Commentary on Isaiah Part 2 (No. F023ii)

Chapter 5

¹Let me sing for my beloved a love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. ²He digged it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. ³And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, between me and my vineyard. ⁴What more was there to do for my vineyard, that I have not done in it? When I looked for it to yield grapes, why did it yield wild grapes? ⁵And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. ⁶I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it. ⁷For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry! ⁸Woe to those who join house to house, who add field to field, until there is no more room, and you are made to dwell alone in the midst of the land. ⁹The Lord of hosts has sworn in my hearing: “Surely many houses shall be desolate, large and beautiful houses, without inhabitant. ¹⁰For ten acres of vineyard shall yield but one bath, and a homer of seed shall yield but an ephah.” ¹¹Woe to those who rise early in the morning, that they may run after strong drink, who tarry late into the evening till wine inflames them! ¹²They have lyre and harp, timbrel and flute and wine at their feasts; but they do not regard the deeds of the Lord, or see the work of his hands. ¹³Therefore my people go into exile for want of knowledge; their honored men are dying of hunger, and their multitude is parched with thirst. ¹⁴Therefore Sheol has enlarged its appetite and opened its mouth beyond measure, and the nobility of Jerusalem and her multitude go down, her throng and he who exults in her. ¹⁵Man is bowed down, and men are brought low, and the eyes of the haughty are humbled. ¹⁶But the Lord of hosts is exalted in justice, and the Holy God shows himself holy in righteousness. ¹⁷Then shall the lambs graze as in their pasture, fatlings and kids shall feed among the ruins. ¹⁸Woe to those who draw iniquity with cords of falsehood, who draw sin as with cart ropes, ¹⁹who say: “Let him make haste, let him speed his work that we may see it; let the purpose of the Holy One of Israel draw near, and let it come, that we may know it!” ²⁰Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! ²¹Woe to those who are wise in their own eyes, and shrewd in their own sight! ²²Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink, ²³who acquit the guilty for a bribe, and deprive the innocent of his right! ²⁴Therefore, as the tongue of fire devours the stubble, and as dry grass sinks down in the flame, so their root will be as rottenness, and their blossom go up like dust; for they have rejected the law of the Lord of hosts, and have despised the word of the Holy One of Israel. ²⁵Therefore the anger of the Lord was kindled against his people, and he stretched out his hand against them and smote them, and the mountains quaked; and their corpses were as refuse in the midst of the streets. For all this his anger is not turned away and his hand is stretched out still. ²⁶He will raise a signal for a nation afar off, and whistle for it from the ends of the earth; and lo, swiftly, speedily it comes! ²⁷None is weary, none stumbles, none slumbers or sleeps, not a waistcloth is loose, not a sandal-thong broken; ²⁸their arrows are sharp, all their bows bent, their horses' hoofs seem like flint, and their wheels like the whirlwind. ²⁹Their roaring is like a lion, like young lions they roar; they growl and seize their prey, they carry it off, and none can rescue. ³⁰They will growl over it on that day, like the roaring of the sea. And if one look to the land, behold, darkness and distress; and the light is darkened by its clouds.

Intent of Chapter 5

Song of the Vineyard

5:1-7 The Vineyard of the Lord is the whole house of Israel. Israel was used to implement the Plan of Salvation (001A). The place of Israel as the inheritance of Messiah was determined by the Only True God Eloah in Deut. 32:8-9 when He allocated the nations to the Sons of God (see also Israel as the Plan of God (No. 001B)), then He placed Israel as the Vineyard of God (No. 001C).

The sequence was necessary in order for the final stage of the Creation in order for the Elect as Elohim (No. 001), (see also Hos. 10:1; Jer. 2:21; Ezek. 19:10-14). That is an allegory explained by the compilation of Scripture in the texts in the 001 series above. It is thought that this unique didactic poem may have been composed for a celebration, perhaps the Feast of Tabernacles in Jotham's reign, the prophet, using the form of a vintage festival song (see OARSV n.). However, its real purpose was to outline the prophecies developed by the Psalms (see F019_5iii) following on from the Law of the Pentateuch as concentrated in Deuteronomy.

5:1. Introduction to the poem (a) God set his beloved on a very fertile hill so that they would produce.

v. 2. Choice vines The Hebrew word (soreq) means either red vines or vines native to the valley of Soreq, west of Jerusalem.

vv. 3-4 Judah and Israel's only possible answer would be to pass judgment on itself. This was the same way God had Nathan make David to have judgment on himself (2Sam. 12:1-12).

v. 5 shows God's Judgment.

v. 7 Shows the faithful application of God's will. For justice He found bloodshed. For righteousness He found a cry. The implication is that in the acceptable relationship between man and God the compliance with the law of God is necessary (see also 1:27; 9:7; 16:5; 28:17). God requires Righteousness and Justice under the Law (1:21) and they are naturally coupled in the covenant, and they are the same word in Hebrew Tsedek. (Ex. Chs. 19-20).

A cry - from the oppressed.

5:8-23 Six Reproaches and a Seventh

(see 8, 11, 18, 20, 21, 22 with 10:1-4 as the Seventh) (comp. Am. 5:7, 18; 6:1; Jer. 22:13).

5:8-10 Against covetousness (Mic. 2:1-5, 8-9; Ex. 20:17). Bath, ephah - 6.07 gallons; homer – 6.5 bushells (see Ex. 45:11 n.).

5:11-12 Against carousing (Am. 6:4-6).

5:13-17 Knowledge – (1:3) The severity of Israel’s and Judah's punishment will require an enlargement of Sheol the grave (14:9-18).

v. 16 In all things God is just and holy in righteousness.

v. 18-19 Mocking God is condemned.

v. 20 Concerns moral depravity (32:5; Pro. 17:15).

v. 21 Is against conceit.

5:22-23 Concerns Bravado and Bribery.

5:24b-30 These verses also apply in following 10:4 (see 9:8-10:4 n.).

Law – Torah again here in the sense of teach God's Law. Both the Assyrians and Babylon (a nation afar off) (Jer. 5:15 will be the executors of God's Judgment.

Chapter 6

¹In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple. ²Above him stood the seraphim; each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. ³And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” ⁴And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. ⁵And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” ⁶Then flew one of the seraphim to me, having in his hand a burning coal which he had taken with tongs from the altar. ⁷And he touched my mouth, and said: “Behold, this has touched your lips; your guilt is taken away, and your sin forgiven.” ⁸And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here am I! Send me.” ⁹And he said, “Go, and say to this people:” ‘Hear and hear, but do not understand; see and see, but do not perceive.’ ¹⁰Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” ¹¹Then I said, “How long, O Lord?” And he said: “Until cities lie waste without inhabitant, and houses without men, and the land is utterly desolate, ¹²and the Lord removes men far away, and the forsaken places are many in the midst of the land. ¹³And though a tenth remain in it, it will be burned again, like a terebinth or an oak, whose stump remains standing when it is felled.” The holy seed is its stump.

Intent of Chapter 6

Origins of Radical Unitarianism and Binitarianism (No. O76C)

“Isaiah son of Amoz was born before 760 BCE. He began his work in 742 BCE in the year that king Uzziah died (Isa. 6:1). He came into prominence in the Syro-Ephraimitic invasion of Judah in 734 BCE. From 734 he prophesied of the coming Immanuel and in 734 he retired from public prominence owing to Ahaz’s conclusion of the Syrian alliance. His seclusion lasted until 715 BCE when he began to speak more freely under Hezekiah. In 705 the death of Sargon II saw a general revolt against Assyria and the invasion of Sennacherib saw the rejection of the Assyrians and their expulsion by God from Judah with the virtual end of his ministry from 701.”

6:1-13 The Call of Isaiah

Here God's appearance in the setting of the Jerusalem Temple (comp. The entered city in 1Kgs. 22:19-23; Ezek. 1:4-2:1).

v. 1 742 BCE. Throne – Ark of the Covenant.

v. 2 “The seraphim of Isaiah 6:2 were called burning ones. Thus, the angelic host were of a fiery or shining bronzed countenance.” (No. 246). They are also associated with the Glory of the Lord (Ezek. Ch. 1). They are teaching angels.

v. 3 The Lord of Hosts is thrice holy in emphasis (see Jer. 7:4).

v. 5 Before the Holy God man cannot stand (cf. Ex. 33:18-20).

vv. 6-8 Isaiah is cleansed by God's forgiving act. Isaiah may now seek for God. This also prefigures baptism in the developing plan of salvation (see Nos. 052; 117).

6:8-9 The voice is from the Temple. Isaiah answers. What follows is the most important prophecy and the deepest import to Israel's history. This was not Isaiah's first prophecy but it was his special commission by God for this great dispensational prophecy. Chs. 1-5 form the general introduction to the whole book. See also Bullinger's notes.

Us – Council of the elohim or sons of God in the Host ref. to Pentateuch Gen. 1:26; 3:22; 11:7.

6:9-13 The Holy Seed

In this text Israel and Judah and the world is cleansed of sin (comp. Jer. 1:10, 13-19 and also Am. 9:1-15). Verses 9b-10 are quoted in Mat. 13:10-15; comparing Mk. 4:12; Lk. 8:10; Jn. 12:39-41; Act. 28:25-27; Rom. 11:8. It is quoted in three great crises:

1. By Christ (Mat. 13:14), as coming from Yahovah on the day a council was held to destroy him.

2. By Christ as coming from Messiah in all his glory (Jn. 12:40,41) after counsel taken to put him to death (Jn. 11:53; and comp.12:37).

3. By Paul as coming from the Holy Spirit when after a whole day’s conference they believed not (Acts 28: 25-27).

v. 11 How Long? Answer see Rom. 11:25.

v. 12 Lord = Yahovah

v. 13 is rendered as obscure by revisionist scholars (cf. OARSV n.) as it shows the Wrath of God and the destruction of the earth in the Last Days and the only elements left alive after the remnant of the tenth is burnt again to remove the pagan religious practices, and the only people left alive for the Millennial Reign of Christ (Rev. Ch. 20) are the Holy Seed which will be the remnant of the tenth after their warning (Jer. 4:15-27) and the Wrath of God at the return of Messiah (No. 141E; 141E_2).

Chapter 7

¹In the days of Ahaz the son of Jotham, son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it, but they could not conquer it. ²When the house of David was told, “Syria is in league with Ephraim,” his heart and the heart of his people shook as the trees of the forest shake before the wind. ³And the Lord said to Isaiah, “Go forth to meet Ahaz, you and Shear-jashub your son, at the end of the conduit of the upper pool on the highway to the Fuller's Field, ⁴and say to him, ‘Take heed, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands, at the fierce anger of Rezin and Syria and the son of Remaliah. ⁵Because Syria, with Ephraim and the son of Remaliah, has devised evil against you, saying, ⁶“Let us go up against Judah and terrify it, and let us conquer it for ourselves, and set up the son of Tabe-el as king in the midst of it,” ⁷thus says the Lord God: It shall not stand, and it shall not come to pass. ⁸For the head of Syria is Damascus, and the head of Damascus is Rezin. (Within sixty-five years Ephraim will be broken to pieces so that it will no longer be a people.) ⁹And the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you will not believe, surely you shall not be established.’” ¹⁰Again the Lord spoke to Ahaz, ¹¹“Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.” ¹²But Ahaz said, “I will not ask, and I will not put the Lord to the test.” ¹³And he said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? ¹⁴Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Immanu-el. ¹⁵He shall eat curds and honey when he knows how to refuse the evil and choose the good. ¹⁶For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. ¹⁷The Lord will bring upon you and upon your people and upon your father's house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.” ¹⁸In that day the Lord will whistle for the fly which is at the sources of the streams of Egypt, and for the bee which is in the land of Assyria. ¹⁹And they will all come and settle in the steep ravines, and in the clefts of the rocks, and on all the thornbushes, and on all the pastures. ²⁰In that day the Lord will shave with a razor which is hired beyond the River—with the king of Assyria—the head and the hair of the feet, and it will sweep away the beard also. ²¹In that day a man will keep alive a young cow and two sheep; ²²and because of the abundance of milk which they give, he will eat curds; for every one that is left in the land will eat curds and honey. ²³In that day every place where there used to be a thousand vines, worth a thousand shekels of silver, will become briers and thorns. ²⁴With bow and arrows men will come there, for all the land will be briers and thorns; ²⁵and as for all the hills which used to be hoed with a hoe, you will not come there for fear of briers and thorns; but they will become a place where cattle are let loose and where sheep tread.

Intent of Chapter 7

7:1-8:15 Isaiah and the Syro-ephraimite War

(734-733 BCE).

For the historical background see 2Kgs. 16:1-20.

Ephraim is here referred to meaning the Ten Tribes apart from Judah and Simeon and their Levites with a remnant of Benjamin.

7:1-9 Sign of Shear-jashub

v. 1 Ahaz For the history explaining this prophecy see 2Kgs. 15:37-16:5. Rezin see 2Kgs. 16:5-9 Pekah's reign was the last prosperous reign in Israel. It began in the last year of Uzziah king of Judah. The son of Remaliah is repeated for emphasis in vv. 1,4,5,9. Pekah (as a murderer (2Kgs 15:25) could not prevail against it (comp. 2Kgs. 16:5).

v. 2 The continuation of the Davidic Monarchy was threatened (see v. 6).

v. 3 Shear-jashub “A remnant shall return” assuming the worst of God's promise to David in 2Sam. 7:8-16 and the promise shall be preserved in the remnant (10:20-23).

Upper pool is the reservoir south of the Pool of Siloam.

v. 5 Son of Tabeel OARSV says “perhaps a prince of Judah whose mother came from Tabeel in northern Transjordan” Most probably it is Rezin king of Syria.

7:8-9a Some scholars hold that the text and meaning are unclear. (See OARSV n.). Damascus was soon to be spoiled and Rezin, the last independent king of Syria, was a firebrand soon to be quenched. The sixty-five years was compiled as follows: Ahaz 14, Hezekiah 29, Manasseh 22 years = 65 years (13 x 5).

7:10-17 Sign of Immanuel

This text is regarded as the Divine Interposition where God prophesies the Messiah as the virgin's son. Here God has Isaiah ask Ahaz, seeming to draw his response to v. 9, to ask him for a sign.

v. 11 sign: (Heb. 'oth a present visible token or pledge, as in Gen. 1:14; Ex. 4:8-9; 12:13; and esp. 8:18): used eight times in what these revisionists claim as the “former” portion (here, v. 14; 8:18; 19:20; 20:3; 37;30; 38:7,22) and three times `in the “latter” portion (44:25; 55:13; 66:19). The sign to Hezekiah was to restore the ten degrees that had gone down in the sundial of Ahaz to its former position in the days of Hezekiah as sign of the Restoration and the addition of 15 years to Hezekiah’s life.`

The Significance of the Term Son of God (No. 211)

vv. 13-14 This prophecy is of the Messiah that is the sign given to the house of David.

This was the second assurance that God had given the wavering Ahaz.

7:13 shows Isaiah’s impatience with Judah.

v. 14 God here gives the sign of the virgin and Immanuel as God with us. This was perhaps the most important prophecy in the texts.

“At the time Yahoshua came, the Jewish people were in earnest expectation of a prophesied Messiah. Yet many in the churches of the world have misunderstood who the Jews were expecting. Let’s see who the Jews thought Messiah would be. They knew he would be of the house of David and specifically in Bethlehem Ephrathah. He would also be born of a virgin, but they misunderstood this fact. Also, his name was misunderstood.

[Immanuel means literally with us is God. This aspect of prophecy was given to Isaiah so that it was seen to extend beyond the times of Ahaz as we see from Isaiah 8:8 and would involve the captivity of the land of Immanuel.]”

“Immanu-el: “El with us is in the text, not elohim. This el with us was the Messiah. El is able to be used in the same sense of mighty one either deity or angelic or also human.” (No. 003) See also The Significance of the Term Son of God (No. 211).

“The Jews had no idea that Messiah would be of divine origin. Yet, how can that be from the above mentioned Scriptures (Isa. 9:6-7; 11:1-4; Jer. 23:5-6)? The simple answer is the Jews didn’t understand these Scriptures.

Look at what the Soncino says about Isaiah 7:14 with regard to the phrase a virgin:

the young woman. Hebrew ha’almah means an adolescent woman, one of marriageable age. The contention that the word must necessarily connote ‘virgin’ is unwarranted. The Hebrew for ‘virgin’ is bethulah, though almah too sometimes bears this meaning. It is difficult to say with certainty who was the young woman referred to. Chronological consideration excludes the mother of Hezekiah (Rashi, Ibn Ezra, Kimchi); and the fact that the birth (or the name) was to serve as a sign to convince Ahaz of the certain fulfillment of the prophecy rules out the Christological interpretation (emphasis added throughout) ... The wife of Isaiah (Rashi, Ibn Ezra), a wife of Ahaz (Kimchi) or a woman of the Royal Family (Arbarbanel) may have been the young woman of the text (Isaiah, Soncino Press, New York, p. 35).”

7:15-16 The prophecy is that before Messiah knows as a child how to discern good from evil the lands of Israel and Syria will be in dispersion and occupation.

v. 17 The king of Assyria (fulfilled in 2Kgs. 16:7; 2Chro. 28:19,20). He came against Damascus and took its people captive to Kir and he killed Rezin.

7:18-25 Four threats

These four threats amplify v. 17.

v. 18 Rivers of Egypt ref. to Pentateuch (Ye'or) 29 times in Genesis and Exodus and only twice in the plural (Ex. 7:19; 8:5).

v. 20 Feet see Ex. 4:25 n.

v. 21 Not so much the abundance of cattle but the scarcity of people.

This text refers to the millennial productivity under Messiah that begins to increase exponentially.

Chapter 8

¹Then the Lord said to me, “Take a large tablet and write upon it in common characters, ‘Belonging to Maher-shalal-hashbaz.’” ²And I got reliable witnesses, Uriah the priest and Zechariah the son of Jeberechiah, to attest for me. ³And I went to the prophetess, and she conceived and bore a son. Then the Lord said to me, “Call his name Maher-shalal-hashbaz; ⁴for before the child knows how to cry ‘My father’ or ‘My mother,’ the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.” ⁵The Lord spoke to me again: ⁶“Because this people have refused the waters of Shiloah that flow gently, and melt in fear before Rezin and the son of Remaliah; ⁷therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory; and it will rise over all its channels and go over all its banks; ⁸and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck; and its outspread wings will fill the breadth of your land, O Immanu-el.” ⁹Be broken, you peoples, and be dismayed; give ear, all you far countries; gird yourselves and be dismayed; gird yourselves and be dismayed. ¹⁰Take counsel together, but it will come to naught; speak a word, but it will not stand, for God is with us. ¹¹For the Lord spoke thus to me with his strong hand upon me, and warned me not to walk in the way of this people, saying: ¹²“Do not call conspiracy all that this people call conspiracy, and do not fear what they fear, nor be in dread. ¹³But the Lord of hosts, him you shall regard as holy; let him be your fear, and let him be your dread. ¹⁴And he will become a sanctuary, and a stone of offense, and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem. ¹⁵And many shall stumble thereon; they shall fall and be broken; they shall be snared and taken.” ¹⁶Bind up the testimony, seal the teaching among my disciples. ¹⁷I will wait for the Lord, who is hiding his face from the house of Jacob, and I will hope in him. ¹⁸Behold, I and the children whom the Lord has given me are signs and portents in Israel from the Lord of hosts, who dwells on Mount Zion. ¹⁹And when they say to you, “Consult the mediums and the wizards who chirp and mutter,” should not a people consult their God? Should they consult the dead on behalf of the living? ²⁰To the teaching and to the testimony! Surely for this word which they speak there is no dawn. ²¹They will pass through the land, greatly distressed and hungry; and when they are hungry, they will be enraged and will curse their king and their God, and turn their faces upward; ²²and they will look to the earth, but behold, distress and darkness, the gloom of anguish; and they will be thrust into thick darkness.

Intent of Chapter 8

8:1-4 The sign of Maher-shalal-hash-baz.

The spoil speeds; the prey hastes Isaiah's third assurance to Ahaz.

v. 1 A tablet of wood.

v. 2 Uriah 2Kgs. 16:10-16. Zechariah perhaps Ahaz's father-in-law (2Kgs. 18:2).

v. 3 Prophetess – Isaiah’s wife.

8:5-8 Oracle of Shiloah: waters of the Euphrates Judah is included in Assyria's sweep as it escaped only by becoming a tributary to Assyria. Shiloah was a conduit flanking Ophel from the spring Gihon (see 1Kgs. 1:33 n) to the reservoir (7:3) is contrasted with the Euphrates. So Ahaz's mighty ally Assyria will inundate God's people Judah.

8:9-10 God is with his people (7:14 n.)

to deliver them (Psa. 46 esp. vv. 7,11).

8:11-22 The Testimony and the Teaching.

vv. 11-18 “Isaiah has much to say about this process of sanctification. For by it we not only sanctify and set ourselves apart, but we also sanctify God who saves us.” (No. 291) (see also Sanctification of the Temple of God (No. 241)). Cf. also 29:23. OARSV n. “Man proposes God disposes (Pro. 16:9).

v. 16 Bind, seal as one binds and seals a scroll (Jer. 32:10).

v. 18 Signs 7:3, 14; 8:1.

8:19-20 Condemnation of Superstition (2:6)

For necromancy as consultation of the dead (see 1Sam 28:7).

v. 20 This refers to the Law and the Testimony. All prophets and ministers speak according to the Law and Testimony or there is no light in them.

***

Bullinger’s Notes on Chs. 5-8 (for KJV)

Chapter 5

Verse 1

a song. Eight sentences describe the vineyard, of which seven give the characteristics, and one (Isaiah 5:7 ) the result. This "song" sets forth the doom of the Vineyard: the Parable (Luke 20:9-16 ), the doom of the husbandmen.

hath = had.

a very fruitful = oil's son. Can it refer to David and his anointing? Compare 1 Samuel 2:10 ; 1 Samuel 16:13 ; Psalms 132:7 . Compare Isaiah 5:7 -, below.

hill = horn. Hebrew. keren, always "horn" (seventy-five times). Only "hill" here.

Verse 2

vine. For Israel as this vine, See Isaiah 27:2-6 . Jeremiah 2:21 ; Jeremiah 12:10 . Psalms 80:8 . Hosea 10:1 ; Hosea 14:6-7 , &c. One of the three trees to which Israel is likened: the fig = national privilege; the olive = religious privilege; the vine = spiritual privilege. See note on Judges 9:8-13 ,

tower = a watchtower. winepress = wine-vat. Hebrew. yekeb, not gath, a winepress. See note on Proverbs 3:10 .

wild grapes = bad grapes. Hebrew. beushim, from bashash, to stink. The Hebrew word occurs only in verses: Isaiah 5:2 , Isaiah 5:4 .

Verse 4

in it. Some codices, with one early printed edition, Aramaean, Septuagint, Syriac, and Vulgate, read "to (or for) it".

Verse 6

I will, &c. Reference to Pentateuch (Deuteronomy 28:23 , Deuteronomy 28:24 .Leviticus 26:19; Leviticus 26:19 ).

Verse 7

the LORD of hosts. See note on Isaiah 1:9 and 1 Samuel 1:3 .

house of Israel. Occurs four times in Isaiah, twice before Isaiah 40:0 : (Isaiah 6:7 ; Isaiah 14:2 ), and twice after (Isaiah 46:3 ; Isaiah 63:7 ). See App-79 . Note the introversion : "vineyard", "Israel", "Judah", "pleasant plant".

judgment. oppression. Note the Figure of speech Paronomasia for great and solemn emphasis, to attract our attention and impress our minds. Not a "pun "or a "play" on words. Hebrew. mishpat. mishpach.

righteousness. a cry. Figure of speech Paronomasia . Hebrew. zedakah. ze'akah. See note above. These two lines may be Englished by "He looked for equity, but behold iniquity; for right, but behold might" (as used in oppression and producing a "cry"). and he that rejoiceth, shall descend into it.

Verse 8

Woe. Figure of speech Epibole , "Woe" repeated six times in succession (verses: Isaiah 5:8 , Isaiah 5:11 , Isaiah 5:18 , Isaiah 8:20 , Isaiah 8:21 , Isaiah 8:22 ). Note the six subjects.

no . Hebrew. ephes . Occurs in "former" portion only here and in Isaiah 34:12 ; the "latter" portion in Isaiah 40:17 ; Isaiah 41:12 , Isaiah 41:29 ; Isaiah 45:6 , Isaiah 45:14 ; Isaiah 46:9 ; Isaiah 47:8 , Isaiah 47:10 ; Isaiah 52:4 ; Isaiah 54:15 . App-79 .

Verse 9

ears. Figure of speech Anthropopatheia .

said. Note Ellipsis of the verb "to say". See App-6 and instructive examples in Psalms 109:5 ; Psalms 144:12 .Psalms 28:9 . Jeremiah 9:19 , &c.

Verse 10

bath. homer. ephah. See App-51 .

Verse 11

strong drink. Hebrew. shekar . App-27 .

night. Hebrew. nesheph . A Homonym . Compare Isaiah 21:4 with Isaiah 59:10 . See notes on Job 24:15 , and 1 Samuel 30:17

Verse 12

tarbet = drum. Hebrew. toph . See note on 1 Samuel 10:5 .

pipe = fife.

wine. Hebrew. yayin . App-27 .

feasts = banquets.

the Lord. Hebrew. Jehovah. App-4 .

Verse 13

men. Hebrew. methim App-14 .

Verse 14

hell = Sheol. App-35 .

enlarged. Figure of speech Prosopopoeia . App-6 .

herself. = her soul. Hebrew. nephesh . App-13 .

her. All these feminine pronouns-mean that the nouns belong to Sheol.

Verse 15

the mean man = commoner. Hebrew. 'adam. App-14 .

the mighty man = peer. Hebrew. 'ish .

lofty = proud. Hebrew. gabah. See note on Isaiah 2:11 .

Verse 16

GOD = the mighty God. Hebrew 'El (with Art.) App-4.

holy. See note on Exodus 3:5 .

Verse 17

strangers = foreigners.

Verse 18

iniquity. Hebrew. 'avah. App-44 .

cords, &c. Which draw on sin by the load.

cart rope. Implies sin by the cart-load.

Verse 19

That say, &c. Compare Jeremiah 17:15 .

the Holy One of Israel. See notes on Isaiah 1:4 and Psalms 71:22 .

Verse 20

call = are calling.

evil good. Note the Introversion in each of the three clauses of this verse.

put = give out.

Verse 21

sight. Hebrew "face", put by Figure of speech Metonymy (of Subject), App-6 , for themselves, or their own view of matters.

Verse 22

mighty = strong men. Hebrew. gibbor. App-14 .

Verse 23

the wicked = a lawless one. Hebrew. rasha'.

reward = a bribe,

the righteous = righteous ones.

him = them.

Verse 24

the law. See note on Isaiah 1:10 .

the word = saying, or spoken word. Hebrew. 'imrah.

Verse 25

stretched forth: in judgment.

torn in the midst of the streets = as the sweepings of the streets.

For all this, &c. Compare the Reference to Pent, in the fivefold consequence of Isaiah 5:25 ; Isaiah 9:12 , Isaiah 9:17 , Isaiah 9:21 ; Isaiah 10:4 , with the fivefold cause in Leviticus 26:14 , Leviticus 26:18 , Leviticus 26:21 , Leviticus 26:24 , Leviticus 26:28 .

stretched out still = remains stretched out. Same word as "stretched forth (above) in judgment". Reference to Pentateuch (Exodus 6:6 . Deuteronomy 4:34 ; Deuteronomy 5:15 ; Deuteronomy 7:19 ; Deuteronomy 9:29 ; Deuteronomy 11:2 ; Deuteronomy 26:8 ).

Verse 26

hiss unto = hiss for (as men call bees).

they shall come. Note the Figure of speech Hypotyposis in Isaiah 5:26-30 .

Verse 30

heavens = skies.

Chapter 6

Verse 1

king Uzziah. Contrast this leprous king with the glorious king of Isaiah 6:5 .

died. In a separate house. This completes the contrast.

I saw. Hebrew ra'ah = to see clearly. As in Isaiah 6:6 .

Verse 2

it: i.e. the throne. seraphims = burning ones. No Art. Celestial beings, named but unexplained. Name used of the serpents (Numbers 21:6 ) because of the burning effect produced by them, just as nachash was used of a snake because of its shining skin (Numbers 21:9 ), as well as of the shining one of Genesis 3:1 . See notes on Genesis 3:1 .Numbers 21:6 , Numbers 21:9 , and App-19 . Septuagint reads "and seraphs stood round about Him".

Verse 3

Holy, holy, holy. Figure of speech Epizeuxis for intense and solemn emphasis. Compare the threefold blessing of Numbers 6:24-26 and Revelation 4:8 , a threefold unity.

Verse 5

Woe. Figure of speech Ecphonesis. App-6 .

undone = dumb, or lost. The essence of true conviction is a concern for what I am, not for what I have done or not done.

seen. Compare Job 42:5 .

King. Contrast "king Uzziah", Isaiah 6:1 .

Verse 6

flew. Compare "ran" (Luke 15:20 ).

the tongs. Reference to Pent, (Exodus 25:38 ; Exodus 25:37 . Exodus 25:23 ("snuffers"). Numbers 4:9 ). App-92 .

Verse 7

iniquity. Hebrew. 'avah, App-44 .

purged = covered. Hebrew. kaphar = to cover, and thus, here, atone. See note on Exodus 29:33 . Not the same word as in Isaiah 1:25 ; Isaiah 4:4 .

Verse 8

voice. See the Structure (p. 980). This is the voice from the Temple concerning the "scattering", corresponding with Isaiah 40:3 , Isaiah 40:6 , which is the voice from the wilderness concerning the "gathering".

Whom shall I send? This was not Isaiah's original commission to prophesy, but his special commission for this great dispensational prophecy. Chs. 1-5 form a general introduction to the whole book (see p. 930).

Us. Reference to Pentateuch (Genesis 1:26 ; Genesis 3:22 ; Genesis 11:7 ). App-92 .

said I. In edition 1611 this was "I said".

Verse 9

Hear ye indeed. Hebrew "a hearing, hear ye". Figure of speech Polyptoton ( App-6 ) for emphasis. See note on Genesis 26:28 .

see ye indeed. Hebrew "a seeing see ye". Figure of speech Polyptoton, as above.

Verse 10

Make, &c. = Declare or foretell that the heart of this People will be fat. Isaiah could do no more. A common Hebrew idiom. This prophecy is of the deepest import in Israel's history. Written down seven times (Matthew 13:14 .Mark 4:12 .Luke 8:10 . John 12:40 . Acts 28:26 , Acts 28:27 . Romans 11:8 ). Solemnly quoted in three great dispensational crises: (1) By Christ (Matthew 13:14 ), as coming from Jehovah on the day a council was held "to destroy Him". (2) By Christ, as coming from Messiah in His glory (John 12:40 , John 12:41 ) after counsel taken to "put Him to death" (John 11:53 , and Compare Isa 12:37 ). (3) By Paul, as coming from the Holy Ghost when, after a whole day's conference, they "believed not" (Acts 28:25-27 ).

convert = turn or return

Verse 11

how long? See the answer (Romans 11:25 ).

wasted = desolate.

without = for want of. man. Hebrew. adam. App-14 .

land = ground, or soil. Hebrew. adamah

desolate. See note on Isaiah 1:7 .

Verse 12

the LORD. Hebrew. Jehovah. App-4 .

forsaking. See note on Isaiah 1:4 .

Verse 13

But yet in it shall be a tenth, &c. = Still, there is in it (the land) a tenth part; and it (the tenth part) shall again be swept away; yet, as with terebinth and oak, whose life remains in them when felled, the holy seed will be the life thereof. This is no "interpolation"; it is necessary to complete the Structure.

shall be. Supply [there is].

teil tree = terebinth.

substance = root-stock.

is in them: or will be in them. A special rending called Sevir ( App-34 ) reads "in it": i.e. in the land.

cast their leaves = are felled. The Ellipsis, here, is wrongly supplied.

Chapter 7

Verse 1

it came to pass in the days of. See note on Genesis 14:1 .

Ahaz. For the history explaining this prophecy see 2 Kings 15:37 - Isaiah 16:5 .

Rezin. See 2 Kings 16:5-9 .

Pekah. His was the last prosperous reign in Israel. It began in the last year of Uzziah, king of Judah.

the son of Remaliah. Repeated for emphasis in verses: Isaiah 7:1 , Isaiah 7:4 , Isaiah 7:5 , Isaiah 7:9 .

A murderer 2Ki 16:25 ).

could not prevail against it. Compare 2 Kings 16:5 .

Verse 2

the house of David. Not to Ahaz only, but to the house which had received the promise of Jehovah's protection (2 Samuel 7:0 ).

Ephraim. The leading tribe, put by Figure of speech Synecdoche (of Part), for the rest of the ten tribes. Sometimes called "Samaria" (1 Kings 16:24 ).

His . i.e. Ahaz.

wind. Hebrew. ruach. App-9 .

Verse 3

Shear-jashub = the remnant shall return.

highway. Occurs in the "former" portion, here, Isaiah 11:16 ; Isaiah 19:23 ; Isaiah 33:8 ; Isaiah 35:8 ; Isaiah 36:2 ; and in the latter portion, Isaiah 40:3 ; Isaiah 49:11 ; Isaiah 57:14 (verb); Isaiah 59:7 (paths); Isaiah 62:10 (verb and noun).

Verse 4

for = because of. firebrands. Compare Amos 4:11 .Zechariah 3:2 . Not like the stump of Judah (Isaiah 6:13 ).

for = consisting of.

Verse 6

vex = terrify.

the son of Tabeal: i.e. Rezin, king of Syria.

Verse 8

the = though the.

Damascus: which is soon to be spoiled.

Rezin: a firebrand soon to be quenched. He was the last independent king of Syria.

and = yet.

threescore and five years. To be made up thus: Ahaz 14 + Hezekiah 29 + Manasseh 22 = 65 (13 X 5). Fulfilled in 567-6 B.C.

that it be not a people = shall be no more a people. But Judah shall return (Isaiah 6:13 ).

Verse 9

If ye will not believe, surely ye shall not be established. Note the Figure of speech Paronomasia for emphasis and to attract attention to the importance of the sentence. Hebrew. 'im l'o tha'dminu, ki lo the'amenu, which may be Englished thus: "If ye will not trust, ye shall not be trusted". Greek have no belief. . . find no relief; or, will not understand. . . . shall not surely stand; or, no confiding . . . no abiding. Isaiah 7:17 shows that Ahaz did not trust.

ye. But specially referring to Ahaz. See note on "shall call" (Isaiah 7:14 ).

surely = [know] that.

Verse 10

Moreover. It seems as though Isaiah wanted to see what Ahaz would say to Isaiah 7:9 .

spake. This identifies the words with Jehovah Himself, and not merely with Isaiah. It shows the vast importance of the coming prophecy.

again = added. Literally added to speak. Occurs in this connection only again in Isaiah 8:5 in this book.

Verse 11

sign. Hebrew. 'oth , a present visible token or pledge, as in Genesis 1:14 . Ex. Isaiah 4:4 ; Isa 4:9 ; Isa 12:13 ; and especially Isaiah 8:18 . This word is used eight times in the "former" portion (here; Isaiah 7:14 ; Isaiah 8:18 ; Isaiah 19:20 ; Isaiah 20:3 ; Isaiah 37:30 ; Isaiah 38:7 , Isaiah 38:22 ); and three times in the "latter" portion (Isaiah 44:25 ; Isaiah 55:13 ; Isaiah 66:19 ). See App-79 and compare Hezekiah's sign (Isaiah 38:7 ).

God. Hebrew. Elohim. App-4 .

either. Ahaz was not limited, and therefore without excuse.

Verse 12

I will not ask. He had already made up his mind to appeal to Assyria, and had probably sent messengers to Tiglath-Pileser (2 Kings 16:7 . 2 Chronicles 28:16 ). His self-hardening is masked by his apparently pious words.

the LORD. Hebrew. Jehovah. (with 'eth) = Jehovah Himself. App-4 .

Verse 13

he: i.e. Jehovah by the prophet; thus identifying Himself with this important prophecy.

men. Hebrew, plural of 'en6sh. App-14 .

Verse 14

the LORD*. One of the 134 passages where Jehovah, in the primitive text, was altered by the Sopherim to "Adonai". See App-32 .

a virgin. Hebrew the virgin: i.e. some definite well-known damsel, whose identity was then unmistakable, though unknown to us. See Matthew 1:21-23 , Luke 1:31 . See App-101 .

virgin = damsel. Hebrew. ha-'almah . It occurs seven times (Genesis 24:43 .Exodus 2:8 . Psalms 68:25 .Proverbs 21:19 . Song of Solomon 1:3 ; Song of Solomon 6:8 , and Isaiah 7:14 ). The Hebrew for virgin (in our technical sense) is bethulah , and occurs fifty times (2 x 52, see App-10 ). Its first occurrence is Genesis 24:16 , where, compared with Isa 7:43 , it shows that while every Bethulah is indeed an Almah , yet not every Almah is a Bethulah . The prophecy does not lose its Messianic character, for Mary, in whom it was fulfilled, is designated by the same holy inspiring Spirit as " parthenos " (not gune) . As a sign to Ahaz this damsel was an almah . As a sign, when the prophecy was fulfilled (or filled full), it was Mary, the parthenos or virgin.

shall conceive, and bear = is pregnant and beareth. Reference to Pentateuch. The two words occur together only here, Genesis 16:11 , and Judges 13:5 , Judges 13:7 ; and Isaiah 7:12 shows that birth was imminent. Perhaps the Almah was "Abi" (2 Kings 18:2 ; 2 Chronicles 29:1 ), but the son was not necessarily Hezekiah. See App-101 .

Immanuel = "GOD (' El) with us". Most codices, and six early printed editions, give it as two words. Some, with two early printed editions, as one word.

Verse 15

Butter = Curds. See Genesis 18:8 , Deuteronomy 32:14 , &c.

that he may know = up to the time of his knowing: i.e. the prophecy shall come to pass while still a babe. See Isaiah 7:16 .

choose. See note on Isaiah 1:29 .

Verse 16

For before. This was the sign to Ahaz and all present. Compare the further sign, Isaiah 8:4 , and see App-101 .

child = sucking child.

the land = the soil.

abhorrest: or vexest.

shall be forsaken. So it came to pass two years later. Compare 2 Kings 15:30 ; 2 Kings 16:9 . See note on Isaiah 1:4 .

of = because of. Connect this with "abhorrest", not with "forsaken".

both her kings: i.e. Pekah and Rezin (Isaiah 7:1 ).

Verse 17

the king of Assyria. This was fulfilled in 2 Kings 16:7 , and 2 Chronicles 28:19 , 2 Chronicles 28:20 .

Verse 18

rivers of Egypt. Reference to Pentateuch. Hebrew. ye'or . Twenty-nine times in. Genesis and Exodus (only twice in plural. Exodus 7:19 ; Exodus 8:5 ).

Verse 19

thorns = the thorn bushes.

bushes = the pastures.

Verse 20

hired. By Ahaz himself.

Verse 21

And it shall come to pass. Note the Figure of speech Anaphora , commencing verses: Isaiah 7:21 , Isaiah 7:22 , Isaiah 7:23 , emphasizing the points of the prophecy.

shall nourish, &c .: i.e. no longer a land of olives and oil, but a poor pasturage. Compare Jeremiah 39:10 .

Verse 22

abundance of milk. Not because of the number of the cattle, but on account of the fewness of the people.

butter and honey. Not corn and wine and oil.

in = in the midst of.

Verse 23

silverlings = shekels: i.e. as rent. Compare Song of Solomon 8:11 .

Verse 25

shall be digged = should be digged (but were to go out of cultivation).

shall not come thither = thou wilt not come thither: i.e. venture to walk (without weapons, Isaiah 7:24 ) where thou wast wont to plough in peace.

the fear of = for fear of.

sending forth = letting loose, or driving forth.

treading = trampling down.

Chapter 8

Verse 1

Moreover. There is no break in the prophecy.

roll = tablet. Elsewhere only in Isaiah 3:23 .

in it = on it.

a man's pen = the carving tool of the people. The writing was to be legible, in the language of the common people (not in the language of the priests or educated classes). Eastern languages have these two, down to the present day. Compare Habakkuk 2:2 . "Pen" is put by Figure of speech Metonymy , for the writing written by it.

man's = a common man's. Hebrew. 'enosh. concerning = "for Maher, &c. "

Maher-shalal-hash-baz = haste, spoil, speed, prey. (Note the Alternation .) These words are explained in Isaiah 8:4 , and may be connected thus: he hasteneth [to take the] spoil, he speeds [to seize] the prey. This child was a sign, as also the child in Isaiah 7:14 .

Verse 2

Uriah = Urijah. See 2 Kings 16:10 .

Zechariah. Probably the father-in-law of Ahaz (2 Kings 18:2 ).

Verse 4

before. The interval was twenty-one months from the prophecy, twelve from the birth.

child = sucking child: as in Isaiah 7:16 . Not the same word as in Isaiah 8:18

shall be taken. So it was: in the third year of Ahaz, Damascus was sacked and Rezin was slain.

taken = carried away.

Verse 5

again. See note on Isaiah 7:10 .

Verse 6

Shiloah: i.e. the waters beneath Zion running from Gihon to Siloam. See App-68 .

rejoice in Kezin. This is not "a wrong reading of the Hebrew text", hut it refers to the trust reposed in the king of Syria instead of in Jehovah (Isaiah 7:9 ). They despised God's covenant with Zion (symbolized by its secret stream), and preferred the help of the heathen; therefore the Assyrian floods should overwhelm them. (Compare the same contrast in Psalms 46:3 , Psa 46:45 ; and see notes there.) This applied specially to Israel: and the judgment overtook Israel first.

Verse 7

channels. Hebrew. 'aphiklm. See note on 1 Samuel 22:16 .

Verse 8

his wings. Probably referring to the wings of his army.

Irnmanuel = GOD with us. This shows that the prophecy in Isaiah 7:14 was not to be exhausted with Ahaz and his times.

Verse 9

Associate yourselves = Make friendships.

people = nations.

gird yourselves. Note the Figure of speech Repetitio for emphasis. Occurs in "former" portion here only, and in the "latter" portion only in Isaiah 45:5 with Isaiah 50:11 . App-79 .

Verse 10

GOD is with us = Hebrew. lmmanu-El. See Isaiah 8:8 . App-4 .

Verse 12

confederacy. Hebrew. kesher. Never used in a good sense.

to all them to whom = whensoever, or whereof.

neither, &c. Quoted in 1 Peter 3:14 , 1 Peter 3:15 .

their fear = what they fear, or with their fear.

Verse 13

Sanctify = Hallow, regard as holy. Compare Isaiah 29:23 . See note on Exodus 3:5 . Reference to Pentateuch (Numbers 20:12 ; Numbers 27:14 ).

the LORD of hosts. See note on Isaiah 1:9 and 1 Samuel 1:9 .

be your dread = inspire you with awe. Quoted in 1 Peter 3:13-15 .

Verse 14

for a stone of stumbling. Compare 1 Peter 2:7 , 1 Peter 2:8 . Luke 20:17 . Romans 9:32 , Romans 9:33 ; Romans 11:11 .

gin = a trap.

Verse 15

stumble. fall, &c. Note the Figure of speech Synomymia.

Verse 16

testimony. law. No Art. either here or in Isaiah 8:20 . Note the Structure, above, and the Introversion of these two words. See note on Isaiah 1:10 .

disciples = instructed ones.

Verse 17

wait. Reference to Pentateuch (Genesis 49:18 ).

the house of Jacob. See note on Isaiah 2:5 .

and I will look, &c. See Hebrews 2:13 .

Verse 18

children = young children. Not the same word as in Isaiah 8:4 .

signs and for wonders. Compare Isaiah 20:3 . Reference to Pentateuch Exodus 7:3 .Deuteronomy 4:34 ; Deuteronomy 6:22 .

dwelleth = is making His dwelling, or is about to dwell.

Verse 19

when = should.

familiar spirits. See note on Leviticus 19:31 .

peep. Hebrew. zaphaph . Occurs only in Isaiah; and this form, only in Isaiah 10:14 , elsewhere, in Isaiah 29:4 (whisper); Isaiah 38:14 (chatter). It is used of an unearthly sound.

mutter: i, e. with indistinct sounds. This refers to the low incantations which, in the Babylonian and Egyptian "mysteries", had to be recited in a whisper (like certain parts of the Roman Missal). A whole series is called "the ritual of the whispered charm".

God. Hebrew. Elohim. App-4 .

for the living to the dead. Supply the Figure of speech Ellipsis from the preceding clause ( App-6 ), and render: "Should not any People seek unto its God? for [should] the living [seek unto] the dead? "This is a solemn warning against all ancient and modern Spiritists.

Verse 20

there is no light in them = there shall be no morning for them. All are in darkness who do not speak by and appeal to the revealed Word of God.

Verse 21

they: i.e. they who live not in the light of God's Word.

it: i.e. Immanuel's land. The singular number and same verb, referring back to Isaiah 8:8 .

hardly bestead = in hard case.

fret themselves. Compare. Revelation 16:11 , Revelation 16:21 .

look upward: [in vain].

Verse 22

the earth = the land.

dimness of anguish = the gloom of anguish.

driven to = thrust out into.