Ch. [ Isa 1:1]. The Superscription
The verse is probably best understood as the heading of the first great collection of prophecies, ch. 1–12. The contents of these chapters are described with sufficient accuracy for the purposes of a title; whereas the phrase concerning Judah and Jerusalem is unsuitable to many of the later prophecies, and the note of time forbids us to limit the reference to ch. 1. The second difficulty (but not the first) might be removed by accepting Vitringa’s ingenious suggestion that the first half of the verse (down to “Jerusalem”) was originally the title of ch. 1, the latter part having been added in order to extend its scope to the whole book. Since, however, there is reason to suppose that ch. 1–12 once formed a separate volume (see General Introduction, p. lxxii), it is better to adopt the view which most fully accounts for all the particulars of the superscription.
The word vision is used here in the wide sense of a collection of prophetic oracles (cf. [ Nah 1:1]; [ Oba 1:1]). As the prophet was called a “seer” (ḥôzeh), and his perception of divine truth was called “seeing,” so his message as a whole is termed a “vision” (ḥâzôn). See further on ch. [ Isa 2:1], [ Isa 30:10].
Isaiah the son of Amoz] On the name and parentage of the prophet, see General Introduction, p. xxii.
concerning Judah and Jerusalem] as distinguished from prophecies on foreign nations, ch. 13 ff.
in the days of Uzziah … Judah] The words indicate generally the period covered by Isaiah’s public ministry. The author of the title probably understood that the vision of ch. 6 took place in the lifetime of Uzziah. It is not necessary to suppose that he assigned other prophecies to the reign of that king.
2. the Lord hath spoken] The inner ear of the prophet has heard the words which follow; he will utter them in trumpet-tones which shall cause all creation to hear and shudder. The apostrophe to the heavens and the earth has probably no other force than this (cf. [ Deu 32:1]; [ Mic 6:1-2]; [ Jer 2:12]), although Dillmann thinks they are appealed to as witnesses of all that has passed between the Lord and His people. The dramatic conception of a formal Assize, with Heaven and Earth for Assessors, the prophet for Herald, and so on, although a favourite one with commentators, is merely fanciful, and weakens the rhetorical effect of the passage.
nourished and brought up] The two expressions may be synonymous, as in ch. [ Isa 23:4]; [ Eze 31:4]. More probably, however, the second means “set on high [among the nations]” (cf. R.V. marg.).
children] sons; the position of the word is emphatic. (Israel, the son of Jehovah, as [ Exo 4:22] f.; [ Deu 16:1]; [ Deu 32:5-6]; [ Deu 32:18]; [ Hos 11:1] ff.) The “sons” are not named here, attention being concentrated on the tragic fact that He who is Lord of all should know
“How sharper than a serpent’s tooth it is
To have a thankless child.”
have rebelled] The charge of rebellion in the mouth of Isaiah (only here and [ Isa 1:28]) would include three things: (1) the sin of idolatry, (2) breaches of the moral law, (3) rejection of his own prophetic message (cf. [ Isa 1:4]). It is possible that the occasion of this revelation may have been some particular incident of the kind last mentioned, such as e.g. the decision of Ahaz to call in the help of Assyria (ch. 7), or Hezekiah’s treaty with Egypt in 701 (cf. ch. [ Isa 30:9-15]).
3. Israel’s ingratitude is rebuked by the instinctive fidelity of the dumb animals to their human benefactors (cf. [ Jer 8:7]). Ox and ass are mentioned, not as the most stupid animals, but as the only thoroughly domesticated animals of the Hebrews,—lodged probably under the same roof as their owner and his family.
4. seed (i.e. race or brood, consisting) of evildoers] Cf. [ Mat 3:7], “brood of vipers.” The indef. art. should be omitted in this clause and the preceding.
children … corrupters] better: sons that deal corruptly (R.V.); lit. “that corrupt [sc. their way]” as [ Gen 6:12].
provoked … unto anger] R.V., rightly, despised.
Holy One of Israel] i.e. “the Holy One who is Israel’s God.” Holiness was the aspect of the divine nature impressed on Isaiah’s mind in his inaugural vision, and this phrase, common in his writings and apparently coined by him, sums up his fundamental conception of God in relation to Israel (see Introd., p. lii, and on ch. 6 below).
they are gone away backward] A pregnant construction, to be rendered as in R.V.: they are estranged [and gone] backward. The words are wanting in the LXX.
5. Why] Many comm., following the Vulg., render “On what (sc. part of the body).” Their meaning is exactly expressed by the line of Ovid (cited by Gesenius), “Vix habet in vobis iam nova plaga locum.” The idea seems somewhat frigid, and hardly suits the clause immediately following. The translation “why” is thoroughly established by Hebrew usage, is supported by most ancient versions, and ought probably to be retained.
the whole head … heart] Not “every head” (in spite of the absence of the Hebr. art.). The commonwealth is conceived as a body, sorely wounded and sick unto death: afterwards its calamities are described literally ([ Isa 1:7]).
6. The state of the nation is indeed desperate; no remedial measures have yet been applied. In the simple surgery of Isaiah’s time a wound was first pressed (to extrude suppurating matter), then bandaged and softened with oil (cf. [ Luk 10:34]).
7. The situation here described (which was undoubtedly present at the time of utterance) is that of a land ravaged by foreign troops (land is “cultivated land”). It has been contended that the word strangers (foreigners) must refer to the Assyrians, and could not be used of the allied Syrians and Ephraimites. But there seems no good reason why an army mainly composed of Syrians should not be designated as “foreigners.”
and it is desolate … strangers] Lit., “and a desolation like an overthrow of strangers.” If the text is sound it must mean “is such an overthrow as might be expected at the hands of strangers” (the so-called Kaph veritatis). This is a weak sense; and hence Ewald’s plausible emendation, “like the overthrow of Sodom,” has been accepted by most subsequent writers. The word for “overthrow” never occurs elsewhere except in connexion with Sodom (ch. [ Isa 13:19]; [ Deu 29:23]; [ Jer 49:18]; [ Jer 50:40]; [Amo 4:11]).
8. daughter of Zion] A gen. of apposition = “the daughter, Zion.” It is a personification either of the city or the population of Jerusalem, or both together. The capital is as yet spared, but its isolation in the midst of the devastated country suggests to the imagination of the prophet two homely and vivid pictures of forlorn and dreary solitariness: like a booth in a vineyard, or a night-lodge in a cucumber field. Such frail structures, consisting of four poles stuck in the ground, with cross-pieces supporting a couch and a slight roof or awning overhead, were erected for the watchers who guarded the fruit or crop from thieves and wild animals. (See Wetzstein’s description in Del. Comm. on Job, Trans., vol. ii. p. 74, and ed.)
as a besieged city] The exact sense is doubtful. Some render: “like a city under observation,” others: “like a watch-tower.”
An interesting parallel to the idea of the verse is furnished by Sennacherib’s boast (in 701) that he shut up Hezekiah in his capital “like a bird in a cage.”
9. the Lord of hosts] In Hebr. Yahveh Tsĕbâôth, a peculiarly solemn title of the God of Israel, specially common in the prophetic writings. On the different theories as to the origin of the expression, see the Note in Cheyne, Comm. i. pp. 11 ff. The simplest explanation of its origin is that which regards it as equivalent to “Jehovah (the God) of the armies of Israel” ([ 1Sa 17:45]; cf. [ Exo 7:4]). It is true that this cannot be the precise sense in which the phrase is used by the prophets, since it is a fundamental conception with them that Jehovah is no longer on the side of the hosts of Israel. But just as Amos took the phrase “day of Jehovah” from the lips of the people (see below on [ Isa 2:12]), and gave it an interpretation diametrically opposed to the popular one, so he may have done also with this expression. If this be the correct view, “God of battles” may approximately reproduce the sense in which it is used by the prophets: Jehovah is still the Lord of Hosts, although He has disowned those of Israel. Or, if a vaguer idea be preferred, we may adopt the Κύριος παντοκράτωρ (All-sovereign Lord) of the LXX. as sufficiently expressive.
a very small remnant] The adverbial phrase “very small” might (disregarding the accents) be taken with the following clause, which, would then read “we might readily have been as Sodom, &c.” (as in [ Gen 26:10]; [ Psa 94:17]; [ Psa 119:87]). The word for remnant (sarîd) is only here used by Isaiah. He perhaps purposely avoids shě’âr, which he would have used in speaking of the ideal remnant that inherits the hope of the future.
10. rulers of Sodom … people of Gomorrah] Note the singularly effective transition from the last words of [ Isa 1:9]. The word for “ruler” is the same as the Arabic kadi (found again in [ Isa 3:6], [ Isa 22:3]) and means strictly “decider,” i.e. judge.
law of our God] Parallel to word of the Lord, as in [ Isa 2:3]. The reference is not to the Mosaic Law, but to the prophetic revelation which follows (cf. [ Isa 5:24], [ Isa 8:16], [ Isa 30:9]). The word Tôrâh (primarily “direction,” then “instruction” or “teaching”) was perhaps originally employed of the oral directions given by the priests on points of ritual or ethics (see esp. [ Hag 2:11]; [ Jer 2:8]; [ Jer 8:8]; [ Jer 18:18]; [ Eze 7:26]); but is frequently used of the prophetic teaching ([ Jer 31:33]; [ Isa 42:4], &c.). It appears always to denote religious instruction, even in such cases as [ Pro 1:8]; [ Pro 3:1]; [ Pro 13:14], &c. Of the Mosaic Law, [ Deu 1:5]; [ Deu 4:8], and very often.
11. sacrifices] the general term for animal sacrifices; burnt-offerings, those entirely consumed on the altar; of the more ordinary kinds the deity received the fat and the blood.
I am full of] am sated with. The idea of sacrifice as the food of the gods seems to belong to the original conception of the rite, and lingered long in the popular consciousness even of Israel ([ Psa 50:13]). See Robertson Smith, Religion of the Semites, p. 224 (Revised Ed.).
12. to appear before me] R.V. marg. (following one Hebr. MS.) suggests to see my face, which is grammatically easier. It is thought that here and elsewhere the traditional text has substituted the passive for the active so as to avoid the appearance of anthropomorphism. On either view the phrase is a technical one, denoting the act of worship in the sanctuary: [ Exo 23:15]; [ Exo 23:17]; [ Exo 34:20]; [ Exo 34:23]; [ Deu 16:16]; [ Deu 31:11]; [ 1Sa 1:22].
to tread] Better to trample; the idea of desecration is implied. This ending of the question seems weak: LXX. transfers the clause to the beginning of the next verse: “My courts ye shall no more trample; to bring oblations is vain, &c.”
13. oblations] The word is technically used of the meal-offering, but may embrace sacrificial gifts of every description ([ Gen 4:4]).
incense is an abomination] Or (according to the Hebrew accentuation), “it is abominable incense to me.” The word “incense” meant originally the sacrificial smoke.
new moon and sabbath (R.V.). Cf. [ 1Sa 20:5]; [ 1Sa 20:24]; [ 2Ki 4:23]; [Amo 8:5]; [ Hos 2:11]; [ Num 28:11], &c.; [ Exo 20:8]; [ Gen 2:2-3], &c. assemblies (lit. “calling together”) is the word rendered “convocation” in the Pent. (see esp. Leviticus 23).
it is iniquity … meeting] Render as R.V. I cannot away with (endure) iniquity and the solemn meeting (festal gathering), i.e. the combination of the two. The construction is still harsh (but see a somewhat similar combination in [ 1Sa 15:23]). LXX. has “fasting and idleness”; apparently çôm wě‘açlâh. The true reading may have been çôm wa‘ǎçârâh, “fasting and solemn assembly” ([ Joe 1:14]; [ Joe 2:15]).
solemn meeting] (=“throng,” [ Jer 9:2]), cf. [ 2Ki 10:20]; [Amo 5:21]; [ Joe 1:14]. A slightly different form is used in the Law for the great gathering on the last day of the feasts of Passover and Tabernacles ([ Lev 23:36]; [ Deu 16:8], &c.). The original meaning of the word is probably “tempus clausum.” (See Robertson Smith, Rel. of the Semites, Revd. Ed. p. 456.)
14. appointed feasts] the stated festivals dependent on the season of the year; see [ Gen 1:14]. trouble is literally burden.
15. your hands (“spread forth” in the attitude of prayer) are full of blood] a symbol of cruel wrongs perpetrated or tolerated, including the guilt of actual murder ([ Isa 1:21]).
16, 17. In opposition to this false service of God, Jehovah calls for moral reformation and enunciates the true conditions on which the restoration of His favour depends.
17. relieve the oppressed] E.V. seems here to follow the LXX. The Hebrew must be translated set right the oppressor (R.V. marg.)—restrain him within the bounds of justice.
fatherless … widow] those who have no natural protectors, and are always exposed to wrong when the administration of justice is weak or corrupt (cf. [ Isa 1:23]; ch. [ Isa 10:2]). To defend such is specially the duty of the judge, but it is also an obligation lying on every one who has influence in the community. The prophet addresses his hearers (“rulers” and “people” [ Isa 1:10]) as members of the state; and his demand is that by “seeking judgment” they shall exercise the fundamental virtue of citizenship. The righteousness which he requires is social righteousness, iustitia civilis, a public life so ordered as to secure for each individual his personal rights. The prophets’ passion for justice is always inspired by a deep sense of the value of the human personality in the sight of God.
18. let us reason together] more accurately, let us implead one another ([ Act 19:38], A.V.). The idea is that of a legal process in which each party maintains his own case (see ch. [ Isa 43:26]). It is felt by some comm. that the legal figure is inconsistent with an absolute offer of forgiveness in the two clauses which follow. The difficulty would be obviated by the subtle and attractive rendering (proposed, but now withdrawn, by Cheyne) “let us bring our dispute to an end”; but this is unsupported by grammar or usage. The second member of each sentence might be taken as an indignant question, “If your sins are … shall they be white …?”—or as an ironical concession, “Though your sins be … let them be white …!” The idea of pardon, however, may be retained, provided it be understood as conditioned by the alternative of [ Isa 1:19-20].
scarlet and crimson are really synonyms for one colour, properly “crimson.” The dye in question was obtained from the dried and powdered bodies of an insect (coccus ilicis, in Hebr. tôla‘ath shânî = “bright worm”). There is perhaps no other instance of red used as a general symbol for sin, though white is the natural emblem of innocence ([ Psa 51:7]).
20. ye shall be devoured with the sword] “Sword” is here taken as an acc. of instrument, a construction of more than doubtful validity in Hebr. A more idiomatic rendering is: ye shall be made to eat the sword. An exactly similar expression is used by the Arabs, although Hebr. analogies are wanting.
21 ff. The elegy (qînâh, distinguished by a peculiar rhythm and by the opening word ’êkâh, “how”) is a frequent vehicle of prophetic utterance. This is the clearest instance in the genuine writings of Isaiah, and it is characteristic of the ‘city prophet’ (Cheyne), that the subject is not the nation but the idealised capital. Isaiah is in a good sense ‘laudator temporis acti.’ He laments the degeneracy of Jerusalem, looking back probably to the days of David, when it was the abode of judgment and righteousness.
21. a harlot] The idea conveyed is perhaps rather deterioration of character than infidelity to the marriage bond with Jehovah, an image not used by Isaiah (as by Hos.).
righteousness (çédeq) is the principle of right action in individuals or the community; judgment (mishpâṭ) the embodiment of that principle in judicial decisions, use and wont, and the like. These qualities constituted the “faithfulness,” trustworthiness, of the city.
22. silver and wine may refer to the great men of the city ([ Isa 1:23]) but more naturally to the “judgment” and “righteousness” of [ Isa 1:21];—all that was best in her, purity of morals, excellence of character, &c. The word for mixt occurs only here. The phrase is usually illustrated by the Latin “castrare vinum,” the verb being taken as connected with that for “circumcise.”
wine] better: choice drink, found elsewhere only in [ Hos 4:18].
23. Thy princes are rebellious] In the Heb. a paronomasia, borrowed from [ Hos 9:15]. The “princes” (sârîm) are the civil and military officials of the monarchical constitution, as distinguished from the zěqçnîm (sheikhs or elders) of the old tribal system. The charge brought against them is that as a class they are corrupted by systematic bribery. They are companions of thieves, conniving at extortion and receiving in return a share of the spoil. Hence the fatherless and widows, having no bribes to offer, can obtain no redress; they cannot even find access to the seat of judgment.
24. Such men are adversaries and enemies of Jehovah, thwarting His wishes and purposes for His people. the Lord] “the Master” or the Sovereign. The title, used absolutely as here (hâ-’Adôn), is almost peculiar to Isaiah, and is used by him only in introducing a threat (ch. [ Isa 3:1], [ Isa 10:16]; [ Isa 10:33], [ Isa 19:4]; cf. [ Exo 23:17]; [ Exo 34:23]).
the mighty One of Israel] Israel’s Strong One, a rare word in Hebr., first found in [ Gen 49:24]. See on ch. [ Isa 10:13]. ease me] Better: appease myself, and so again, avenge myself. By a bold anthropopathy the divine Being is compared to a man thirsting for vengeance.
25 resumes the first figure of [ Isa 1:22], the judgment on Zion being likened to the smelting of impure ore. turn (or bring back) my hand] not in mercy, but, as usual, in judgment.
purely] R.V. throughly, lit. “as with lye,” i.e. potash, which was used as a flux to facilitate the separation of the metals. The grammar is still suspicious. Some, by transposing two consonants, obtain the sense “in the furnace.”
26. The result will be the establishment of a pure administration in Jerusalem, as in the olden time, Zion once more worthy of her ancient name, citadel of righteousness (Cheyne), faithful city. The last expression, carrying us back to [ Isa 1:21], marks the close of the elegy.
Two things are noteworthy in this passage. (1) The ideal is political. The salvation of Israel is secured when all public offices are filled with good men (“judges” and “counsellers”). (2) The ideal will be realised by a restoration of the best days of the past. In later prophecies Isaiah looks forward to a state of things far transcending anything that had been achieved in Israel’s previous history. Such an anticipation as this is most naturally assigned to an early period of his career, before his eschatological conceptions had assumed a definite form.
27 describes the salutary and 28 the judicial aspect of the chastisement in more abstract terms than those hitherto employed. her converts] lit. “those in her who turn”; cf. “Remnant-shall-turn” in ch. [ Isa 7:3].
redeemed] A very rare word with Isaiah (only again in [ Isa 29:22]). It is doubtful whether the meaning is that she shall be redeemed from her own sins, or from the troubles they shall have brought upon her. So it is uncertain whether judgment and righteousness (cf. [ Isa 1:21]) are the virtues of the redeemed people, or the attributes of God manifested in the redemption. The former idea is most in accordance with Isaiah’s use of the words, but the latter, which is common in the later parts of the book, undoubtedly gives the best sense in this connexion.
28. And the destruction … together] Better as an exclamation: But destruction of rebels and sinners together! Rebels, sinners, forsakers of Jehovah, as in [ Isa 1:2-4].
29. they shall be ashamed] Some MSS. and Ancient Versions have the second person, possibly a mere correction.
oaks] terebinths. These and the gardens are emblems not of luxury, but of nature-worship. On “gardens” as seats of heathenish cults, see [ Isa 65:3], [ Isa 66:17]. The worship of sacred trees and sacred wells (which were probably the numina of the gardens [Duhm], see [ Isa 1:30]) are two of the most widely diffused and persistent forms of nature-worship, and are not extinct in Syria at the present day.
30. To the nature worshippers themselves the falling leaf of the terebinth and the failure of the spring in the garden, would mean the decay of the divine life which was supposed to animate these objects. To Isaiah, who recognises no divine life in nature but that of Jehovah, they are simply appropriate images of the collapse of superstition.
31 refers probably (though not certainly) to idolatry in the strict sense of image-worship. the strong] Apparently “the powerful (opulent) man.” The word occurs only once again in [Amo 2:9].
and the maker of it] Render with R.V. and his work, i.e. either “his idol,” or “his unrighteous work.”
they shall both burn … quench them] The “work” is a spark and the worker like tinder. The idea is that the product of sin will become the means of the sinner’s destruction.