taken away and thy sin purged. The guilt of thy sin is removed by pardoning mercy, the guilt of thy tongue-sins. Thy corrupt disposition to sin is removed by renewing grace; and therefore nothing can hinder thee from being accepted with God as a worshipper, in concert with the holy angels, or from being employed for God as a messenger to the children of men." Those only who are thus purged from an evil conscience are prepared to serve the living God, Heb 9:14. The taking away of sin is necessary to our speaking with confidence and comfort either to God in prayer or from God in preaching; nor are any so fit to display to others the riches and power of gospel-grace as those who have themselves tasted the sweetness and felt the influence of that grace; and those shall have their sin taken away who complain of it as a burden and see themselves in danger of being undone by it. III. The renewing of the prophet's mission, Isa 6:8. Here is a communication between God and Isaiah about this matter. Those that would assist others in their correspondence with God must not themselves be strangers to it; for how can we expect that God should speak by us if we never heard him speaking to us, or that we should be accepted as the mouth of others to God if we never spoke to him heartily for ourselves? Observe here, 1. The counsel of God concerning Isaiah's mission. God is here brought in, after the manner of men, deliberating and advising with himself: Whom shall I send? And who will go for us? God needs not either to be counselled by others or to consult with himself; he knows what he will do, but thus he would show us that there is a counsel in his whole will, and teach us to consider our ways, and particularly that the sending forth of ministers is a work not to be done but upon mature deliberation. Observe, (1.) Who it is that is consulting. It is the Lord God in his glory, whom he saw upon the throne high and lifted up. It puts an honour upon the ministry that, when God would send a prophet to speak in his name, he appeared in all the glories of the upper world. Ministers are the ambassadors of the King of kings; how mean soever they are, he who sends them is great; it is God in three persons (Who will go for us? as Gen 1:26, Let us make man), Father, Son, and Holy Ghost. They all concur, as in the creating, so in the redeeming and governing of man. Ministers are ordained in the same name into which all Christians are baptized. (2.) What the consultation is: Whom shall I send? And who will go? Some think this refers to the particular message of wrath against Israel, Isa 6:9, Isa 6:10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Eze 3:14. But I rather take it more largely for all those messages which the prophet was entrusted to deliver, in God's name, to that people, in which that hardening work was by no means the primary intention, but a secondary effect of them, Co2 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer 49:19. God now appeared, attended with holy angels, and yet asks, Whom shall I send? For he would send them a prophet from among their brethren, Heb 2:17. Note, [1.] It is the unspeakable favour of God to us that he is pleased to send us his mind by men like ourselves, whose terror shall not make us afraid, and who are themselves concerned in the messages they bring. Those who are workers together with God are sinners and sufferers together with us. [2.] It is a rare thing to find one who is fit to go for God, and carry his messages to the children of men: Whom shall I send? Who is sufficient? Such a degree of courage for God and concern for the souls of men as is necessary to make a man faithful, and withal such an insight into the mysteries of the kingdom of heaven as is necessary to make a man skilful, are seldom to be met with. Such an interpreter of the mind of God is one of a thousand, Job 33:23. [3.] None are allowed to go for God but those who are sent by him; he will own none but those whom he appoints, Rom 10:15. It is Christ's work to put men into the ministry, Ti1 1:12. 2. The consent of Isaiah to it: Then said I, Here am I; send me. He was to go on a melancholy errand; the office seemed to go a begging, and every body declined it, and yet Isaiah offered himself to the service. It is an honour to be singular in appearing for God, Jdg 5:7. We must not say, "I would go if I thought I should have success;" but, "I will go, and leave the success to God. Here am I; send me." Isaiah had been himself in a melancholy frame (Isa 6:5), full of doubts and fears; but now that he had the assurance of the pardon of his sin the clouds were blown over, and he was fit for service and forward to it. What he says denotes, (1.) His readiness: "Here am I, a volunteer, not pressed into the service." Behold me; so the word is. God says to us, Behold me (Isa 65:1), and, Here I am (Isa 58:9), even before we call; let us say so to him when he does call. (2.) His resolution; "Here I…

God takes Isaiah at his word, and here sends him on a strange errand - to foretel the ruin of his people and even to ripen them for that ruin - to preach that which, by their abuse of it, would be to them a savour of death unto death. And this was to be a type and figure of the state of the Jewish church in the days of the Messiah, when they should obstinately reject the gospel, and should thereupon be rejected of God. These verses are quoted in part, or referred to, six times, in the New Testament, which intimates that in gospel time these spiritual judgments would be most frequently inflicted; and though they make the least noise, and come not with observation, yet they are of all judgments the most dreadful. Isaiah is here given to understand these four things: - 1. That the generality of the people to whom he was sent would turn a deaf ear to his preaching, and wilfully shut their eyes against all the discoveries of the mind and will of God which he had to make to them (Isa 6:9): "Go, and tell this people, this foolish wretched people, tell them their own, tell them how stupid and sottish they are." Isaiah must preach to them, and they will hear him indeed, but that is all; they will not heed him; they will no understand him; they will not take any pains, nor use that application of mind which is necessary to the understanding of him; they are prejudiced against that which is the true intent and meaning of what he says, and therefore they will not understand him, or pretend they do not. They see indeed (for the vision is made plain on tables, so that he who runs may read it); but they perceive not their own concern in it; it is to them as a tale that is told. Note, There are many who hear the sound of God's word, but do not feel the power of it. 2. That, forasmuch as they would not be made better by his ministry, they should be made worse by it; those that were wilfully blind should be judicially blinded (Isa 6:10): "They will not understand or perceive thee, and therefore thou shalt be instrumental to make their heart fat, senseless, and sensual, and so to make their ears yet more heavy, and to shut their eyes the closer; so that, at length, their recovery and repentance will become utterly impossible; they shall no more see with their eyes the danger they are in, the ruin they are upon the brink of, nor the way of escape from it; they shall no more hear with their ears the warnings and instructions that are given them, nor understand with their heart the things that belong to their peace, so as to be converted from the error of their ways, and thus be healed." Note, (1.) The conversion of sinners is the healing of them. (2.) A right understanding is necessary to conversion. (3.) God sometimes, in a way of righteous judgment, gives men up to blindness of mind and strong delusions, because they would not receive the truth in the love of it, Th2 2:10-12. He that is filthy let him be filthy still. (4.) Even the word of God oftentimes proves a means of hardening sinners. The evangelical prophet himself makes the heart of this people fat, not only as he foretels it, passing this sentence upon them in God's name, and seals them under it, but as his preaching had a tendency to it, rocking some asleep in security (to whom it was a lovely song), and making others more outrageous, to whom it was such a reproach that they were not able to bear it. Some looked upon the word as a privilege, and their convictions were smothered by it (Jer 7:4); others looked upon it as a provocation, and their corruptions were exasperated by it. 3. That the consequence of this would be their utter ruin, Isa 6:11, Isa 6:12. The prophet had nothing to object against the justice of this sentence, nor does he refuse to go upon such an errand, but asks, "Lord, how long?" (an abrupt question): "Shall it always be thus? Must I and other prophets always labour in vain among them, and will things never be better?" Or, (as should seem by the answer) "Lord, what will it come to at last? What will be in the end hereof?" In answer to this he is told that it should issue in the final destruction of the Jewish church and nation. "When the word of God, especially the word of the gospel, had been thus abused by them, they shall be unchurched, and consequently undone. Their cities shall be uninhabited, and their country houses too; the land shall be untilled, desolate with desolation (as it is in the margin), the people who should replenish the houses and cultivate the ground being all cut off by sword, famine, or pestilence, and those who escape with their lives being removed far away into captivity, so that there shall be a great and general forsaking in the midst of the land; that populous country shall become desert, and that glory of all lands shall be abandoned." Note, Spiritual judgments often bring temporal judgments along with them upon persons and places. This was in part fulfilled in the destruction of Jerusalem by the Chaldeans, when the land, being left desolate, enjoyed her sabbaths seventy years; but, the foregoing predictions being so expressly applied in the New Testament to the Jews in our Saviour's time, doubtless this points at the final destruction of that people by the Romans, in which it had a complete accomplishment, and the effects of it that people and that land remain under to this day. 4. That yet a remnant should be reserved to be the monuments of mercy, Isa 6:13. There was a remnant reserved in the last destruction of the Jewish nation (Rom 11:5, At this present time there is a remnant); for so it was written here: But in it shall be a tenth, a certain number, but a very small number in comparison with the multitude that shall perish in their unbelief. It is that which, under the law, was God's proportion; they shall be consecrated to God as the tithes were, and shall be for his service and honour. Concerning this tithe, this saved remnant, we are here told, (1.) That they shall return (Isa 6:13; Isa 10:21), shall return from sin to God and duty, shall return out of captivity to their own land. God will turn them, and they shall be turned. (2.) That they shall be eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house, Mal 3:10. The saving of this remnant shall be meat to the faith and hope of those that wish well to God's kingdom. (3.) That they shall be like a timber-tree in winter, which has life, though it has no leaves: As a teil-tree and as an oak, whose substance is in them even when they cast their leaves, so this remnant, though they may be stripped of their outward prosperity and share with others in common calamities, shall yet recover themselves, as a tree in the spring, and flourish again; though they fall, they shall not be utterly cast down. There is hope of a tree, though it be cut down, that it will sprout again, Job 14:7. (4.) That this distinguished remnant shall be the stay and support of the public interests. The holy seed in the soul is the substance of the man; a principle of grace reigning in the heart will keep life there; he that is born of God has his seed remaining in him, Jo1 3:9. So the holy seed in the land is the substance of the land, keeps it from being quite dissolved, and bears up the pillars of it, Psa 75:3. See Isa 1:9. Some read the foregoing clause with this, thus: As the support at Shallecheth is in the elms and the oaks, so the holy seed is the substance thereof; as the trees that grow on either side of the causeway (the raised way, or terrace-walk, that leads from the king's palace to the temple, Kg1 10:5, at the gate of Shallecheth, Ch1 26:16) support the causeway by keeping up the earth, which would otherwise be crumbling away, so the small residue of religious, serious, praying people, are the support of the state, and help to keep things together and save them from going to decay. Some make the holy seed to be Christ. The Jewish nation was therefore saved from utter ruin because out of it, as concerning the flesh, Christ was to come, Rom 9:5. Destroy it not, for that blessing is in it (Isa 65:8); and when that blessing had come, it was soon destroyed. Now the consideration of this is designed for the support of the prophet in his work. Though far the greater part should perish in their unbelief, yet to some his word should be a savour of life unto life. Ministers do not wholly lose their labour if they be but instrumental to save one poor soul.

And the seraphim stood upon it. Having declared that God appeared to him full of majesty and of glory, he adds, that God was attended by angels, whom the Prophet calls seraphim on account of their fervor. Though the etymology of this word is well known, yet various reasons are adduced. Some think that they are called seraphim because they burn with the love of God; others, because they are swift like fire; others, because they are bright. However that may be, this description holds out to us, as in sunbeams, the brightness of God's infinite majesty, that we may learn by it to behold and adore his wonderful and overwhelming glory. Many think that there were two seraphim, as there were two cherubim that encompassed the ark of the testimony. This opinion I willingly adopt, though I do not venture to make any assertion where Scripture is silent. As it is customary with the sacred writers to accommodate their descriptions of God to those outward signs which were commonly used and familiarly known among the godly, it is possible that the Prophet saw a representation of this kind. While I hold this to be a probable conjecture, I leave room for other interpretations which some may be disposed to prefer; for Daniel saw not two angels only, but thousands of thousands of angels. (Daniel 7:10.) Each one had six wings. This representation is instructive; for those wings thus arranged contained some mystery which it was the will of the Lord should not remain wholly unknown. The two wings with which the angels fly mean nothing else than their ready and cheerful performance of the commandments of God. On this point the resemblance is so clear and manifest, that it will be at once admitted by all who do not take delight in controversy. The two wings with which they cover their face show plainly enough that even angels cannot endure God's brightness, and that they are dazzled by it in the same manner as when we attempt to gaze upon the radiance of the sun. And if angels are overwhelmed by the majesty of God, how great will be the rashness of men if they venture to intrude so far! Let us, therefore, learn that our inquiries concerning God ought never to go beyond what is proper and lawful, that our knowledge may soberly and modestly taste what is far above our capacity. And yet the angels do not cover their face in such a manner as not to be favored with beholding God in some degree; for their flight is not at random. In like manner we too ought to look at God, but only so far as our capacity shall enable us. As to the remaining two wings, which were placed lower, the difficulty is somewhat greater. Some think that the angels covered their feet, that they might not touch the earth, and contract any defilement from it, as human beings like ourselves are wont to do; for in walking we gather filth and dust, and accordingly, so long as we dwell on earth, we are always tainted by some kind of contagion. This reminds believers that they will have no intercourse with angels till they raise themselves high, and are no longer fastened to the earth. Such is the interpretation given by some expositors. But I rather agree with those who think that the use of those wings was opposite to that of the upper wings; for, as by the upper wings they cover their face, that they may not be overpowered by God's brightness, so they have also lower wings to conceal them from our view. Now, if it be true that we cannot behold the small and feeble rays of the Divine brightness without being altogether overpowered, how could we gaze upon that unspeakably bright and glorious majesty which lays prostrate all our faculties? Let men learn, therefore, that they are far distant from a perfect knowledge of God, since they cannot even reach to the angels. The latter appears to me to be the more correct exposition, but I do not disapprove of the former.

And they cried one to another. It was necessary that all these things should be presented to the Prophet in vision, in order to produce a stronger impression on the people, and on Isaiah himself; for the vision was not less necessary to him than to the whole nation, because sharp and painful struggles awaited him, and he could not have boldly announced those events if he had not been previously confirmed. The people also, being warned by this vision how great and how dreadful was the majesty of God, by whom this condemnation was pronounced, had good reason for being alarmed. He who now came forth to public view is God, at the sight of whom the very angels tremble, whose praises they continually and loudly utter, and whom, in a word, they serve and obey; but men, whom he had been pleased to adopt as his children, obstinately and rebelliously opposed him. Now, when we are informed that the angels are employed in uttering the glory of God, let us know that their example is set before us for imitation; for the most holy service that we can render to him is, to be employed in praising his name. When he associates us with angels, it is in order that, while we sojourn on earth, we may resemble and be joined to the inhabitants of heaven. That the harmony between us and the angels may be in every respect complete, we must take care not only that the praises of God may be sounded by our tongues, but likewise that all the actions of our life may correspond to our professions; and this will only be done if the chief aim of our actions be the glory of God. Holy, holy, holy, is Jehovah of hosts. The ancients quoted this passage when they wished to prove that there are three persons in one essence of the Godhead. I do not disagree with their opinion; but if I had to contend with heretics, I would rather choose to employ stronger proofs; for they become more obstinate, and assume an air of triumph, when inconclusive arguments are brought against them; and they might easily and readily maintain that, in this passage, as in other parts of Scripture, the number "three" denotes perfection. Although, therefore, I have no doubt that the angels here describe One God in Three Persons, (and, indeed, it is impossible to praise God without also uttering the praises of the Father, of the Son, and of the Spirit,) yet I think that it would be better to employ more conclusive passages, lest, in proving an article of our faith, we should expose ourselves to the scorn of heretics. And, indeed, this repetition rather points out unwearied perseverance, as if the Prophet had said, that the angels never cease from their melody in singing the praises of God, as the holiness of God supplies us with inexhaustible reasons for them. The whole earth is full of his glory. Literally it is, the fullness of the whole earth, which might be understood to refer to the fruits, and animals, and manifold riches with which God has enriched the earth, and might convey this meaning, that in the ornaments and great variety of furniture of the world the glory of God shines, because they are so many proofs of a father's love. But the more simple and natural interpretation is, that the glory of God fills the whole world, or is spread through every region of the earth. There is also, I think, an implied contrast, by which he puts down the foolish boasting of the Jews, who thought that the glory of God was nowhere to be seen but among themselves, and wished to have it shut up within their own temple. But Isaiah shows that it is so far from being confined to so narrow limits, that it fills the whole earth. And to this agrees the prophecy which immediately follows, (verse 10,) about the blinding of the Jews, which opened up for the Gentiles admission into the Church of God; for they occupied that place which the Jews had forsaken and left empty.

And the lintels of the posts were moved. This noise was an indication that it was not a human voice which the Prophet had heard; for no mortal man has a voice so powerful as to be capable of making the lintels and posts shake. Now, the Lord intended not only to establish the authority of his voice over the Prophet, but to confirm it to posterity in all ages, that it might never be forgotten. Let us, therefore, know that this noise confirms at this day the voice of God, that we may tremble whenever he speaks; for if inanimate and dumb creatures are moved, what ought we to do, who feel, smell, taste, and understand, for no other purpose than that we may obey his word in a holy and reverent manner? And the house was filled with smoke. This was the common and ordinary sign which the Lord employed with his ancient people; for we read that, whenever Moses entered into the tabernacle, smoke was wont to be diffused through it in such a manner that the people could not see either Moses or the tabernacle. (Exodus 33:9.) The smoke, therefore, which Isaiah describes was not an unusual occurrence; but in the ordinary way God intended to demonstrate that he would display his power in executing judgment on the people. But it may be asked, Why did God manifest his presence by this sign rather than by any other? This question may be answered in two ways. First, it was always the will of God to repress the insolence of men, in pushing their inquiries about his majesty beyond what is proper; for on this point almost all men are too rash and daring. They wish to rise above the clouds, and to penetrate into the secrets of God, while they do not see what lies at their feet. Hence arises a labyrinth of errors, and when the minds of men have been entangled in it, they adopt false and pretended modes of worship; for when men allow themselves to adopt any false notions about God, there is nothing which they will not venture to attempt against him. It was not without good reason, therefore, that he made use of smoke, in order to remind men of their weakness; and yet he did not intend that they should be blind or stupid, that is, that they should have the stupidity and error which the papists disguise under the name of simplicity; but he forbids us to inquire or search beyond what he has revealed to us in his word; for, as Augustine says, "that is a learned ignorance." Whenever, therefore, smoke of this kind is mentioned, let us know that it lays a restraint upon us from indulging curiosity in our researches into the purpose of God. Secondly, this smoke ought to strike terror, as David, when describing an angry and terrible God, says that clouds and darkness are round about him. (Psalm 97:2.) This also agrees well with the present passage; for he pronounces a dreadful judgment, namely, the blinding of the Jews. Others think that it indicated the burning by which he consumed the temple; but the view which I have given is more probable.

Wo to me! for I am undone. The Prophet now relates how powerfully he was affected by that vision; namely that he was so terrified by seeing God; that he expected immediate destruction. He assigns the reason for believing that it is all over with him; because, says he, I am a man of unclean lips I wonder why Jerome renders it, because I was silent; seeing that there is no ambiguity in the expression. dmh (damah) does indeed signify to be silent, but here the undoubted mark of a passive verb is added. This passage may likewise be rendered, Wo to me! for I have been reduced to silence. In the Scriptures silence is often taken for death and those who have been buried are said to have been reduced to silence. But as the meaning is the same, I will not dispute much about the translation. The Prophet therefore means, that he was so terrified as to resemble a dead man. And certainly we need not wonder at this; for the whole man, so far as relates to the flesh, must be reduced to nothing, that it may be renewed according to God. Whence comes it that men live, that is, imagine that they live, and are swelled with vain confidence in their wisdom or strength, but because they know not God? Accordingly, until God reveal himself to us, we do not think that we are men, or rather, we think that we are gods; but when we have seen God, we then begin to feel and know what we are. Hence springs true humility, which consists in this, that a man makes no claims for himself, and depends wholly on God; and therefore on this point the present and similar passages ought to be carefully studied. It was customary with the godly fathers, whenever they saw God, to break out into these words: I am gone; I am utterly undone. (Judges 13:22.) Our life, therefore, until our minds earnestly draw near to God, is a vain delusion; we walk in darkness, and can with difficulty distinguish truth from falsehood; but when we come into the light it is easy to perceive the difference. So when God draws near to us, he brings light with him, that we may perceive our worthlessness, which we could not formerly see, while we entertained a false opinion of ourselves. And yet mine eyes have seen the king, Jehovah of hosts. [93] But does the sight of God bring death to men? For it appears strange that the sight of God or approach to him should take away life, of which he is the source and giver. I reply that this is an accidental result; for it takes place through our fault, and not on account of the nature of God. Death is within us; but we do not perceive it, unless when it is compared with the life of God. This is unquestionably what the Prophet means; for he does not merely say that he is dead, but assigns the reason, because he has unclean lips. But why does he confine the pollution to the lips? Was he pure in understanding, or in the other parts of the body? I:answer: the Prophet mentions that which he regarded as the most valuable, his tongue, which was consecrated to God; for God had appointed him to be a Prophet. Even though he was in other respects a sinner, yet because the office which he held was holy, this part of his body was sacred; and as it does not correspond to the divine holiness, he confesses that, even in that part which in itself is more holy, he is polluted. Such appears to me to be the true and natural meaning of this passage, in the explanation of which commentators have hitherto been unsuccessful. And I dwell in the midst of a people of unclean lips. This is added by way of explanation; for he includes himself as an individual in the number of the common people, tainted with that pollution which extends to the whole body, and forgets the purity which he had received from God, because it cannot dwell in his presence. Hence it is evident that they are mistaken who imagine that the Prophet spoke under erroneous views; as the common people are wont to contrive a variety of false notions concerning God. For, as I have said, the presence of God and approach to him is the destruction of our flesh; because it shows that we are nothing in ourselves. When he who is conscious of his wretchedness sees God, what can he expect but destruction? For God is our judge, to whom, we know, nothing is concealed or unknown, in whose sight our purity is impure. And if this happened to the Prophet, what ought we to think of ourselves? For what are we in comparison of him? Even if the LORD hath begun to cleanse us, yet we ought to acknowledge our pollution, the remains of which always continue in our flesh. Hence also we ought to draw a universal doctrine, that the lips of all men are impure and polluted, till the Lord has cleansed them; from which it also follows, that human doctrines have an uncleanness which betrays them, and that there is nothing pure but what has come from God.

Then flew one of the seraphim to me. The Prophet shows what kind of relief was brought to him, when he was so terrified as to think that he was a dead man; and this confirms what we have already said, that purity of lips comes from God alone; for men can produce nothing of themselves but what is filthy and abominable. If it be objected that it is absurd to say that the Lord now cleansed him, as if his tongue had formerly been impure and profane, though it had been the instrument employed by the Holy Spirit, I have already replied sufficiently to that objection. The Lord had already cleansed him, but according to his degree. The cleansing which is now added is greater; for it has its enlargements and additions, which no man can obtain all at once. We must not conclude, therefore, that Isaiah's lips were impure, because they are now cleansed; but we ought to inquire why it is done. It was because the Lord intended to enlarge and extend his favor towards him, and to raise him to higher dignity, that he might have greater influence over the people; and this was rendered necessary by the character of the times, and the change which had taken place in the state. The fire was taken from the altar, to intimate that it was divine or heavenly; for the law forbade any strange fire to be brought to it, (Leviticus 10:1,) because in sacred things every human mixture is absolute profanation. By this figure, therefore, Isaiah was taught that all purity flows from God alone.

And applying it to my mouth. [94] We see how God condescends to meet the weakness of human sense. He puts the tongs into the hand of a seraph, that by means of it he may take a coal from the altar and apply it to the Prophet's mouth. This was, no doubt, done in vision; but by the aid of the outward sign God assisted the Prophet's understanding. There is no reason to believe that the coal possessed any virtue, as superstitious persons imagine that in the magical arts there is some hidden power. Nothing of this sort is to be found here; for it is God alone who can cleanse our pollution, in whatever part it exists. Here the angel administered the cleansing, but was not the author of it; so that we must not ascribe to another what belongs to God alone. This is expressly stated by the angel himself, who claims nothing as his own, but bringing forward the sacred pledge which he had received from God, laid it as a sacrament on the lips of the Prophet; not that he could not be cleansed without the coal, but because the visible sign was useful for the confirmation and proof of the fact. And such is the use of sacraments, to strengthen us in proportion to our ignorance; for we are not angels, that can behold the mysteries of God without any assistance, and therefore he raises us to himself by gradual advances. Lo, this hath touched thy lips. He shows that the confirmation which was obtained by the sign was not without effect, but that the blessing signified by it was at the same time bestowed, so that Isaiah knew that he had not been deceived. Hence we may infer, that in the sacraments the reality is given to us along with the sign; for when the Lord holds out a sacrament, he does not feed our eyes with an empty and unmeaning figure, but joins the truth with it, so as to testify that by means of them he acts upon us efficaciously. And this ought to be the more carefully observed, because there are few persons in the present day who understand the true use of sacraments, and because many godly and learned men are engaged in frequent disputes respecting them. First of all, we ought to believe that the truth must never be separated from the signs, though it ought to be distinguished from them. We perceive and feel a sign, such as the bread which is put into our hands by the minister in the Lord's Supper; and because we ought to seek Christ in heaven, our thoughts ought to be carried thither. By the hand of the minister he presents to us his body, that it may be actually enjoyed by the godly, who rise by faith to fellowship with him. He bestows it, therefore, on the godly, who raise their thoughts to him by faith; for he cannot deceive. Unbelievers indeed receive the sign; but because they linger in the world, and do not arrive at Christ's heavenly kingdom, they have no experience of the truth; for he who has not faith cannot raise his thoughts to God, and therefore cannot partake of Christ. Faith alone opens for us the gate of the kingdom of God; and therefore, whoever wishes to eat the flesh of Christ must be carried by faith to heaven beyond human conception. In short, it is the Spirit of God alone who can make us partakers of that fellowship. And yet it does not follow that the unbelief of men takes anything away from the truth of the sacrament, since God always presents to us a spiritual matter, but wicked men treat it with scorn; just as the grace of God is offered by the gospel, but all do not receive it, though they actually hear it, and are compelled to yield assent to the truth. Besides, we learn from this passage that the sacraments are never separated from the word. The angel does not here act the part of a dumb man, but, after having given the sign, immediately adds the doctrine, in order to show what was intended by it; for it would have been no sacrament, if doctrine had not been added, from which Isaiah could learn for what purpose the coal was applied to his mouth. Let us therefore learn that the chief part of the sacraments consists in the word, and that without it they are absolute corruptions, such as we see every day in popery, in which the sacraments are turned into stage-plays. The amount of the whole is, that there is nothing to prevent Isaiah, who has been perfectly cleansed, and is free from all pollution, from appearing as God's representative.

Afterwards I heard the voice of the Lord. The Prophet now begins to discourse about the design of this vision, why God appeared to him with such glorious majesty, in order to ordain him anew as a prophet. It was because he was called to deliver an incredible message about blinding the Jews. On this revolting occasion, therefore, he is more fully assured of his calling, that he may lay aside fear and obey the command of God; for nothing gives greater confidence to pious minds than to know that they obey God. He had also another proof, namely, that the Lord had cleansed him; and this was sufficient to lead him to undertake any task, however difficult. Whom shall I send? The Prophet represents the Lord as speaking, as if he could not find a man qualified for such a message. Some think that this is intended to reprove the ignorance of the priests and prophets; because, though they are very numerous, still not one of them was qualified to teach. This reason carries some probability, but I would rather view it as referring to the certainty of Isaiah's calling, as implying that it was not at random, but from choice, that the Lord appointed him. There is here, therefore, a weighty deliberation whom the Lord will be pleased to send; not that he hesitates, but such modes of expression are used on our account, just as these words, I will go down and see. (Genesis 18:21.) For God, to whom all things are known, has no need to make any inquiry; but, lest men should think that he acts with precipitation, he thus accommodates himself to the ordinary modes of speaking among men. In like manner, when he asks whom he shall send, the meaning is, that he needs not an ordinary person, but a teacher of uncommon excellence on a subject of the greatest importance. Hence we infer that the authority of Isaiah was confirmed, so that he was reckoned to be not only a prophet, but eminent among the prophets. Who will go for us? I am rather favorable to the opinion that this passage points to Three Persons in the Godhead, just as we elsewhere read, Let us create man in our likeness. (Genesis 1:26.) For God talks with himself, and in the plural number; and unquestionably he now holds a consultation with his eternal Wisdom and his eternal Power, that is, with the Son and the Holy Spirit. Here am I. So ready a reply shows how great is that cheerfulness which springs from faith; for he who but lately lay like a dead man dreads no difficulty. Hence we see that the amazement of which we have formerly spoken did not spring from rebellion, in wishing to flee from God, or to refuse the charge which had been laid upon him; but because he needed new grace, that he might know that he would be able to endure the burden. On this account it ought to be observed, that we cannot undertake anything in a proper manner without the evidence of our calling; otherwise we shall pause and hesitate at every step. Besides, it is a powerful aid to our confidence, when we know that we are not destitute of the necessary gifts, but that God has bestowed them on us, in order that we may be better enabled to discharge our office. Now, this remarkable instance of obedience ought to produce such an effect on our minds that we shall readily and cheerfully undertake any task which he may be pleased to enjoin, and shall never refuse any task, however difficult we may imagine it to be. When the Prophet says, Here am I, the meaning is, that he is ready to obey the commands of God; for this mode of expression is frequently employed in Scripture to denote obedience.

Then he said, Go, and tell that people. [95] This shows still more clearly how necessary the vision was, that Isaiah might not all at once fail in his course. It was a grievous stumblingblock, that he must endure such obstinacy and rebellion in the people of God, and that not only for a year or two, but for more than sixty years. On this account he needed to be fortified, that he might be like a brazen wall against such stubbornness. The Lord, therefore, merely forewarns Isaiah that he will have to do with obstinate men, on whom he will produce little effect; but that so unusual an occurrence must not lead him to take offense, and lose courage, or yield to the rebellion of men; that, on the contrary, he must proceed with unshaken firmness, and rise superior to temptations of this nature. For God gives him due warning beforehand as to the result; as if he had said, "You will indeed teach without any good effect; but do not regret your teaching, for I enjoin it upon you; and do not refrain from teaching, because it yields no advantage; only obey me, and leave to my disposal all the consequences of your labors. I give you all this information in good time, that the event may not terrify you, as if it had been strange and unexpected." Besides, he is commanded openly to reprove their blind obstinacy, as if he purposely taunted them. "My labors will do no good; but it matters not to me: it is enough that what I do obtains the approbation of God, to whom my preaching will be a sweet smell, though it bring death to you." (2 Corinthians 2:15,16.)

Harden the heart of this people. [96] Here the former statement is more fully expressed; for God informs Isaiah beforehand, not only that his labor in teaching will be fruitless, but that by his instruction he will also blind the people, so as to be the occasion of producing greater insensibility and stubbornness, and to end in their destruction. He declares that the people, bereft of reason and understanding, will perish, and there will be no means of obtaining relief; and yet he at the same time affirms that the labors of the Prophet, though they bring death and ruin on the Jews, will be to him an acceptable sacrifice. This is a truly remarkable declaration; not only because Isaiah here foretold what was afterwards fulfilled under the reign of Christ, but also because it contains a most useful doctrine, which will be of perpetual use in the Church of God; for all who shall labor faithfully in the ministry of the word will be laid under the necessity of meeting with the same result. We too have experienced it more than we could have wished; but it has been shared by all the servants of Christ, and therefore we ought to endure it with greater patience, though it is a very grievous stumbling-block to those who serve God with a pure conscience. Not only does it give great offense, but Satan powerfully excites his followers to raise a dislike of instruction on the pretense of its being not merely useless, but even injurious; that it renders men more obstinate, and leads to their destruction. At the present day, those who have no other reproach to bring against the doctrine of the gospel maintain that the only effect produced by the preaching of it has been, that the world has become worse. But whatever may be the result, still God assures us that our ministrations are acceptable to him, because we obey his command; and although our labor appear to be fruitless, and men rush forward to their destruction, and become more rebellious, we must go forward; for we do nothing at our own suggestion, and ought to be satisfied with having the approbation of God. We ought, indeed, to be deeply grieved when success does not attend our exertions; and we ought to pray to God to give efficacy to his word. A part of the blame we ought even to lay on ourselves, when the fruits are so scanty; and yet we must not abandon our office, or throw away our weapons. The truth must always be heard from our lips, even though there be no ears to receive it, and though the world have neither sight nor feeling; for it is enough for us that we labor faithfully for the glory of God, and that our services are acceptable to him; and the sound of our voice is not ineffectual, when it renders the world without excuse. Hence arises a most excellent and altogether invaluable consolation to godly teachers, for supporting their minds against those grievous offenses which daily spring from the obstinacy of men, that, instead of being retarded by it, they may persevere in their duty with unshaken firmness. As it is also a general offense, that the lively word of God, at the hearing of which the whole world ought to tremble, strikes their ears to no purpose, and without any advantage, let weak men learn to fortify themselves by this declaration. We wonder how it is possible that the greater part of men can furiously oppose God; and hence also arises a doubt if it be the heavenly truth of God which is rejected without bringing punishment; for it can hardly be believed that God addresses men for the purpose of exciting their scorn. That our faith may not fail, we ought to employ this support, that the office of teaching was enjoined on Isaiah, on the condition that, in scattering the seed of life, it should yield nothing but death; and that this is not merely a narrative of what once happened, but a prediction of the future kingdom of Christ, as we shall find to be stated shortly afterwards. We ought also to attend to this circumstance, that Isaiah was not sent to men indiscriminately, but to the Jews. Accordingly, the demonstrative particle hnh, (hinneh,) behold, is emphatic, and implies that the people whom the Lord had peculiarly chosen for himself do not hear the word, and shut their eyes amidst the clearest light. Let us not wonder, therefore, if we appear to be like persons talking to the deaf, when we address those who boast of the name of God. It is undoubtedly a harsh saying, that God sends a prophet to close the ears, stop up the eyes, and harden the heart of the people; because it appears as if these things were inconsistent with the nature of God, and therefore contradicted his word. But we ought not to think it strange if God punishes the wickedness of men by blinding them in the highest degree. Yet the Prophet shows, a little before, that the blame of this blindness lies with the people; for when he bids them hear, he bears witness that the doctrine is fitted for instructing the people, if they choose to submit to it; that light is given to guide them, if they will but open their eyes. The whole blame of the evil is laid on the people for rejecting the amazing kindness of God; and hence is obtained a more complete solution of that difficulty to which we formerly adverted. At first sight it seems unreasonable that the Prophets should be represented as making men's hearts more hardened. They carry in their mouth the word of God, by which, as by a lamp, the steps of men ought to be guided; for this encomium, we know, has been pronounced on it by David. (Psalm 119:105.) It is not the duty of the Prophets, therefore, to blind the eyes, but rather to open them. Again, it is called perfect wisdom, (Psalm 19:9;) how then does it stupify men and take away their reason? Those hearts which formerly were of brass or iron ought to be softened by it; how then is it possible that it can harden them, as I have already observed? Such blinding and hardening influence does not arise out of the nature of the word, but is accidental, and must be ascribed exclusively to the depravity of man. As dim-sighted people cannot blame the sun for dazzling their eyes with its brightness; and those whose hearing is weak cannot complain of a clear and loud voice which the defect of their ears hinders them from hearing; and, lastly, a man of weak intellect cannot find fault with the difficulty of a subject which he is unable to understand; so ungodly men have no right to blame the word for making them worse after having heard it. The whole blame lies on themselves in altogether refusing it admission; and we need not wonder if that which ought to have led them to salvation become the cause of their destruction. It is right that the treachery and unbelief of men should be punished by meeting death where they might have received life, darkness where they might have had light; and, in short, evils as numerous as the blessings of salvation which they might have obtained. This ought to be carefully observed; for nothing is more customary with men than to abuse the gifts of God, and then not only to maintain that they are innocent, but even to be proud of appearing in borrowed feathers. But they are doubly wicked when they not only do not apply to their proper use, but wickedly corrupt and profane, those gifts which God had bestowed on them. John quotes this passage as a clear demonstration of the stubbornness of the Jews. He does not indeed absolutely give the very words, but he states the meaning clearly enough. Therefore, says he, they could not believe, because Isaiah said, He hath blinded their eyes, and hardened their heart. (John 12:39,40 [97] ) True, this prediction was not the cause of their unbelief, but the Lord foretold it, because he foresaw that they would be such as they are here described. The Evangelist applies to the Gospel what had already taken place under the law, and at the same time shows that the Jews were deprived of reason and understanding, because they were rebels against God. Yet if you inquire into the first cause, we must come to the predestination of God. But as that purpose is hidden from us, we must not too eagerly search into it; for the everlasting scheme of the divine purpose is beyond our reach, but we ought to consider the cause which lies plainly before our eyes, namely, the rebellion by which they rendered themselves unworthy of blessings so numerous and so great. Paul, too, shows from this passage, on more than one occasion, (Acts 28:27; Romans 11:8,) that the whole blame of blindness rests with themselves. They have shut their ears, says he, and closed their eyes. What Isaiah here ascribes to doctrine, Paul traces to the wicked disposition of the nation, which was the cause of their own blindness; and accordingly, I have stated that this was an accidental and not a natural result of the doctrine. In that passage Paul introduces the Spirit as speaking, (Acts 28:25;) but John says that Isaiah spake thus of Christ, when he had beheld his glory. (John 12:41.) From this it is evident, as we formerly said, that Christ was that God who filled the whole earth with his majesty. Now, Christ is not separate from his Spirit, and therefore Paul had good reason for applying this passage to the Holy Spirit; for although God exhibited to the Prophet the lively image of himself in Christ, still it is certain that whatever he communicated was wholly breathed into him by the power of the Holy Spirit. Now, however ungodly men may bark against us with their reproaches, that our doctrine ought to bear the blame, because the world is made worse by the preaching of it, they gain nothing at all, and take nothing away from the authority of the doctrine; for they must at the same time condemn God himself and the whole of his doctrine. But their calumnies will not hinder his justice from being displayed, or hinder him from vindicating itself, and at the same time vindicating us. And when they shall be converted [98] Here he expressly declares that he did not send the Prophet because he intended to save the people; but, on the contrary, because he intended to destroy them. But the word of God brings salvation; at least some benefit must arise from the preaching of it, that it may do good to some, though many are deprived of the advantage by their own unbelief. I answer, the subject treated of is the whole body, which had already been condemned and devoted to destruction; for there were always some whom the Lord exempted from the general ruin; to them the word brought salvation, and on them it actually produced its proper effect; but the great body of the people were cut off and perished through obstinate unbelief and rebellion. So, then, we perceive that the word of God is never so destructive that there are not a few who perceive that it brings salvation to them, and feel that it does so in reality. They shall be healed. We ought also to observe from the order and connection of the words, that the first step of healing is repentance. But in the first place, we must understand what he means by the word healing; for he uses it in reference to the chastisements which had been inflicted on the people on account of their sins. Now, the cause of all the evils which we endure is our rebellion against God. When we repent, he is reconciled to us, and the rods with which he chastised us are no longer employed. This is our healing. And this order ought to be carefully observed, from which it is evident what object the Lord has in view in inviting us to himself, and what is the design of the heavenly doctrine, namely, that we may be converted This is another part of the Gospel, Repent ye. (Matthew 3:2.) Then, offering reconciliation he holds out remedies for all diseases, not only of the body but of the soul. And such being the eminent advantage derived from the word of God, if we are not reconciled to God as soon as his word sounds in our ears, we have no right to lay the blame on any other, for it rests wholly with ourselves. Indeed, the Pro…

And I said, How long, O LORD? Although the Prophets are severe in denouncing the wrath of God against men, yet they do not lay aside human feelings. It is therefore necessary that they sustain a twofold character; for they must proclaim the judgment of God with high and unshaken courage, so that they would rather choose that the world should be destroyed and utterly ruined than that any part of His glory should be taken away. And yet they are not devoid of feeling, so as to be unmoved by compassion for their brethren, whose destruction their office lays them under the necessity of foretelling. These two feelings, though they appear to be inconsistent, are in full harmony, as appears from the instance of Jeremiah, who at first complains of the hard task assigned him of proclaiming destruction to the people, but afterwards revives his courage, and proceeds boldly in discharging the duties of his office (Jeremiah 1:6, 17.) Such was also the state of Isaiah's mind; for, being desirous to obey God, he earnestly proclaimed His judgments; and yet he had some regard to the people, which led him to entreat, that if this blindness must come upon them, it might not be permanent. There can be no doubt, that when he thus prayed to God, he was moved with compassion, and desired that so dreadful a punishment should be mitigated. Natural affections, (storgai phusikai,) therefore, ought not to prevent us from performing what is our duty. For instance, there is the natural affection of a husband to a wife, and of a father to a son; but it ought to be checked and restrained, so that we may chiefly consider what is suitable to our calling, and what the Lord commands. This ought to be carefully observed; for when we wish to give loose reins to ourselves, we commonly plead this excuse, that we are willing and ready to do what God requires, but are overpowered by natural affection. But those feelings ought to be restrained in such a manner as not to obstruct our calling; just as they did not hinder the Prophet from proceeding in the discharge of his duty; for to such an extent ought we to acknowledge the authority of the Lord over us, that when he orders and commands, we should forget ourselves and all that belongs to us. But although the godly anxiety of Isaiah about the salvation of the people is here expressed, still the severity of the punishment is likewise stated, that wicked men may not, as they are wont to do, indulge the hope of some mitigation. Nor can it be doubted that the Prophet was led by a secret impulse from God to ask this, that the stern and dreadful reply which immediately follows might be more fully brought out; from which it is evident what kind of destruction awaits unbelievers, that they will receive no light or moderate punishment, but will be utterly destroyed and cut off. Until the houses be without man, and the land become a desolation. This is an additional aggravation; for it is possible that countries might be wasted, and yet that one city might remain; that even cities might be stormed and laid desolate, and yet very many houses be left. But here the slaughter, he tells us, will be so great, that not only the cities, but even the very houses will be thrown down, and the whole land will be reduced to frightful and lamentable desolation; though even amidst the heaviest calamities some remnant is still left. Though Isaiah said this but once, yet let us understand that it is also spoken to us; for this punishment has been pronounced against all who obstinately disobey God, or who with a stiff neck struggle against his yoke. The more violent their opposition, the more resolutely will the Lord pursue them till they are utterly destroyed.

Till the Lord have removed men far away. These words contain nothing new, but merely an explanation of the former verse, and a description by other words of the ruin that shall overtake Judea; namely, that God will send the inhabitants far away. He asserts that those who shall survive the war will not be exempted from punishment, for they will be led into captivity. And next he adds a general clause about the desolation of the land; as if he had said that it would be desolate and bereft of inhabitants, because some would flee away, others would be driven into banishment, and others would perish by the sword. Such is the reward prepared for obstinate and rebellious persons, who add crime to crime, till the indignation of God rise to such a height that it cannot be appeased.

Till there shall be in it a tenth [99] There is some obscurity in the words; but let us first ascertain the meaning, and then we shall easily find out what is the signification of the words. There are two ways of explaining this passage. Some explain syryh (asiriyah) to mean decimation; others make it to mean a tenth part, and consider it to be a collective noun. Undoubtedly, the Hebrew word syryt, (asirith,) and not syryh, (asiriyah,) denotes a tenth part, though the difference between them is not great. Those who render it decimation think that a truce is promised to the people, because from the reign of Uzziah to the destruction of Jerusalem there would be ten kings; and undoubtedly that is the number of kings, reckoning from Uzziah to Zedekiah. His prophetical doctrine would derive no small support from the circumstance, that he could tell the number of kings who should reign even after his death, and that he described not only the fact itself, but likewise the time, and the day. Yet I know not if another meaning be not somewhat more appropriate; for the Prophet appears to hold out to the people this consolation, that they will retain some hidden vigor, and will be capable of sprouting out, though they may appear for a time to be entirely dead; just as, when the winter is past, the trees renew their foliage. But as the former exposition carries sufficient probability, I shall therefore explain the whole verse according to the opinion of those who think that mention is here made of ten kings, so as to mean that, when the ten kings shall have completed their reign, the people will be carried into captivity, and then, as by a conflagration, the whole land will be consumed. At the same time, the reader ought to be aware that whether syryh (asiriyah) be rendered a tenth part, or decimation, it may with the utmost propriety be viewed as referring to the people; and then the meaning will be, Till the people be diminished to a tenth part. He had formerly spoken of a remnant, and a very small remnant, (Isaiah 1:9,) and afterwards he will speak of it again, (Isaiah 10:22;) for it was a very small number that remained. It might therefore be naturally viewed as meaning, that out of a thousand there would be left a hundred; out of a hundred, ten; and out of ten, one. And shall return. That is, a change will take place for the better: the Jews will return from captivity to their native country, and the land will assume a new aspect. But this may be thought to be somewhat at variance with what follows; for the Prophet immediately adds, It shall be destruction. How cold comfort will it yield to the people to be restored, if shortly afterwards they shall be again destroyed! Some commentators solve this difficulty, by supposing that Isaiah spoke about the final destruction of the people. But in my opinion he rather means that the destruction will not be complete, but such as happens to trees, when their leaves fall off in the winter, and nothing appears but dead timber; but when spring returns, they bud forth anew: and so also will this people. lvr (lebaer) means to burn, [100] and therefore it means here that they will be consumed by a conflagration: but we ought to read it in connection with the metaphor which immediately follows; for Isaiah does not barely mean that it will be consumed, but that it will be consumed like the teil-tree, that is, with the hope of immediate recovery. When Jerome rendered it for exhibition, I know not on what he supposed that opinion to be founded, if it were not that he made a free translation, looking rather to the meaning than to the etymology of the word; for when trees blossom or put forth leaves, their life is again brought forth and displayed; and this meaning will be very appropriate. As a teil-tree and an oak. It appears that Isaiah did not select at random those two kinds of trees; for one of them puts forth its leaves, and likewise sheds them, sooner than the other. So it happened to the tribe of Judah; for first the ten tribes, with the half tribe of Benjamin, were carried into captivity; and thus they who were the first to blossom were likewise the first to decay. This tribe was the latest of all in decaying, not without high expectation of blossoming again; for here the hope of deliverance is held out, and this was different from the captivity of the Israelites. There appears, therefore, to be some appropriateness in this metaphor of the trees; but I would not choose to press it very far. When they cast their leaves. By the phrase, casting of leaves, must be understood that throwing of them down which takes place when trees are stripped of their leaves as of their garment; for trees, in that state of nakedness, appear to be dry and withered; though there remains in them a hidden vigor, through which they are at length quickened by the returning mildness of the season. So in it shall be substance. This is the application of the metaphor, which is exceedingly forcible; for when we see the spiritual grace of God in the very order of nature, we are strongly confirmed. As Paul holds out a likeness of the resurrection in the sowing of corn, which is a daily occurrence, (1 Corinthians 15:36,) so in like manner Isaiah in this passage describes the restoration of the Church, by taking a metaphor from trees, which wither at the end of autumn, but again blossom at the return of spring, and put forth new leaves; which could not happen, did they not retain some vigor during the winter, though to outward appearance they are dead. He foretells that a similar event will happen to this people; so that, although during their hard and oppressive captivity they resemble dry timber, and it may be thought that they can never be delivered, still there will always be preserved in them some vigor, by which they shall be supported amidst those calamities, and shall at length come forth and blossom. This doctrine, we have said, is not peculiar to a single age, and therefore it ought to be carefully observed; for it frequently happens that the Church, amidst the numerous afflictions which she endures, appears to have no strength, and is supposed to be utterly ruined. Whenever this takes place, let us fully believe that, notwithstanding these appearances, there is still some concealed energy, which, though it be not immediately manifest to our eyes, will at length yield its fruit. That energy lies hidden in the word of the Lord, by which alone the Church is sustained. The holy seed. He shows what is that substance, that it consists of a small number of the godly, whom he calls the holy seed; for he means the elect, who would be preserved by the free mercy of God, and thus would survive that captivity. That banishment might be regarded as a cleansing of the Church, by which the Lord took away the ungodly; and when they had been cut off, he collected a people, small in number, but truly consecrated to himself. Some commentators consider this phrase to refer to Christ; but the interpretation appears to be too far-fetched, and it will be more consistent to extend it to all the godly; for the holy seed is the substance of the Church. Footnotes: [92] And his train filled the temple. [Or, the skirts thereof.] -- Eng. Ver. And the train of his robe filled the temple. -- Lowth. And his flowing train filled the temple. -- Stock. That author adds in a note: "I add the epithet flowing, to distinguish the train of a robe from what the English word equally imports, a train of attendants; and svl is from sl to loosen, to flow loosely." -- Ed [93] For mine eyes have seen the king, the LORD of hosts. -- Eng. Ver. [94] And he laid it upon (marg., caused it to touch) my mouth. -- Eng. Ver. [95] And he said, Go, and tell this people. -- Eng. Ver. [96] Make the heart of this people fat. -- Eng. Ver. [97] In the original text the reference reads: (John 12.39.) I added the next verse to include the quoted text. -- fj. [98] And convert. -- Eng. Ver. [99] But yet in it shall be a tenth. -- Eng. Ver. [100] Bishop Lowth's rendering is, And though there be a tenth part remaining in it, even this shall undergo repeated destruction; which accords with Calvin's view, that the substance of the tree will be left. Bishop Stock renders it for pasture: But yet in it shall be left a tenth, and it shall recover, and serve for pasture. He reasons thus: "The verb vr may either signify to eat grass, or to eat it down. The question is, in which sense it is to be understood here? whether the land is again to yield food to its inhabitants, or to be laid bare and waste? That the former is the true meaning I think very evident, as well from the tendency of the ensuing simile of the oak, which is of the consolatory kind, as because it is the almost constant practice of Isaiah to subjoin to denunciations of divine vengeance a prediction of final reconcilement and happiness." Jarchi, as interpreted by Breithaupt, renders the word, et erunt in combustionem (sive depastionem,) and they shall be for destruction, (or for pasture;) leaving it doubtful which of the above renderings ought to be preferred. -- Ed

stood--not necessarily the posture of standing; rather, were in attendance on Him [MAURER], hovering on expanded wings. the--not in the Hebrew. seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Num 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (Kg2 2:11; Kg2 6:17; Eze 1:13; Mat 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Num 21:8; Kg2 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Eze 1:5-12). (But compare Rev 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Dan 10:13 to Michael [MAURER]; just as cherub comes from a root (changing m into b), meaning "noble." twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Exo 3:6; Job 4:18; Job 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Eze 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.

(Rev 4:8). The Trinity is implied (on "Lord," see on Isa 6:1). God's holiness is the keynote of Isaiah's whole prophecies. whole earth--the Hebrew more emphatically, the fulness of the whole earth is His glory (Psa 24:1; Psa 72:19).

posts of . . . door--rather, foundations of the thresholds. house--temple. smoke--the Shekinah cloud (Kg1 8:10; Eze 10:4).

undone-- (Exo 33:20). The same effect was produced on others by the presence of God (Jdg 6:22; Jdg 13:22; Job 42:5-6; Luk 5:8; Rev 1:17). lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Exo 15:20-21; Isa 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Isa 6:9). seen--not strictly Jehovah Himself (Joh 1:18; Ti1 6:16), but the symbol of His presence. Lord--Hebrew, "JEHOVAH."

unto me--The seraph had been in the temple, Isaiah outside of it. live coal--literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2-3). the altar--of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Lev 9:24), and was kept continually burning.

mouth . . . lips--(See on Isa 6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (Act 2:3-4) when they were being set apart to speak in various languages of Jesus. iniquity--conscious unworthiness of acting as God's messenger. purged--literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.

I . . . us--The change of number indicates the Trinity (compare Gen 1:26; Gen 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere. Whom . . . who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare Ch1 29:5). Here am I--prompt zeal, now that he has been specially qualified for it (Isa 6:7; compare Sa1 3:10-11; Act 9:6).

Hear . . . indeed--Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (Joh 7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (Isa 43:8). So in Jesus' use of parables (Mat 13:14). see . . . indeed--rather, "though ye see again and again," yet, &c.

Make . . . fat-- (Psa 119:17). "Render them the more hardened by thy warnings" [MAURER]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (Isa 63:17). GESENIUS takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (Rom 1:28; Eph 4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Rom 11:8; Th2 2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mar 7:21-22); but through the eyes and ears healing reaches the heart (Rom 10:17), [BENGEL]. (Jer 5:21; Eze 12:2; Zac 7:11; Act 7:57; Ti2 4:4). In Mat 13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare Joh 11:45-46; Joh 12:10-11). "One must love divine things in order to understand them" [PASCAL]. be healed--of their spiritual malady, sin (Isa 1:6; Psa 103:3; Jer 17:14).

how long--will this wretched condition of the nation being hardened to its destruction continue? until-- (Isa 5:9) --fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.

and it shall return, and . . . be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Isa 5:25; Eze 5:1-5, Eze 5:12), [MAURER and HORSLEY]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (Kg2 24:14; Kg2 25:12), which afterwards fled to Egypt in fear (Kg2 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jer 40:11-12), and suffered under further divine judgments. tell--rather, "terebinth" or "turpentine tree" (Isa 1:29). substance . . . when . . . cast . . . leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezr 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Rom 11:5, Rom 11:23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters). In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki. 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (Ch2 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Isa 7:18, "Egypt"; and Kg2 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (Kg1 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch. 28:1-26 and Kg2 15:37, with Isa 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (Kg2 16:9); and probably it was at the same time that he carried away part of Israel captive (Kg2 15:29), unless there were two assaults on Pekah--that in Kg2 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. SMITH]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Isa 37:37; Kg2 16:8, Kg2 16:17-18; Ch2 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [WINER]. Next: Isaiah Chapter 7

In the year that King Uzziah died,.... Which was the fifty second year of his reign, and in the year 3246 from the creation of the world; and, according to Jerom (l), was the year in which Romulus, the founder of the Roman empire, was born: some understand this not of his proper death, but of his being stricken with leprosy, upon his attempt to burn incense in the temple; upon which he was shut up in a separate house, which was a kind of a civil death: so the Targum, "in the year in which King Uzziah was smitten;'' that is, with leprosy; and so Jarchi and others interpret it, from the ancient writers; but the first sense is the best. Some, as Aben Ezra, would have this to be the beginning of the prophecy of Isaiah, because of the mission of the prophet in it; but others rightly observe, that this mission respects not the prophecy in general, but the particular reproof the prophet was sent to give to the Jews herein mentioned. The title of this chapter, in the Arabic version, is remarkable; according to which, this chapter contains the vision which Isaiah, the son of Amos, saw three years, or, as others affirm, thirty years, after prophecy was taken from him. He had prophesied about ten years before this, in the reign of Uzziah; and only this vision was in the reign of Jotham; the next prophecy was delivered out in the reign of Ahaz, Isaiah 7:1 and others in the time of Hezekiah; and the date of this vision is only mentioned, to observe the order of the visions, agreeably to Isaiah 1:1 and moreover it may be observed from hence, that kings must die as well as others; but the King of kings ever lives, he is the living God, and the everlasting King, as follows: I saw also the Lord sitting upon a throne, high and lifted up; not God essentially considered, whose essence is not to be seen; but personally, Father, Son, and Spirit, for all the three Persons appear in this vision, Isaiah 6:3 particularly Christ, as, is clear from John 12:41 who is the "Adonai", or Lord; he is Lord of all, of all men, even of the greatest among them, and of all the angels in heaven, and of the church of God, by his Father's gift, by his own purchase, in right of marriage, and through the conquest of his grace. This sight was not corporeal, but with the eyes of the understanding, in the vision of prophecy; and to have a sight of Christ as the Lord, and especially as our Lord, is very delightful and comfortable; for though he is a sovereign Lord, he is no tyrannical one, is very powerful to protect and defend, and has all fulness for supply; and particularly as "sitting upon a throne" as a king, for he having done his work as a priest, sits down on his throne as a king; and a lovely sight it is to see him enthroned at the right hand of the Majesty on high; and therefore is said to be "high and lifted up"; for this is to be understood not of his throne, as if that was high and lifted up in the highest heavens, as the Targum paraphrases it; but of himself, who is high and exalted above all creatures, as Aben Ezra observes; and this sense the accents determine for: the vision refers to the exaltation of Christ, after his humiliation here on earth; and to behold him crowned with glory and honour is very delightful, since he is exalted as our head and representative in our nature, and acts for us in this his exalted state; and we may be assured of being exalted also. It follows, and his train filled the temple; either the material temple visionally seen, where his feet were, and his throne in heaven, as Jarchi interprets it; or heaven, as Kimchi, which is the Lord's holy temple, where his throne is, Psalm 11:4 or rather the human nature of Christ, the temple where the fulness of the Godhead dwells bodily, and which the train of divine perfections fill; though it may be best of all to understand it of the church, the temple of the living God; and "his train" may denote the effects of Christ's kingly and priestly offices, with which the Church was filled upon his exaltation; as the gifts and graces of his Spirit in an extraordinary manner on the day of Pentecost, and since in a more ordinary way; whereby men have been made ministers of the New Testament, and churches filled with them, and these made useful in filling the churches with members. The Targum is, "and the temple was filled with the splendour of his glory;'' the "train" is the skirts, borders, or lower parts of the garments, in allusion to those of a king, or rather of the high priest, a type of Christ. (l) Epist. Damaso, tom. 3. fol. 37. K.

Above it stood the seraphims,.... Not above the temple, nor above the throne, much less above him that sat upon it, but either "by him", on the right hand and on the left, as Aben Ezra; or "near him", as Kimchi and Ben Melech; or "before him", as the Targum; or "round about him", as the Septuagint; all which denote the ministering form in which they stood; by whom are meant, not the Son and Spirit, as some of the ancients thought, who imagined the Father to be the Person sitting on the throne; nor the two Testaments, as Jerom; nor angels, which is the common interpretation; but ministers of the Gospel, the same with the four beasts in Revelation 4:6 and the four living creatures in Ezekiel 1:5 the Jewish commentators in general agree that these are the same with Ezekiel's living creatures; so Jarchi, Aben Ezra, and Kimchi; and the first of these cites the Midrash Agada, as saying this is the Mercavah, which is the name they give to Ezekiel's vision of the living creatures and wheels; and this appears by their name "seraphim", which signifies "burning", and so Ezekiel's living creatures are said to be "like burning coals of fire", Ezekiel 1:13 and the ministers of the Gospel are so called, because of their ministerial gifts, compared to fire, as the gifts of the spirit of God are, especially those which the apostles had bestowed on them, who were baptized with the Holy Spirit and fire, Matthew 3:11 and even the ordinary gifts of the spirit are signified by the same figure, 1 Timothy 1:6 and because of their light, which they have in the truths of the Gospel; and because of their fervent and ardent love to Christ and immortal souls; and because of their flaming zeal for his cause and interest: and this also appears by their situation near the throne, see Ezekiel 1:26 and Christ on it; where they stand as servants waiting upon him, and in order to receive from him, and where they enjoy communion with him; or "above" it may mean the temple, the church, where they stand in the highest place in it, and are over others in the Lord; they stand as servants to Christ, but preside in the church as the rulers and governors of it; to which agrees the Targum, "holy ministers on high before him:'' and this further appears by their wings, each one had six wings; as Ezekiel's living creatures, Ezekiel 1:4 and John's four beasts, Revelation 4:8, with twain he covered his face; that it might not be seen, as the Targum adds; expressive of their modesty and humility, looking, upon themselves as less than the least of all the saints, and the chief of sinners, and as ashamed of themselves before the Lord; or that they might not look upon the divine Majesty, as Jarchi; or rather as being unable to look upon the dazzling glory and infinite perfections of his being; so Elijah wrapped his face in a mantle, when he heard the still small voice of the Lord, 1 Kings 19:12 and as Moses before him did, Exodus 3:6 being afraid to look upon God, conscious of creature distance, and of sinfulness and unworthiness; and therefore not so suitable to angels, who always behold the face of God, Matthew 18:10, with twain he covered his feet; or body, that it might not be seen, as the Targum; as conscious of the imperfection of their conduct, walk, and conversation, as ministers and Christians, in the sight of God, however beautiful their feet may appear to others, Isaiah 52:7, and with twain he did fly: or minister, as the Targum; this denotes their readiness and swiftness in preaching the everlasting Gospel, running to and fro with it, having their feet shod with the preparation of the Gospel of peace: see Revelation 14:6.

And one cried unto another,.... This denotes the publicness of their ministry, and their harmony and unity in it; they answered to one another, and agreed in what they said; their preaching was not yea and nay, 2 Corinthians 1:19, and said, holy, holy, holy is the Lord of hosts; this expresses the subject matter of the Gospel ministry, respecting the holiness of God; all the doctrines of the Gospel are pure and holy, and have a tendency to promote holiness of heart and life, and are agreeable to the holiness of God, and in them the holiness of God in each of the divine Persons is declared; particularly the Gospel ministry affirms that there is one God, who is the Lord of hosts, of armies above and below, of angels and men; that there are three Persons in the Godhead, Father, Son, and Spirit; and that each of these three are glorious in holiness; there is the Holy Father, and the Holy Son, and the Holy Ghost, and the holiness of them is displayed in each of the doctrines of grace: the holiness of the Father appears in the choice of persons to eternal life, through sanctification of the Spirit; in the covenant of grace, which provides for the holiness of covenant ones; and in the justification of his people through Christ, and redemption by him, whereby the honour of his justice and holiness is secured: the holiness of the Son appears in his incarnation and life; in redemption from sin by him, and in satisfying for it, and justifying from it: and the holiness of the Spirit is seen in the doctrines of regeneration and sanctification, ascribed unto him. The whole earth is full of his glory; as it was when Christ dwelt in it, wrought his miracles, and manifested forth his glory, and when his Gospel was preached everywhere by his apostles; and as it will be, more especially in the latter day, when it will be filled with the knowledge of the Lord; when the kingdoms of this world will become his, and his kingdom will be everywhere, even from sea to sea, and from the rivers to the ends of the earth; and this is what Gospel ministers declare will be: or "the fulness of the whole earth is his glory" (m); the earth is his, and all that is in it, and all declare his glory; see Revelation 4:8. (m) "plenitudo totius terrae gloria ejus", Montanus; "quicquid replet terram est gloria ejus", Piscator.

And the posts of the door moved at the voice of him that cried,.... That is, the posts of the door of the temple, as the Targum adds, where this vision was seen, as represented to the prophet. Some think this respects the earthquake in Uzziah's time, mentioned in Zechariah 14:5 and which they suppose was at the time he attempted to offer incense, and was smitten with leprosy; but, as Kimchi observes, this moving of the door posts was only in the vision of prophecy, and not in reality; this shaking therefore may denote either the shaking and removing of the temple service and worship, at the death of Christ, and through the preaching of the Gospel; or rather the shaking of the consciences of men by the word, which made them cry out, what shall we do to be saved? And the house was filled with smoke; this was a token either of the burning of the temple, or of the anger of God against the Jews, Psalm 18:8 or of their superstition and will worship, the cause of it, Revelation 9:1 or of the judicial blindness and darkness they were given up unto, Isaiah 6:9 or rather of the presence of God in his church, and with his ministers, Exodus 40:3 the allusion may be to the cloud of incense that covered the mercy seat, on the day of atonement, Leviticus 16:13 the passage is cited on this account in the Talmud (n). (n) T. Bab. Yoma, fol. 53. 1.

Then said I, woe is me,.... There's no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of sin and death he carries about with him; and partly on account of wicked men, among whom he dwells, Romans 7:24, for I am undone; a good man cannot be undone, or be lost and perish; he is lost in Adam with the rest; in effectual calling he is made sensible of his lost and undone state; and under the power of unbelief may write bitter things against himself; but be can never perish, or be lost and undone for ever. The Targum is, "for I have sinned;'' and his particular sin is after mentioned: some (o) render it, "for I have been silent"; as if he had not performed the duty of his office, in reproving for sin, or declaring the will of God: others (p), "for I am reduced to silence", I am forced to be silent; he could not join with the "seraphim", being conscious to himself of his vileness, and of his unworthiness to take the holy name of God into his polluted lips, as follows: because I am a man of unclean lips; he says nothing of the uncleanness of his heart, nor of his actions; not that he was free from such impurity; but only of his lips, because it was the sin of his office that lay upon his mind, and gave him present uneasiness; there is no man but offends in words, and of all men persons in public office should be careful of what they say; godly ministers are conscious of many failings in their ministry. The Targum is, "because I am a sinful man to reprove;'' and so unfit for it. And I dwell in the midst of a people of unclean lips; such were the Jews, not only in Isaiah's time, but in the times of Christ and his apostles, who traduced him, as if he was a wicked person, calumniated his miracles, said he was a Samaritan, and had a devil; they taught for doctrines the commandments of men, and opposed and blasphemed the truths of the Gospel; and to live among men of a filthy speech and conversation is a concern to a good man; he is vexed and distressed hereby; he is in danger of learning their words, and of suffering with them in a common calamity. For mine eyes have seen the King, the Lord of hosts; the same divine and glorious Person described in Isaiah 6:1 who is no other than the Lord Christ, King of kings, and Lord of lords, King of saints, and Lord of the armies, in heaven and in earth; and a lovely sight it is to see him by faith, in the glory and beauty of his person, and in the fulness of his grace; such a sight is spiritual, saving, assimilating, appropriating, very endearing, and very glorious and delightful: wherefore it may seem strange that a sight of Christ should fill the prophet with dread; one would think he should rather have said, happy man that I am, because I have seen this glorious Person, whom to see and know is life eternal; but the reason of it is, because in this view of Christ he saw the impurity of himself, and was out of conceit with himself, and therefore cries out in the manner he does; just as in a sunbeam a man beholds those innumerable motes and atoms, which before were invisible to him. It was not because of his sight of Christ he reckoned himself undone; but because of the impurity of himself, and those among whom he dwelt, which he had a view of through his sight of Christ: his sight of Christ is given as a reason of his view of his impurity, and his impurity as the reason of his being undone in his apprehension of things. The prophet, in these his circumstances, represents a sensible sinner, under a sight and sense of his sinfulness and vileness; as the seraph in the following verses represents a Gospel minister bringing the good news of pardon, by the blood and sacrifice of Christ. (o) "quia tacui", V. L.; so R. Joseph Kimchi. (p) "Ad silentium redactus sum", Tigurine version.

Then flew one of the seraphim unto me,.... When the prophet had confessed his sin; for upon that follows the application of pardon; and when the seraph, or minister of the Gospel, had an order from the Lord to publish the doctrine of it: it is God's act alone to forgive sin; it is the work of his ministers to preach forgiveness of sin, and that to sensible sinners; who when they are made sensible of sin, and distressed with it, the Lord takes notice of them, and sends messengers to them, to comfort them, by acquainting them that their iniquity is forgiven; who go on such an errand cheerfully and swiftly; and though they do not know the particular person, yet the Lord directs their ministration to him, and makes it effectual. Having a live coal in his hand: by which is meant the word of God, comparable to fire, and to a burning coal of fire, Jeremiah 23:29 for the light and heat which it gives both to saints and sinners, and for its purity and purifying nature: which he had taken with the tongs from off the altar; of burnt offering, where the fire was always burning; which was a type of Christ, and his sacrifice; and this shows what particular doctrine of the word it was the seraph or Gospel minister took, and delivered in this visionary way; it was the doctrine of pardon, founded upon the sacrifice and satisfaction of Christ. To this sense of the words the Targum agrees, which paraphrases them thus, "and there flew to me one of the ministers, and in his mouth a word which he received from his Shechinah, upon the throne of glory, in the highest heavens, above the altar,'' See Revelation 14:6.

And he laid it upon my mouth,.... Because he had complained of the impurity of his lips, and that his mouth might take in by faith this comfortable doctrine of pardon, and it might be filled with praise and thankfulness; it denotes the ministration of the Gospel, as a means of the application of pardoning grace: and said, lo, this hath touched thy lips; this coal, as a symbol of the word; the particle "lo", or "behold", is prefixed to this declaration, as requiring attention to a matter of importance, and as expressing something wonderful, and declaring something sure and certain; all which the pardon of sin is, and which is spoken of without a figure in the next words: and thine iniquity is taken away: which was abominable in his sight; a burden to him, and the cause of his distress; even all his iniquity, and particularly the iniquity of his lips he had been mourning over, and confessing; this was taken away, as by the sacrifice of Christ, from the sight of God, so from his own conscience, by the application of pardon: and thy sin purged; or "atoned for", or "covered" (q); which is done meritoriously, only by the blood and sacrifice of Christ; and in a way of application by the Spirit of God, through a promise, and by the ministry of the word; which latter is here meant. The Targum is, "and he disposed "it" in my mouth; and said, lo, I have put the words of my prophecy in thy mouth, and thine iniquities are removed, and thy sins are expiated, or forgiven.'' (q) "expiatur", Junius & Tremellius, Cocceius; "expiabitur", Montanus, Piscator; "proprie tegere". Forerius.

Also I heard the voice of the Lord,.... The Targum renders it, the voice of the Word of the Lord, as if it was the second Person, the Word, that was heard speaking; but it seems rather to be the voice of the first Person, the Father: saying, Whom shall I send? to the people of Israel, to reprove them for their blindness and stupidity, and to threaten them, and foretell unto them their ruin and destruction; intimating that it was a difficult thing to pitch upon a proper person; and that there were but few that were fit to go on such an errand: this is spoken after the manner of men; otherwise the Lord knew whom to send, and whom he would send; and could easily qualify anyone he pleased, and send with such a message: and who will go for us? not directing his discourse to the seraphim, as Aben Ezra and Kimchi; as if he consulted with them: for who of all the creatures is the Lord's counsellor? but to the Son and Spirit, who it is certain were concerned in this mission; for the following words were said when Isaiah saw the glory of Christ, and spake of him, John 12:41 and they are expressly attributed to the Holy Ghost in Acts 28:25 the Septuagint and Arabic versions, instead of "for us", read "unto this people"; and the Targum is, "whom shall I send to prophesy? and who will go to teach?'' then said I, here am I, send me: for he who before thought himself undone, and unworthy to be employed in the service of God, now having a discovery and application of pardoning grace, freely offers himself to God: this shows the true nature and effect of an application of pardon; it gives a man freedom and boldness in the presence of God, and stimulates to a ready and cheerful obedience to his will, and engages him with the utmost alacrity in his service; so far is the doctrine of free and full pardon by the blood of Christ from being a licentious doctrine.

And he said, go, and tell this people,.... What is and will be their case and condition, as follows: hear ye indeed; the words of the prophets sent unto them, yea, Christ himself incarnate preaching among them; the great Prophet Moses said should be raised up unto them: but understand not; neither that he is the Messiah, nor the doctrines delivered by him; which were spoken to them in parables; see Matthew 13:13, and see ye indeed: the miracles wrought by him, as raising the dead, cleansing the lepers, restoring sight to the blind, causing the deaf to hear, and the dumb to speak: but perceive not; that he is the Messiah, though all the characteristics pointed at in prophecy are upon him, and such miracles are done by him.

Make the heart of this people fat,.... Gross and heavy, stupid and unteachable, hard and obdurate; which is sometimes done by the preaching of the Gospel, through the wickedness of man's heart, that being the savour of death unto death to some, just as the sun hardens the clay; or declare that their hearts are thus gross and stupid; or that I will give them up to a judicial hardness of heart: and make their ears heavy: that they cannot hear the word, so as to understand it; they having stopped the ear, and plucked away the shoulder, it is in righteous judgment that they are given up to such an insensibility as not to be capable of hearing and understanding what is delivered in the ministry of the word: and shut their eyes; they having wilfully shut their own eyes against all evidence of the Messiah, and the truth of his doctrines, they are given up to a judicial blindness; which still continues upon them, and will until the fulness of the Gentiles is brought in: lest they see with their eyes, and hear with their ears, and understated with their heart; though only in a notional way, the things relating to the Messiah, the truths of the Gospel, and the ordinances thereof, and what may belong to their outward peace: and convert; or turn themselves by external repentance and reformation: and be healed: or forgiven in such sense as to be preserved from national ruin; which God willed not; for seeing they went such great lengths in sin, in rejecting the Messiah, and his Gospel, they were given up to a reprobate mind, to do things that were not convenient, that they might be destroyed; which destruction is after prophesied of.

Then said I, Lord, how long?.... That is, how long will this blindness, hardness, stupidity, and impenitence, remain with this people, or they be under such a sore judgment of God upon them: and he answered, until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; until there is not an inhabitant in the cities of Judea, nor in Jerusalem, the metropolis of the land, nor a single man in any house in them; which denotes the utter desolation of the land and city; and can refer to no other than to the desolation thereof by the Romans; and till that time the blindness which happened to them continued; the things which belonged to their peace were hid from their eyes till their city was destroyed, and not one stone left upon another, Luke 19:42 till that time, and even to this day, the veil of blindness, ignorance, and and penitence, is on their hearts, and will remain until they are converted to the Lord, in the latter day; see Romans 11:25, 2 Corinthians 3:14.

And the Lord have removed men far away,.... Not to Babylon, but to the ends of the earth, into the most distant countries, by means of the Romans; for they were but instruments of carrying the Jews captive out of their own land, and dispersing them among the several nations of the world; it was the Lord's doing, and a judgment which he inflicted upon them for their sins: and there be a great forsaking in the midst of the land; not that there should be many left in the land, and multiply and increase in it; which is the sense of the Septuagint, Vulgate Latin, and Arabic versions; but that the land should be greatly forsaken of men; there should be many places in the midst of the land destitute of them; and this should continue a long time, as Kimchi observes, which therefore cannot be understood of the Babylonish captivity, but of their present one.

But yet in it shall be a tenth,.... Which some understand of ten kings that should reign over Judah from this time, the death of Uzziah, unto the captivity, as Jarchi and Aben Ezra observe; and which are, as Kimchi reckons them, as follows, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah; but the prophecy, as we have seen, respects not the captivity of the Jews in Babylon, but their present one; wherefore the words are to be understood of a few persons, a remnant, according to the election of grace, that should be called, and saved amidst all the blindness, darkness, and destruction that should come upon that people; and may be illustrated by the words of the apostle in Romans 11:5 and these chosen, called, and saved ones, are the "tenth", that is, the Lord's tenth, as the words may be rendered (r). To this sense the Targum agrees, "and there shall be left in it righteous persons, one out of ten;'' though indeed the Christians were not left in Jerusalem when it was destroyed, but were called out of it just before, and were preserved from that ruin. And it shall return, and shall be eaten; or "be for burning". I should choose to render it, "it shall return, and be burnt" (s); that is, it shall be burnt again; it was burnt a first time by Nebuchadnezzar king of Babylon, and his army, Jeremiah 52:13 and a second time by Titus Vespasian, to which this prophecy refers: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves; the word "Beshallecheth", which we render, "when they cast their leaves", is by some, as Jarchi, Aben Ezra, and Kimchi observe, thought to be the name of a gate in Jerusalem, called "Shallecheth", from which a causeway went towards the king's palace, from whence it had its name, 1 Chronicles 26:16 and along which causeway, as is supposed, were planted teil trees and oaks, which are here referred to. But the Targum, Jarchi, and Kimchi, interpret the word as we do, of casting their leaves: and the sense seems to be this; that as the teil tree and oak, when they cast their leaves in autumn, and look as if they were dry, withered, and dead, yet have a substance in them, and in spring appear alive and green, and flourishing again; so the Jews, notwithstanding their miserable destruction by the Romans, when they were stripped of all their riches and glory, yet were not utterly consumed as a people, but remained an entire distinct people, and do so to this day, among the nations of the world; though, like a dry withered trunk of a tree, without verdure or beauty; the reason of this follows: so, or "because", the holy seed shall be the substance thereof; that is, they shall subsist, or continue a distinct people, though in this miserable condition; because there is a "holy seed", or a certain number, whom God has chosen to be holy, that is to arise from them, and will be called and converted in the latter day; hence they have a substance, a subsistence, and shall remain till that comes, and that chosen remnant is called and saved, Romans 11:25. The Targum is, "as the elm and oak, when their leaves fall, and are like to dry "trees", and yet are moist to raise up seed from them; so the captivities of Israel shall be gathered, and shall return to their land; for the seed which is holy is their plantation.'' Some, interpreting the passage of the Babylonish captivity, by the "holy seed" understand the Messiah. See Luke 1:35 (t). (r) "decima ejus", i.e. Dei. (s) "et convertatur sitque in incendium", Syr.; "ad conflagrandum", Montanus; "ad urendum", De Dieu. (t) Ericus Phaletranus de ablat. Sceptr. Jud. in Graev. Syntag. p. 437.

(Kg2 25:21). forsaking--abandonment of dwellings by their inhabitants (Jer 4:29).

The prophet Isaiah had his commission renewed in the year that king Uzziah died, Isa 6:1. Jotham his son reigned, and reigned well, sixteen years. All that time, no doubt, Isaiah prophesied as he was commanded, and yet we have not in this book any of his prophecies dated in the reign of Jotham; but this, which is put first, was in the days of Ahaz the son of Jotham. Many excellent useful sermons he preached which were not published and left upon record; for, if all that was memorable had been written, the world could not have contained the books, Joh 21:25. Perhaps in the reign of Ahaz, a wicked king, he had not opportunity to preach so much at court as in Jotham's time, and therefore then he wrote the more, for a testimony against them. Here is, I. A very formidable design laid against Jerusalem by Rezin king of Syria and Pekah king of Israel, two neighbouring potentates, who had of late made descents upon Judah severally. At the end of the reign of Jotham, the Lord began to send against Judah Rezin and Pekah, Kg2 15:37. But now, in the second or third year of the reign of Ahaz, encouraged by their former successes, they entered into an alliance against Judah. Because Ahaz, though he found the sword over his head, began his reign with idolatry, God delivered him into the hand of the king of Syria and of the king of Israel (Ch2 28:5), and a great slaughter they made in his kingdom, Isa 7:6, Isa 7:7. Flushed with this victory, they went up towards Jerusalem, the royal city, to war against it, to besiege it, and make themselves masters of it; but it proved in the issue that they could not gain their point. Note, The sin of a land brings foreign invasions upon it and betrays the most advantageous posts and passes to the enemy; and God sometimes makes one wicked nation a scourge to another; but judgment, ordinarily, begins at the house of God. II. The great distress that Ahaz and his court were in when they received advice of this design: It was told the house of David that Syria and Ephraim had signed a league against Judah, Isa 7:2. This degenerate royal family is called the house of David, to put us in mind of that article of God's covenant with David (Psa 89:30-33), If his children forsake my law, I will chasten their transgression with the rod; but my loving-kindness will I not utterly take away, which is remarkably fulfilled in this chapter. News being brought that the two armies of Syria and Israel were joined, and had taken the field, the court, the city, and the country, were thrown into consternation; The heart of Ahaz was moved with fear, and then no wonder that the heart of his people was so, as the trees of the wood are moved with the wind. They were tossed and shaken, and put into a great disorder and confusion, were wavering and uncertain in their counsels, hurried hither and thither, and could not fix in any steady resolution. They yielded to the storm, and gave up all for gone, concluding it in vain to make any resistance. Now that which caused this fright was the sense of guilt and the weakness of their faith. They had made God their enemy, and knew not how to make him their friend, and therefore their fears tyrannised over them; while those whose consciences are kept void of offence, and whose hearts are fixed, trusting in God, need not be afraid of evil tidings; though the earth be removed, yet will not they fear; but the wicked flee at the shaking of a leaf, Lev 26:36. III. The orders and directions given to Isaiah to go and encourage Ahaz in his distress; not for his own sake (he deserved to hear nothing from God but words of terror, which might add affliction to his grief), but because he was a son of David and king of Judah. God had kindness for him for his father's sake, who must not be forgotten, and for his people's sake, who must not be abandoned, but would be encouraged if Ahaz were. Observe, 1. God appointed the prophet to meet Ahaz, though he did not send to the prophet to speak with him, nor desire him to enquire of the Lord for him (Isa 7:3): Go to meet Ahaz. Note, God is often found of those who seek him not, much more will he be found of those who seek him diligently. He speaks comfort to many who not only are not worthy of it, but do not so much as enquire after it. 3. He ordered him to take his little son with him, because he carried a sermon in his name, Shear-jashub - A remnant shall return. The prophets sometimes recorded what they preached in the significant names of their children (as Hos 1:4, Hos 1:6, Hos 1:9); therefore Isaiah's children are said to be for signs, Isa 8:18. This son was so called for the encouragement of those of God's people who were carried captive, assuring them that they should return, at least a remnant of them, which was more than they could pretend to merit; yet at this time God was better than his word; for he took care not only that a remnant should return, but the whole number of those whom the confederate forces of Syria and Israel had taken prisoners, Ch2 28:15. 3. He directed him where he should find Ahaz. He was to meet with him not in the temple, or the synagogue, or royal chapel, but at the end of the conduit of the upper pool, where he was, probably with many of his servants about him, contriving how to order the water-works, so as to secure them to the city, or deprive the enemy of the benefits of them (Isa 22:9-11; Ch2 32:3, Ch2 32:4), or giving some necessary directions for the fortifying of the city as well as they could; and perhaps finding every thing in a bad posture or defence, the conduit out of repair, as well as other things gone to decay, his fears increased, and he was now in greater perplexity than ever; therefore, Go, meet him there. Note, God sometimes sends comforts to his people very seasonably, and, what time they are most afraid, encourages them to trust in him. 4. He put words in his mouth, else the prophet would not have known how to bring a message of good to such a bad man, a sinner in Zion, that ought to be afraid; but God intended it for the support of faithful Israelites. (1.) The prophet must rebuke their fears, and advise them by no means to yield to them, but keep their temper, and preserve the possession of their own souls (Isa 7:4): Take heed, and be quiet. Note, In order to comfort there is need of caution; that we may be quiet, it is necessary that we take heed and watch against those things that threaten to disquiet us. "Fear not with this amazement, this fear, that weakens, and has torment; neither let thy heart be tender, so as to melt and fail within thee; but pluck up thy spirits, have a good heart on it, and be courageous; let not fear betray the succours which reason and religion offer for thy support." Note, Those who expect God should help them must help themselves, Psa 27:14. (2.) He must teach them to despise their enemies, not in pride, or security, or incogitancy (nothing more dangerous than so to despise an enemy), but in faith and dependence upon God. Ahaz's fear called them two powerful politic princes, for either of whom he was an unequal match, but, if united, he durst not look them in the face, nor make head against them. "No," says the prophet, "they are two tails of smoking firebrands; they are angry, they are fierce, they are furious, as firebrands, as fireballs; and they make one another worse by being in a confederacy, as sticks of fire put together burn the more violently. But they are only smoking firebrands: and where there is smoke there is some fire, but it may be not so much as was feared. Their threatenings will vanish into smoke. Pharaoh king of Egypt is but a noise (Jer 46:17), and Rezin king of Syria but a smoke; and such are all the enemies of God's church, smoking flax, that will soon be quenched. Nay, they are but tails of smoking firebrands, in a manner burnt out already; their force is spent; they have consumed themselves with the heat of their own anger; you may put your foot on them, and tread them out." The two kingdoms of Syria and Israel were now near expiring. Note, The more we have an eye to God as a consuming fire the less reason we shall have to fear men, though they are ever so furious, nay, we shall be able to despise them as smoking firebrands. (3.) He must assure them that the present design of these high allies (so they thought themselves) against Jerusalem should certainly be defeated and come to nothing, Isa 7:5-7. [1.] That very thing which Ahaz thought most formidable is made the ground of their defeat - and that was the depth of their designs and the height of their hopes: "Therefore they shall be baffled and sent back with shame, because they have taken evil counsel against thee, which is an offence to God. These firebrands are a smoke in his nose (Isa 65:5), and therefore must be extinguished." First, They are very spiteful and malicious, and, therefore they shall not prosper. Judah had done them no wrong; they had no pretence to quarrel with Ahaz; but, without any reason, they said, Let us go up against Judah, and vex it. Note, Those that are vexatious cannot expect to be prosperous, those that love to do mischief cannot expect to do well. Secondly, They are very secure, and confident of success. They will vex Judah by going up against it; yet that is not all: they do not doubt but to make a breach in the wall of Jerusalem wide enough for them to march their army in at; or they count upon dissecting or dividing the kingdom into two parts, one for the king of Israel, the other for the king of Syria, who had agreed in one viceroy - a king to be set in the midst of it, even the son of Tabeal, some obscure person, it is uncertain whether a Syrian or an Israelite. So sure were they of gaining their point that they divided the prey before they had caught it. Note, Those that are most scornful are commonly least successful, for surely God scorns the scorners. [2.] God himself gives them his word that the attempt should not take effect (Isa 7:7): "Thus saith the Lord God, the sovereign Lord of all, who brings the counsel of the heathen to naught (Psa 33:10), It shall not stand, neither shall it come to pass; their measures shall all be broken, and they shall not be able to bring to pass their enterprise." Note, Whatever stands against God, or thinks to stand without him, cannot stand long. Man purposes, but God disposes; and who is he that saith and it cometh to pass if the Lord commands it not or countermands it? Lam 3:37. See Pro 19:21. (4.) He must give them a prospect of the destruction of these enemies, at last, that were now such a terror to them. [1.] They should neither of them enlarge their dominions, nor push their conquests any further; The head city of Syria is Damascus, and the head man of Damascus is Rezin; this he glories in, and this let him be content with, Isa 7:8. The head city of Ephraim has long been Samaria, and the head man in Samaria is now Pekah the son of Remaliah. These shall be made to know their own, their bounds are fixed, and they shall not pass them, to make themselves masters of the cities of Judah, much less to make Jerusalem their prey. Note, As God has appointed men the bounds of their habitation (Act 17:26), so he has appointed princes the bounds of their dominion, within which they ought to confine themselves, and not encroach upon their neighbours' rights. [2.] Ephraim, which perhaps was the more malicious and forward enemy of the two, should shortly be quite rooted out, and should be so far from seizing other people's lands that they should not be able to hold their own. Interpreters are much at a loss how to compute the sixty-five years within which Ephraim shall cease to be a people; for the captivity of the ten tribes was but eleven years after this: and some make it a mistake of the transcriber, and think it should be read within six and five years, just eleven. But it is hard to allow that. Others make it to be sixty-five years from the time that the prophet Amos first…

And it came to pass. Here is related a remarkable prophecy about the wonderful deliverance of Jerusalem, when it appeared to have been utterly ruined. Now the Prophet explains all the circumstances, that by means of them the miracle may be more fully displayed, and to make it manifest, that not by the wisdom or power of man, but by the favor of God, the city has been preserved. For so ungrateful were the people, that, at the close of this transaction, they would not have understood that they had been delivered by the hand of the Lord, if all the circumstances had not been expressly brought to their remembrance. And, indeed, there were very few persons who, in the hour of danger, ventured to hope what Isaiah promised; because they judged of themselves and of the state of public affairs from present appearances. In order, therefore, to make known the remarkable kindness of God, he enters into all the details, that they may perceive from what danger and from whose hand they have been delivered. Let us also understand that this kindness was conferred on ungrateful men, that the Church might be preserved, and that Christ might afterwards appear. It ought to be observed that the Prophet speaks of the second war which was fought by Rezin and Pekah; and this may easily be inferred from the sacred history; for in the former war Ahaz was vanquished, and a vast multitude were carried into captivity, who were at length restored by the Israelites, when the Prophet, in the name of God, commanded that it should be done. Having again collected an army, (2 Kings 16:5,) the kings of Israel and Syria attacked Ahaz, because they thought that he had been worn out by the former war, and had no power to resist. The mention of this second war is intended to show the greatness of the miracle; for Ahaz had not strength left to resist so great a multitude, the flower of the whole nation having been swept away by the former war, and such of the people as remained being quite dispirited, and not yet recovered from the terror arising out of their recent defeat. So much the more, therefore, are the goodness and power of God displayed, that, pitying so great distress, he gave assistance to his people, and in a moment rescued them from the jaws of death, when all regarded their condition as hopeless. Went up. This may be regarded as a statement and summary of the whole transaction; for he mentions the subjects on which he is about to speak, and in the Hebrew modes of expression briefly glances at those matters which he will afterwards explain more fully and at large. From the first he tells the result, that the expedition of the two kings was unsuccessful, and afterwards he will assign the reasons why Jerusalem could not be stormed; but before coming to that, he briefly notices the plan or design of King Ahaz.

And it was told the house of David. He does not mean that, at the very time when the two kings were approaching to the city, the king received intelligence about the league; for it would not have been safe for Ahaz to go out, when the invading army was spread over the country; but before they had collected their forces, it is said that King Ahaz trembled. Hence there is reason to believe that his consternation became greater when he saw the danger nearer. The house of David means the king's palace and court; as if the Prophet had said that Ahaz and his counsellors had been informed about the conspiracy which had been formed against Judea. As to the words, nchh (nachah) is variously rendered by interpreters. The signification of this Hebrew word being to lead, some draw from it this meaning, "The King of Syria led his soldiers to aid the army;" and they think that l (al) with (ain) is put for 'l (al) with ' (aleph). Others derive it from nvch (nuach), as if the letter v (vau) were wanting, and render it, he rested. According to others, it is rather an inversion of the letters, and nchh (nahah) is put for chnh (chanah), which means to pitch a camp; and, therefore, they choose to render it, Syria is confederate [101] Nothing else was meant by the Prophet than that a league in war hath been formed between the Israelites and the Syrians, that with their united forces they might attack Jerusalem. In the use of the word Ephraim there is a figure of speech (synecdoche) very frequent in the Prophets, by which a part is taken for the whole. Under Ephraim the whole kingdom of Israel is included, not only because that tribe was superior to the rest in numbers and wealth, but because their first king, Jeroboam, was descended from it. (1 Kings 11:26.) And his heart was moved. We see that by the house of David is here meant nothing else than "the king's palace," from which the terror spread to the whole nation; and indeed it was impossible but that, when they heard of the alarm of the king and the princes, the body of the people should be moved by the same kind of terror. As soon as this intelligence was received, all were struck with such dread that no man was master of himself. He expresses their trembling by an appropriate metaphor, which is also frequently employed by ourselves, (Il tremble comme la fueille en l'arbre,) he trembles like the leaf of a tree. The design of this is to heighten the miracle; for we learn from it that not only in the opinion of others, but likewise in their own opinion, their case was desperate. They would therefore have been utterly ruined if the Lord had not seasonably interposed. This passage sets before us a very bright mirror, in which we may behold the thoughtlessness of the ungodly, when they do not feel the hand of God; and, on the other hand, the fearful trembling with which they are suddenly seized, when the Lord presents to them any danger. In the midst of their prosperity they are so much at their ease that they hardly believe that they are subject to the government of God, and undoubtedly imagine that they are placed beyond the reach of all danger. Adversity stuns them in such a manner that they suddenly fall down, and their senses are so entirely overpowered by terror that they lie like people who are lifeless or bereft of their senses. Such is the punishment by which the Lord arouses them from their deep slumber. At first they appear to be firm and immovable, as if nothing could throw them down from their rank; but now, at the slightest noise, they are suddenly seized with trembling. That terror is the righteous vengeance of God, to whom they never do homage until they are compelled. Let us learn, that if we have any spark of faith, we ought not to distrust God when we are in any danger. It is indeed impossible that we should not be agitated and alarmed when dangers press upon us; but we ought not to tremble so as to be tossed about by our anxiety in every direction, and unable to see a harbour to which we may safely direct our course. There must always be this difference between the fear of the godly and of the ungodly, that the ungodly find no remedy for composing their minds; but the godly immediately betake themselves to God, in whom, knowing that they have a very safe harbour, though they be harassed by uneasiness, still they remain calm.

Then said the LORD. First, we see how God, remembering his covenant, anticipates this wicked king by sending the Prophet to meet him; for he does not wait for his prayers, but of his own accord promises that he will grant deliverance. His son Shear-jashub is joined with the Prophet as a witness of the prediction, and there is reason to believe that his name, Shear-jashub, was not given at random, but by the secret inspiration of the Spirit, or by an immediate command of God, and in order to point out the future deliverance of the people. He, therefore, carried in his name what might be regarded as an engraven seal, both of the approaching captivity and of the return. It is also probable that this symbol of the prediction was generally known, for he would not have been joined with his father on any other account than because he bore in his person some authority. To the way of the fuller's field. The place is mentioned in order to give authenticity to the history. It is possible that the king, for the purpose of repelling the enemy, may have set out to watch his approach, which appears more clearly from the sacred history. (2 Kings 18:17.) It is called the way of the fuller's field, perhaps because it was customary to wash clothes there, or because the name arose out of some ancient occurrence. However that may be, it was an evidence of anxiety and dread, that this wretched hypocrite was running about in all directions, when Isaiah came forth to meet him and to soothe his mind.

And thou shalt say to him [102] The Hebrew word smr (shamar,) which signifies to keep, is here put in the Hiphil; [103] and the greater part of interpreters take it for beware; but they erroneously apply this to an unnatural and far-fetched meaning, that Ahaz should beware of carrying on war. A more natural meaning is, that he ought not to waver or wander about in uncertainty, but to remain calm and serene. Accordingly, I have rendered it refrain. The meaning therefore is, that Ahab should be composed, and should not be agitated or harass his mind by uneasiness, as fickle and unsteady persons are wont to do when they are struck with terror. This interpretation is confirmed by the word which follows, Be quiet; for these two are connected, first, to keep quiet watch, so as not to be distracted by a variety of opinions, or gaze around in all directions; and, secondly, to have a calm and composed mind. Such are the highly delightful fruits which are yielded by faith; for through a variety of attacks unbelievers give way, and wander in uncertainty, and know not to which hand they ought to turn, while believers keep themselves under restraint, and quietly betake themselves to God. Ungodliness is never at rest; but where faith exists, there the mind is composed, and does not tremble to an immoderate degree. These words very fitly express the power of faith. Fear not. After having pointed out the remedy for allaying the distresses of the mind, he likewise bids them not fear; for faith, which places our salvation in the hand of God, is not more opposite to anything than to fear. It is impossible, I acknowledge, not to fear when dangers threaten, for faith does not deprive us of all feeling. On the contrary, the children of God are undoubtedly moved by two kinds of fear, one of which arises from the feeling of human nature, even though they be endued with perfect faith. The other arises from the weakness of faith; for no man has made such proficiency as not to have any remains of that distrust against which we ought continually to strive. We must not, therefore, understand the exhortation of the Prophet to mean that the Lord forbids every kind of fear, but he enjoins believers to be armed with such firmness as to overcome fear. As if he had said, "Do not suffer yourselves to be discouraged; and if you are assailed by fierce and severe attacks, maintain unshaken resolution, that you may not be overpowered by dangers, but, on the contrary, live to God and overcome all your distresses." For the same reason he immediately adds, -- And let not thy heart be faint. To be faint means "to melt away," for not without reason does the Apostle exhort us to strengthen our hearts by faith. (Hebrews 11:27; Hebrews 13:9.) It is the softness of indolence, when we forget God and melt away, as it were, through our unbelief. You would not call that man soft or effeminate who relies on the Spirit of God and steadfastly resists adversity. Hence we infer that the Prophet meant nothing else than that Ahaz should undauntedly await the accomplishment of what the Lord had promised to him. For the two tails. Isaiah employs an elegant metaphor to lessen the conception which the Jews had formed about those two very powerful kings which had filled their minds with terror. Their rage and cruelty appeared to be a devouring fire, which was sufficient to consume the whole of Judea, and could not be quenched. Isaiah, on the other hand, calls them not firebrands, (for that might have been thought to be something great,) but tails, that is, some fragments or ends of firebrands, and these, too, not burning, but only smoking, as if some firebrand snatched from the fire were going out, and gave out nothing else than a slight smoke. This metaphor yields high consolation, for it warns us to form a very different opinion about the violence of the ungodly from what it appears to be. One would think that they are endued with so great power that they could burn and destroy the whole world. To put down the excess of terror, the Lord declares that what we imagined to be a burning, and a perpetual burning, is but a slight smoke and of short duration.

The king of Syria hath taken evil counsel against thee. Though he foretold that empty would be the threats, and vain the attempts of the enemies of the people of God, yet he does not conceal that their devices are cruel, if the Lord do not restrain them. By evil counsel he means destructive counsel, for these two kings had leagued together to destroy Judea. To express it more fully, and to place it as it were before their eyes, he relates their very words.

Let us go up. That is, Let us make an invasion nqytsnh (nekitzennah) is rendered by some, Let us distress or afflict; which is also expressed by the derivation of the word. But in this conjugation it rather signifies "to stir up and arouse." Though I do not reject the former interpretation, yet I prefer the latter, because it agrees better with the scope of the passage. Again, I understand the word arouse as meaning to disturb, and to cause revolutions; as we commonly say, to raise disturbances, [104] so as not to allow the tranquillity of that kingdom to be preserved. Let us open it to us. The following word, nvqynh, (nabkignennah,) is interpreted by some, Let us break into it [105] Others render it, Let us cause it to break up to us. I have rendered it, Let us open; for vq (bakang) also signifies what we commonly express by the phrase, to make a breach or opening [106] Now, the way to open up the entrance to Judea was to rush through its fortifications by the force of arms, or, through the influence of fear, to induce timid and fickle persons to revolt; for so long as they continue to be loyal, entrance cannot be obtained; but when everything is disturbed by insurrections, an entrance is made, so that it becomes easy to break through into the strongest and best fortified places. Thus, these two kings hoped that, as soon as they came into Judea, they would immediately terrify the whole nation by the extent and power of the army, so that there would be no ability or inclination to resist. When they brought together an army so prodigiously numerous, it is not probable that they placed any dependence on a long siege; for Jerusalem was strongly fortified; but they thought that the inhabitants of Jerusalem would be terrified and alarmed at the sight of their forces, and would be induced to make an immediate surrender. Yet I leave it to every person to adopt any interpretation of these words that he pleases, for whatever sense be put upon them, the meaning of the Prophet is not doubtful. The son of Tabeal. Who this Tabeal was cannot easily be learned from history. Probably he was some Israelite, an enemy of the house of David, whom those kings were desirous to set up as one of their own dependents.

It shall not stand. What he had formerly stated was intended to show more fully that the deliverance was great and uncommon; for when the Lord intends to assist us in our trials, he represents the greatness of the danger, that we may not think that he promises less than the necessity requires. He does not usually give a mitigated view of the evils which press upon us, but rather holds out their full extent, and afterwards makes a promise, and shows that he is able to deliver us, though we may appear to be ruined. Such was the method adopted by the Prophet; for he might have told them in plain terms what would happen, and might have encouraged the king and the nation not to be terrified or discouraged at the sight of those armies. But he opened up the scheme and design of those kings, with which he now contrasts the promise and decree of God, that his wonderful assistance may be more strikingly displayed. This is the sacred anchor which alone upholds us amidst the billows of temptations; for in adversity we shall never be able to stand if God take away his word from us. Although, therefore, the king was almost overwhelmed with despair, Isaiah shows that there is nothing so dreadful that it may not be despised, provided that he fortify himself by the promise of God, and patiently look for that which is not yet seen, and which even appears to be incredible. He affirms, that whatever men attempt, after the manner of the giants, in rising up against God, it shall not stand. He uses the word tqym, (thakum,) shall arise, in the same sense in which that metaphor is employed in the Latin language, that a work is making progress; and, in a word, he declares that such daring sacrilege shall not stand Still more emphatic is that which he adds, l' thyh, (lo thihyeh,) it shall not be; that is, it shall be reduced to nothing, as if it had never existed. This mode of expression deserves notice, for it was the bare and naked word of God which was contrasted with the vast army and scheme of the kings.

For the head of Syria is Damascus. As if he had said, "Those two kings shall have their limits, such as they have them now. They aspire to thy kingdom; but I have set bounds to them which they shall not pass." Damascus was the metropolis of Syria, as Paris is of France. He says, therefore, that those kings ought to be satisfied with their possessions, and that their future condition would be the same as it then was. And Ephraim shall be broken. After having said that it is now useless to attempt to extend their boundaries, he foretells the calamity of the kingdom of Israel; for by the word broken he means that the kingdom of Israel shall be annihilated, so that it shall no longer exist. The Israelites were carried into captivity, and incorporated with another nation, just as in our own time a part of Savoy has passed under the government of France, and has lost its name. This is what the Prophet means, when he says mm, (megnam,) that it be not a people; for at that time Israel was mixed with foreign nations, and its peculiar name was blotted out. Within sixty-five years. The Israelites were led into captivity in the sixth year of King Hezekiah, and Ahaz reigned not more than sixteen years; and, therefore, it is certain that this calculation ought not to be made from the day on which Isaiah was sent to deliver this message, for it was only twenty years to the time when the ten tribes were carried into captivity. Amoz had prophesied of that captivity; and there can be no doubt that this prophecy of Amoz, (Amos 3:11,) and the time specified in it were generally known, and that all understood the reckoning of the number of years. If, therefore, we reckon from the time when Amoz makes this prediction, we shall find it to be sixty-five years; for Jotham reigned sixteen years, (2 Kings 15:33;) Ahaz as many, (2 Kings 16:2;) to those must be added six years of King Hezekiah, which brings us down to the year when the ten tribes were carried into captivity; and if we afterwards add twenty-seven years, during which Uzziah reigned after the publication of the prophecy, there will be sixty-five years This conjecture is highly probable; and there ought not to be any doubt that this was Isaiah's meaning; for there is a prediction of the Prophet Amoz, in which the Lord warned the people that they might not meet with anything unexpected, and complain that they had been overtaken suddenly. Isaiah confirms that prediction, and announces the same time which already was universally known. Moreover, by these words he sharply reproves the thoughtlessness of the Israelitish nation, that, when they had been warned of the destruction of their country and their name, not only did they freely indulge in despising the judgment of God, but as if they had purposely intended to mock at the heavenly predictions, they opened their mouth to devour Judea; for a long period was already past, and they thought that they had escaped. The Prophet ridicules this madness, in imagining that the word of God grew old in so small a number of years. But because the Israelites were deaf, Isaiah assigns to the Jews a time when they may look for the destruction of their enemies. Now, this passage shows that the Prophets faithfully assisted each other, that by their united labors they might serve God.

Meanwhile [107] the head of Ephraim is Samaria. As it is a repetition by which he confirms what he formerly said, that God had set bounds to the kingdom of Israel for an appointed time, I have rendered the copulative v, (vau,) meanwhile. Otherwise, it would have been absurd to say that the metropolis of the kingdom would be preserved, after that the kingdom had been destroyed, as he lately foretold. The meaning therefore is, "In the meantime, till the sixty-five years are fulfilled, Israel enjoys a kind of truce. His head shall be Samaria. Let him be satisfied with his boundaries, and not aim at anything beyond them; for such shall be his condition, until he be utterly destroyed, and be no longer reckoned to be a people." If you do not believe. The particle ky (ki) is placed in the middle of the sentence, to mark the reason or cause; and, therefore, some render it, "If you do not believe, the reason is, that you are not believers." They limit the former clause to the prophecy of Isaiah, but extend the latter to any part of the word of God, as if he had said, "If you have no faith in my sayings, this gives a general proof of your unbelief." But in that way, the verb t'mynv, (thaaminu,) which is in Hiphil conjugation, will not differ from the verb t'mnv, (theamenu,) which is in the Niphal. It is not without reason, however, that the Prophet has changed the termination; and, from many passages of Scripture, it is abundantly evident that the Hebrew verb 'mn, (aman,) in the Niphal conjugation, signifies to stand, or, to remain fixed in its condition. I interpret it, therefore, as if he had said, "This is the only support on which you can rely. Wait calmly and without uneasiness of mind for what the Lord has promised, that is, deliverance. If you do not wait for it, what else remains for you than destruction?" The particle ky, (ki,) therefore, as in many other instances, means truly; for he declares that they cannot stand, if they do not rely on the promise; and indirectly he expresses still more, that God will stand, though they disbelieve his word, and, as far as lies in their power, endeavor to destroy its stability; but that they will not stand, unless they rely on the promise which has been made to them. Hence we ought to draw a universal doctrine, that, when we have departed from the word of God, though we may suppose that we are firmly established, still ruin is at hand. For our salvation is bound up with the word of God, and, when this is rejected, the insult offered to it is justly punished by him who was ready to uphold men by his power, if they had not of their own accord rushed headlong to ruin. The consequence is, that either we must believe the promises of God, or it is in vain for us to expect salvation.

is confederate with--rather, is encamped upon the territory of Ephraim [MAURER], or better, as Rezin was encamped against Jerusalem, "is supported by" [LOWTH] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (Sa2 8:6). Ephraim--the ten tribes. as . . . trees of . . . wood--a simultaneous agitation.

Go forth--out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Isa 22:9; Ch2 32:4. Shearjashub--that is, A remnant shall return (Isa 6:13). His very name Isa 7:14; Isa 8:3 was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isa 7:17-25; Isa 8:6-8), be utterly destroyed (Isa 10:21-22). conduit--an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (Isa 8:6; Neh 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (Ch2 32:30). Two pools were supplied from it, the Upper, or Old (Isa 22:11), or King's (Neh 2:14), and the Lower (Isa 22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.

Take heed, &c.--that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic). tails--mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, Isa 7:8), therefore harmless. smoking--as about to go out; not blazing. son of Remaliah--Pekah, a usurper (Kg2 15:25). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (Sa1 20:27, Sa1 20:31).

vex--rather, "throw into consternation" [GESENIUS]. make a breach--rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest. son of Tabeal--unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (Isa 3:6, Isa 3:9, Isa 3:12).

head--that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions. threescore and five . . . not a people--As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in Isa 7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in Isa 7:8, the words, "If ye will not believe . . . not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (Kg2 15:29). Another in the reign of Hoshea, under Shalmaneser (Kg2 17:1-6), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare Ezr 4:2-3, Ezr 4:10, with Kg2 17:24; Ch2 33:11) [USHER]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.

believe, . . . be established--There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.

And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah king of Judah,.... Here begins a new prophecy under the reign of another king; who, though a wicked king, had religious ancestors; and who are mentioned, not, as the Jewish writers (u) generally say, because it was owing to their worthiness that the enemies of Ahaz could not prevail against him; but because it was under these kings the prophet had prophesied: what is contained in the first five chapters were delivered in the times of Uzziah; and the vision in the sixth was in the times of Jotham, in the beginning of his reign; and what is said here, and in some following chapters, was in the time of Ahaz; so that this is mentioned to fix and carry on the date of the prophecy: that Rezin the king of Syria, and Pekah, the son of Remaliah king of Israel, went up towards Jerusalem to war against it; at the latter end of Jotham's reign, and the beginning of Ahaz's; these two separately came up against Judah, and greatly distressed and afflicted the kingdom, slew many, and carried others captive, 2 Kings 15:37 but afterwards, in the third (w) or fourth (x) year of Ahaz, as it is said, they joined together to besiege Jerusalem, which this refers to, 2 Kings 16:5, but could not prevail against it; or "he could not"; that is, according to Aben Ezra, the king of Israel, Pekah, the son of Remaliah; but, according to Kimchi, it was Rezin king of Syria, who, he says, was the principal in the war, and brought Pekah along with him; but it may very well be understood of them both, since in 2 Kings 16:5, the plural number is used; "and they could not"; and so the Septuagint, Vulgate Latin, and Oriental versions here. (u) Jarchi & Kimchi in loc. & Yalkut Simeoni, ex Bereshit Rabba, sect. 63. fol. 54. 4. (w) Yalkut Simeoni in loc. (x) Seder Olam Rabba, c. 23. p. 85. Jarchi in ver. 14.

And it was told the house of David,.... Ahaz, and his family, the princes of the blood, his court and counsellors; who had intelligence of the designs and preparations of the Syrians and Israelites against them: saying, Syria is confederate with Ephraim; the ten tribes; or the kingdom and king of Israel. Some render it, "Syria led"; that is, its army "unto Ephraim" (y); marched it into the land of Israel, and there joined the king of Israel's army; others, as the Vulgate Latin version, "Syria rests upon Ephraim" (z); depends upon, trusts in, takes heart and encouragement from Ephraim, or the ten tribes, being his ally. The Septuagint version is, "Syria hath agreed with Ephraim"; entered into a confederacy and alliance with each other; which is the sense of our version; and is confirmed by the Targum, which is, "the king of Syria is joined with the king of Israel:'' and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind; the metaphor denotes the strength and force of the confederate armies, comparable to a strong, blustering, boisterous wind; see Isaiah 32:2 and the weakness of the king and people of Judah, who were like to trees shaken by the wind; and also the fear they were possessed with, partly through consciousness of guilt, and partly through distrust of divine power and Providence; and also on account of what they had suffered already from these powerful enemies, when they attacked them singly; and therefore might much more dread them, as they were combined together against them; see 2 Chronicles 28:5. (y) "duxit exercitum", Tigurine version. (z) "Syria quievit super Ephraim", Forerius, Cocceius; "Syria acquiescit in Ephraimo", Piscator.

Then said the Lord unto Isaiah,.... The prophet, the inspired penman of these prophecies, that go by his name; what follows, the Lord said unto him in vision, or by an articulate voice, or by an impulse on his mind: go forth now to meet Ahaz; the prophet was in the city of Jerusalem, and Ahaz was without, as appears by the place after mentioned, where he was to meet him; perhaps Ahaz was at his country house, which, upon the news brought him of the designs of his enemies, he leaves, and betakes himself to Jerusalem, his metropolis, and fortified city, where he might be more safe; or he had been out to reconnoitre the passes about Jerusalem, and give orders and directions for the strengthening and keeping of them: thou, and Shearjashub thy son: whose name signifies "the remnant shall return", and who was taken with the prophet, to suggest either that the remnant that were left of the former devastations by those two kings ought to return to the Lord by repentance; or that though the people of Judah should hereafter be carried captive by the Assyrians, yet a remnant should return again. The Targum interprets this not of Isaiah's natural son, but of his disciples; paraphrasing it thus, "thou, and the rest of thy disciples, who have not sinned, and are turned from sin:'' at the end of the conduit of the upper pool; for there was an upper pool and a lower one; see Isaiah 22:9 this was outside the city, and is the same place where Rabshakeh afterwards stood, and delivered his blasphemous and terrifying speech, 2 Kings 18:17, in the highway of the fuller's field; where they washed and dried their garments, and whitened them; the pool, conduit, and field, being fit for their purpose.

And say unto him, take heed, and be quiet,.... Or "keep" thyself, not within the city, and from fighting with his enemies, but from unbelief, fear, and dread; or, as the Septuagint version, "keep" thyself, "that thou mayest be quiet" (a); be easy, still, and silent, and see the salvation of God: the Jewish writers interpret the first word of resting and settling, as wine upon the lees: see Jeremiah 48:11, fear not; this explains the former: neither be fainthearted; or "let thy heart soft" (b), and melt like wax, through dread and diffidence: for the two tails of these smoking firebrands: meaning the two kings of Syria and Israel: and so the Targum, "for these two kings, who are as smoking firebrands;'' a metaphor used to express the weakness of these princes, their vain wrath and impotent fury, and the short continuance of it; they being like to firebrands wholly burnt and consumed to the end; a small part remaining, which could not be laid hold upon to light fires or burn with, and that only smoking, and the smoke just ready to vanish. For the fierce anger of Rezin with Syria, and of the son of Remaliah; this shows who are meant by the two firebrands, Rezin king of Syria, and Pekah king of Israel; and what by the smoke of them, their fierce anger; which, though it seemed to threaten with utter destruction, in the opinion of Ahaz and his court, was only like the smoke of a firebrand burnt to the end, weak and vanishing. (a) Sept.; "observa ut sis quieto animo", Vatablus. (b) "ne mollescas", Junius & Tremellius, Piscator.

Because Syria, Ephraim, and the son of Remaliah,.... Not that there were three parties in the counsel and confederacy against Judah, only two, the kingdoms of Syria and Ephraim, or Israel; the king of the former is not mentioned at all, and the latter only as if he was the son of a private person, which is purposely done by way of contempt: have taken evil counsel against thee: which is expressed in the next verse; saying; as follows.

Let us go up against Judah, and vex it,.... By besieging or distressing it; or "stir it up" to war, as Jarchi interprets it: and let us make a breach therein for us; in the walls of the city of Jerusalem, and enter in at it; the Targum is, "let us join, and put it to us;'' and so Jarchi, let us level it with us, as this valley, which is even: the sense may be, let us make a breach and division among them, and then part the kingdom between us (c); or if we cannot agree on that, let us set up a king of our own, as follows: and set a king in the midst of it, even the son of Tabeal; which Jarchi, by a situation of the alphabet the Jews call "albam", makes it to be the same with Remala, that is, Remaliah; and so supposes, that the intention was to set Pekah, son of Remaliah, king of Israel, over Judah; but it is not reasonable to think that the king of Syria should join in such a design; and besides, the method of interpretation, Aben Ezra says, is mere vanity; and whose sense of the words is much preferable, taking Tabeal to be the name of some great prince, either of Israel or of Syria; and so Kimchi thinks that he was a man of the children of Ephraim, whom they thought to make king in Jerusalem. The Targum understands not any particular person, but anyone that should be thought proper; and paraphrases it thus, "let us appoint a king in the midst of it, who is right for us,'' or pleases us; the name seems to be Syriac, see Ezra 4:7. Dr. Lightfoot thinks it is the same with Tabrimmon, the name of some famous family in Syria. One signifies "good God": and the other "good Rimmon", which was the name of the idol of the Syrians, 2 Kings 5:18. (c) So Noldius, Elr. Concord. Part. p. 62. renders its "let us divide it among us".

Thus saith the Lord GOD, it shall not stand,.... That is, the counsel they had taken against Judah to vex it, make a breach in it, and set a king of their own liking over it; so the Septuagint and Arabic versions render the words, "that counsel shall not stand"; the counsel of God shall stand, but not the counsel of men, when it is against him, Proverbs 19:21, neither shall it come to pass; or "shall not be"; so far from standing, succeeding, and going forward, till it is brought to a final accomplishment, it should not take footing, or have a being.

For the head of Syria is Damascus,.... Damascus was the metropolis of Syria, the chief city in it, where the king had his palace, and kept his court; of which See Gill on Genesis 15:2, Acts 9:2, and the head of Damascus is Rezin; he was king of it, as of all Syria; the meaning is, that Syria, of which Damascus was the principal city, was the only country that Rezin should govern, his dominion should not be enlarged; and Ahaz, king of Judah, might assure himself that Rezin should never possess his kingdom, or be able to depose him, and set up another; and as for Ephraim or Israel, the ten tribes, they should be so far from succeeding in such a design against him, that it should befall them as follows: and within threescore and five years shall Ephraim be broken, that it be not a people; which is by some reckoned, not from the time of this prophecy, that being in the third or fourth year of Ahaz, who reigned in all but sixteen years; and in the ninth of Hosea king of Israel, and in the sixth of Hezekiah king of Judah, Samaria was taken, and Israel carried captive into Assyria, 2 Kings 17:6 which was but about eighteen or nineteen years from this time: some think indeed the time was shortened, because of their sins; but this does not appear, nor is it probable: and others think that it designs any time within that term; but the true meaning undoubtedly is, as the Targum renders it, "at the end of sixty and five years, the kingdom of the house of Israel shall cease.'' This is commonly reckoned by the Jewish writers (d) from the prophecy of Amos, who prophesied two years before the earthquake in Uzziah's time, concerning the captivity both of Syria and Israel, Amos 1:1, Amos 7:11 which account may be carried either through the kings of Judah or of Israel; Jarchi goes the former way, reckoning thus, "the prophecy of Amos was two years before Uzziah was smitten with the leprosy, according to Amos 1:1. Uzziah was a leper twenty five years, lo, twenty seven. Jotham reigned sixteen years, Ahaz sixteen, and Hezekiah six; as it is said, "in the sixth year of Hezekiah (that is, the ninth year of Hoshea king of Israel) Samaria was taken", 2 Kings 18:10 lo, sixty five years.'' So Abarbinel; but Kimchi goes another way, which comes to the same, reckoning thus, "the prophecy of Amos, according to computation, was in the seventeenth year of Jeroboam, son of Joash, king of Israel, how is it? Jeroboam reigned forty one years, Menahem ten, so there are fifty one; Pekahiah the son of Menahem two, so fifty three; and Pekah twenty, so seventy three; and Hoshea the son of Elah nine, and then Israel were carried captive, so there are eighty two: take out of them seventeen (the years of Jeroboam before the prophecy), and there remain sixty five, the number intended; for we do not reckon the six months of Zechariah, and the month of Shallum.'' Cocceius reckons from the death of Jeroboam, who died in the forty first year of his reign, and in the fifteenth of Uzziah, so that there remained thirty seven years of Uzziah; in the twentieth of Jotham, that is, in the fourth after his death, Hoshea son of Elah was made king, this was the twelfth of Ahaz, 2 Kings 15:30 and in the ninth of Hoshea, Samaria was taken, and Israel carried captive. But Junius and Tremellius are of a different mind from either of these, and think the prophecy wholly respects time to come; they observe, that "Isaiah in these words first shows, that the kingdom of Syria should be immediately cut off, and the king should die, which at furthest must needs happen four years after; so (say they) we may suppose that these things were said by the prophet in the first year of Ahaz; thence, from the destruction of the Syrians, to the full carrying captive of the Israelites, or from the time of this prophecy, sixty five years must have run out; for although the kingdom of Israel was abolished in the sixth year of Hezekiah, yet Israel did not immediately cease to be a people when only some part of it was carried away; but they entirely ceased to be a people when new colonies were introduced by Esarhaddon, the son of Sennacherib, and all the Israelites were forced into bondage, which the Samaritans explain, Ezra 4:2 wherefore so we fix the series of the times, from the fourth year of Ahaz, in which the kingdom of Syria fell, unto the end, are eleven years, Hezekiah reigned twenty nine years, so the last translation of the Israelites was in the twenty fifth year of Manasseh's reign; but if you begin from the time of the prophecy; the thing will fall upon the twenty first or twenty second of Manasseh's reign; at which time perhaps, as some say, Manasseh was carried captive into Babylon.'' And of this mind was the learned Dr. Prideaux (e), who observes, that in the twenty second year of Manasseh, Esarhaddon prepared a great army, and marched into the parts of Syria and Palestine, and again added them to the Assyrian empire; and adds, "and then was accomplished the prophecy which was spoken by Isaiah in the first year of Ahaz against Samaria, that within threescore and five years Ephraim should be absolutely broken, so as from thenceforth to be no more a people; for this year being exactly sixty five years from the first of Ahaz, Esarhaddon, after he had settled all affairs in Syria, marched into the land of Israel, and there taking captive all those who were the remains of the former captivity (excepting only some few, who escaped his hands, and continued still in the land), carried them away into Babylon and Assyria; and then, to prevent the land becoming desolate, he brought others from Babylon, and from Cutha, and from Havah, and Hamath, and Sephervaim, to dwell in the cities of Samaria in their stead; and so the ten tribes of Israel, which had separated from the house of David, were brought to a full and utter destruction, and never after recovered themselves again.'' And this seems to be the true accomplishment of this prophecy; though the sense of the Jewish writers is followed by many, and preferred by Noldius; so that there is no need with Grotius and Vitringa to suppose a corruption of the text. Gussetius (f) fancies that signifies twice six, that is, twelve; as twice ten, or twenty; and so five, added to twelve, makes seventeen; and from the fourth of Ahaz, to the taking of Samaria, was about seventeen years. (d) Seder Olam Rabba, c. 28. p. 85. Aben Ezra in loc. (e) Connection, &c. par, 1. B. 1. p. 30. Bishop Usher, Annal. Vet. Test. A. M. 3327. (f) Comment Ebr. p. 892.

And the head of Ephraim is Samaria,..... Samaria was the metropolis or chief city of Ephraim, or the ten tribes of Israel: and the head of Samaria is Remaliah's son; Pekah, son of Remaliah, was king of Samaria, as of all Israel. The sense is, that, until the sixty five years were ended, there should be no enlargement of the kingdom of Israel; Judah should not be added to it; Samaria should continue, and not Jerusalem be the metropolis of it; and Pekah, during his life, should be king of Israel, but not of Judah. If ye will not believe; the Targum adds, "the words of the prophet;'' surely ye shall not be established, or remain (g); that is, in their own land, but should be carried captive, as they were after a time; or it is, "because ye are not true and firm"; in the faith of God, as Kimchi interprets it; or, "because ye are not confirmed" (h); that is, by a sign; wherefore it follows: (g) "non permanebitis", V. L. Cocceius. (h) "Quod non confirmamini", Junius & Tremellius.

(Isa 8:10; Pro 21:30).