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ISAIAH.

several ages, it was requisite that the original writings should be kept with the utmost care; but when the time was so near at hand, that the prophecies must be fresh in every person's recollection, or that the originals could not be suspected or supposed to be lost, the same care was not required, (Rev. xxii. 10.) It seems to have been customary for the Prophets to deposit their writings in the tabernacle, or lay them up before the Lord, (1 Sam. x. 25.) And there is a tradition, that all the canonical books, as well as the law, were put into the side of the ark.-Horne's Introd. (last Ed.) vol. iv. p. 146.

We here subjoin the following passages from other writers of eminence, on two important points connected with this subject :

ON PROPHETIC ACTION.

"There is a circumstance (says Mr. Murray) running through the Old and New Tes tament, which has puzzled many serious inquirers, owing to their unacquaintance with former manners: I speak of the mode of information by action. In the first ages, when words were few, men made up the deficiency of speech by action, as savages are observed to do at this day: so that conveying ideas by action was as usual as conveying them by speech. This practice, from its significancy and strong tendency to imprint vivid pictures on the imagination, endured long after the reasons for its origination ceased. It appears to have been confined to no parti cular country. The Scythiaus sent Darius a mouse, a frog, and a bird, which action spoke as plainly as words could do, and much more energetically, that he should fly with all speed to inaccessible fastnesses. When the son of Tarquinius Superbus bad counterfeited desertion to Gabii, and had secured the confidence of the citizens, he sent a trusty messenger to his father to know how he should conduct himself. Tarquin led him into a garden, struck off the heads of the highest poppies in his presence; which being related to Sextus, he knew that he should take off the heads of the principal inhabitants. Conformable to this usage, when Jacob feared the wrath of Esau, an angel wrestled with him: thereby signifying that his apprehensions were groundless, and that, as he had prevailed with a divine Being, so he should be powerful over man. Conformable to this, Ezekiel puts on a yoke to represent the bondage of his countrymen, and walks without his upper garment, to represent their nakedness in captivity. Conformable to this, Jesus Christ curses the fig-tree, to prefigure the fate of a people unfruitful in good works. Agabus binds himself with Paul's girdle, to prefigure the imprisonment of the latter; and a mighty angel, in the Revelation, cast a huge stone into the sea, saying, Thus shall Babylon be cast down, and found no more at all for ever. At other times this information was conveyed in visions, and not literally transacted; as when Ezekiel is said to lie many days on one side; to carry a wine-cup to the neighbouring kings; and to bury a book in the Euphrates. The reader must own now that in this mode of instruction there was nothing fanatic; for fanaticism consists in a fondness for unusual actions, or modes of speech: whereas these were general, and accommodated to the ruling taste. If God spoke in the language of eternity, who could understand him? He, like the prophet, shrinks himself into the proportion of the child, which he means to revive."—(Murray's Evidences of the Jewish and Christian Revelations, sect. 7. p. 85.)

THE SUBJECTS OF PROPHECY.

The subjects of prophecy are various and extensive, indeed so much so, as has been shown by Bishop Newton, that they form a chain of predictions from the beginning to the end of the Bible, and the world; but the grand subject of prophecy is the coming and kingdom of the Messiah, who was promised as the seed of the woman and of Abraham, the son of David and of God. This is indeed the prominent topic of most of the Prophets now before us, and especially of Isaiah. Many of his predictions will be found to refer to him alone; and others, though they may have a partial accomplishment in nearer events and inferior circumstances, have in him their final and complete accomplishment.

"The argument from prophecy, (says the learned Bp. Hurd) is not to be formed from the consideration of single prophecies, but from all the prophecies taken together, and considered as making one system'; in which, from the mutual dependence and connexion

INTRODUCTION.

of its parts, preceding prophecies prepare and illustrate those which follow; and these again reflect light on the foregoing just as, in any philosophical system, that which shows the solidity of it, is the harmony and correspondence of the whole; not the application of it in particular instances.

"Hence, though the evidence be but small, from the completion of any one prophecy taken separately, yet, that evidence being always something, the amount of the whole evidence resulting from a great number of prophecies, all relative to the same design, may be considerable; like many scattered rays, which, though each be weak in itself, yet, concentered into one point, shall form a strong light, and strike the sense very powerfully. Still more: this evidence is not simply a growing evidence, but is indeed multiplied upon us, from the number of reflected lights which the several component parts of such a system reciprocally throw upon each; till, at length, the conviction rises unto a high degree of moral certainty." (Hurd's Sermons on Prophecy, Ser.ii.)

It is certain that the writings of the ancient Prophets were carefully preserved during the captivity, and they are frequently referred to and cited by the later Prophets. Thus the prophecy of Micah is quoted in Jer. xxvi. 18, a short time before the captivity, and, under it the prophecy of Jeremiah is cited, in Dan. ix. 2, and the Prophets generally in ix. 6. Zechariah not only quotes the former Prophets, (i. 4.) but supposes their writings to be well known to the people, (vii. 7.) It is evident that Ezra, Nehemiah, Daniel, Zechariah, and the other Prophets, who flourished during the captivity, carefully preserved the writings of their inspired predecessors; for they very frequently cited and appealed to them, and expected deliverance from their captivity by the accomplishment of their predictions.

Although some parts of the writings of the Prophets are clearly in prose, of which instances occur in the prophecies of Isaiah, Jeremiah, Ezekiel, Jonah, and Daniel, yet by far the larger portion of the prophetic writings are classed by Bishop Lowth among the poetical productions of the Jews, and (with the exception of certain passages in Isaiah, Habakkuk, and Ezekiel, which appear to constitute complete poems of different kinds, odes as well as elegies) form a particular species of poesy, which he distinguishes by the appellation of prophetic. "The prophetic poesy," says the same learned Prelate, is more ornamented, more splendid, and more florid than any other. It abounds more in imagery, at least that species of imagery which, in the parabolic style, is of common and established acceptation; and which, by means of a settled analogy, always preserved, is transferred from certain and definite objects, to express indefinite and general ideas. Of all the images peculiar to the parabolic style, it most frequently introduces those which are taken from natural objects and sacred history; it abounds in metaphors, allegories, comparisons, and even in copious and diffuse descriptions; it excels in the brightness of imagination, and in clearness and energy of diction, and consequently rises to an uncommon pitch of sublimity."-Lowth's Lect. xx.

As it is well known the prophets did not live nor write in the order in which their books are inserted in our Bible, we shall here introduce a Chronological Table of their respective dates, from Mr. Horne. The four greater prophets (as they are called) we shall distinguish by putting their names in capitals.

These Prophets, Mr. Horne remarks, may be arranged under three periods

1. Before the Babylonian captivity-Jonah, Amos, Hosea, Isaiah, Joel, Micah, Nahum, Zephaniah: For the history of this period, see the second book of the Kings and Chronicles.

2. During the captivity, in part or in whole-Jeremiah, Habakkuk, Daniel, Obadiah, and Ezekiel.

3. After the return-Haggai, Zechariah, Malachi. Compare the Books of Ezra and Nehemiah as to this period.

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Isaiah, who is placed first in our sacred volume, prophesied at least during four reigns, as stated Chap. i. 1; and, as some think, during part of the reign of Manasseh, whom the Jews charge with being his murderer, by sawing him asunder at a very advanced age. He calls himself the son of Amoz-not Amos the prophet; but Amoz, the son of Joash, and brother of Uzziah, king of Judah. His style of writing is so sublime and beautiful, that Bishop Lowth calls him," the prince of all the prophets." He has been also called the Evangelical Prophet, from the many discoveries he exhibits of the work and cha

racter of the Messiah.

marks with

As we have hitherto acknowledged the principal help we have received from commentators and critics on separate books, it may be proper here to state, that on the Pr phets we have regularly consulted Bishop Lowth, Dr. Blaney, and Bishop Newcome but our obligations are the most considerable to a small volume by Dr, John Smith, of Cambleton, in which he has admirably condensed the substance of their re many beautiful thoughts and pious reflections of his own.* To this valuare book we have had recurrence, even more frequently than we have thought it re sary to express. We have not, however, omitted to consult the general Commentator, and the New Translation of Dr. Boothroyd. On this book of Isaiah we have had also repeated reference to the "Annotations" put forth by "The Westminster Assembly of Divines," whose exposition of this and some other of the Prophets, is well known to have been written by the very learned Gataker, who was one of their body.

* See A Summary View of the Writings of the Prophets, by J. Smith, D.D. &c. 8vo. 1804.

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CHAP. I.

JE vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against

me.

3 The ox knoweth his owner, and the ass his master's crib but Israel doth not know, my people doth not consider.

4 Ah sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.

6 From the sole of the foot even unto the head, there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither been bound up, neither mollified with ointment.

7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by stangers.

8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

[to repentance

9 Except the LORD of hosts had. left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.

12 When ye come to appear before me, who hath required this at your hand, to tread my courts?

13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

16 Wash you, make you clean ; put away the evil of your doings from before mine eyes; cease to do evil;

17 Learn to do well; seek judg ment, relieve the oppressed, judge the fatherless, plead for the widow.

18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be

NOTES.

CHAP. I. Ver. 3. Crib-that is, rack, or manger. Ver.4. Gone aw ry backward-Heb. "Alienated." Ver. 5. Revolt more-Heb. "Increase revolt." Vei. 6. Have not been closed-Lowth," pressed," which seems to intimate that the modern practice of binding wounds was not ten unknown.- OintBent-Marg. “Oil."

Ver. 7. Overthrown by strangers-that is, by a foreign power. Many critics, however, read, " by an innodation."

Ver. 8. As a cottage.... a lodge, &c—that is, a temporary hut, for a guard against wild beasts, &c. Lowth. N. B. Wherever the name of Lowth is inen

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Grace promised, and]

ISAIAH:

as white as snow; though they be red like crimson, they shall be, as wool.

19 If ye be willing and obedient, ye shall eat the good of the land :

20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

21 How is the faithful city become an harlot it was full of judgment; righteousness lodged in it; but now murderers.

22 Thy silver is become dross, thy wine mixed with water:

23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards they judge not the fatherless, neither doth the cause of the widow come unto them.

24 Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:

25 And I will turn my hand upon

CHAP. I.

[destruction threatened.

thee, and purely purge away thy dross, and take away all thy tin:

26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

27 Zion shall be redeemed with judgment, and her converts with righteousness.

28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.

29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.

30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath

no water.

31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them. (A)

EXPOSITION.

(A) Isaiah upbraids the ingratitude and hypocrisy of Judah, and exhorts them to repentance.-The first verse we consider as a general title to Isaiah's prophecies, which were delivered during several successive reigns. Bp. Lowth is of opinion, that the first five chapters were written during the reign of king Uzziah. If so, the desolation it describes must allude to the calamities which had been previously occasioned by Jehoash, king of Israel, (2 Kings xiv. 12 -14.) But as prophecies are not always arranged according to the order of time in which they were delivered, Bp. Horsley and others refer it to the time of Ahaz (which it appears to suit better,) and to the invasion of Rezin and Pekah: and some place it still later, when Jerusalem was besieged by Sennacherib.

The Prophet, with a boldness and majesty becoming the herald of the Most High, begins with calling on the whole

creation to attend, while Jehovah himself speaks; and a charge of gross insensibility and ingratitude is then brought against the Jews, by contrasting their conduct with that of the ox and the ass, the most stupid of all animals. This leads to an amplifi cation of their guilt, highly aggravated by their slighting the chastisements and judg ments of God, though repeated till they had been left almost like Sodom and Gomorrah. The incidental mention of those places leads to an address to the rulers and people of Judah (under the character of princes of Sodom and people of Gomorrah,) no less spirited and elegant. In ver. 10, and following, the vanity of trusting to the performance of outward rites and ceremonies of religion is exposed; and the necessity of repentance and reformation strongly urged, as well by the most encouraging promises, as by the most awful threatening. The Prophet, aware that neither of these motives would produce their proper

NOTES-Chap. I. Con.

Ver. 20. Devoured with the sword-Lowth, "Ye shall be food for the sword.

Ver. 23. Come unto them-Lowth, "Come before them."

Ver. 25. And I will turn, &c.-Lowth, "1 will bring again my hand over thee, and I will purge in the furnace thy dross, and I will remove all thine alloy."

Ver. 27. Her converts-Marg. “They that return of her," Lowth," Her captives."

Ver. 28. And the destruction-Heb. " Breaking." Ver. 29. The oaks.... the gardens—that is, the scene and object of their idolatries.

Ver. 31. And the maker-Marg," And his work." So Lowth,

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