The vision - The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet. The same title is also given to his prophecies in Ch2 32:32 : 'Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah.' Vitringa supposes that the former part of this title, 'the vision of Isaiah,' was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterward as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them; see the Introduction to Isa. 36.

The word "vision," חזון chăzôn, denotes properly that which is seen, from the verb, חזה châzâh, "to see, to behold." It is a term which is often used in reference to the prophecies of the Old Testament; Num 12:6; Num 24:4; Sa1 3:1; Psa 89:19; Dan 2:19; Dan 7:2; Dan 8:1; Nah 1:1; Gen 15:1; Isa 21:2; Isa 22:1. Hence, the prophets were anciently called "Seers," as those who saw or witnessed events which were yet to come; compare Sa1 9:9 : 'He that is now called a prophet was beforetime called a "Seer;"' Sa1 9:11, Sa1 9:18-19; Ch1 9:22; Ch1 29:29; Kg2 18:13. In these visions the objects probably were made to pass before the mind of the prophet as a picture, in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left without explanation. On the nature of the prophetic visions, see Introduction, Section 7. (4.)

Of Isaiah - The name Isaiah ישׁעיהו yesha‛yâhû from ישׁע yesha‛ - salvation, help, deliverance - and יהוה yehovâh or Jehovah, means 'salvation of Yahweh,' or 'Yahweh will save.' The Vulgate renders it "Isaias"; the Septuagint has: Ησαΐ́ας Eesaias, "Esaias." This is also retained in the New Testament; Mat 3:3; Mat 4:14; Mat 12:17; Mat 15:7; Mar 7:6; Luk 4:17; Joh 12:39; Act 8:28; Rom 9:27, etc. In the book of Isaiah itself we find the form ישׁעיהו yesha‛yâhû, but in the inscription the rabbis give the form ישׁעיה yesha‛yâh. It was common among the Hebrews to incorporate the name Yahweh, or a part of it, into their proper names; see the note at Isa 7:14. Probably the object of this was to express veneration or regard for him - as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East. Thus the name "Bel," the principal idol worshipped in Babylon, appears in the proper names of the kings, as Belshazzar, etc.; compare the note at Isa 46:1. It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the book, at least, is the salvation which Yahweh would effect for his people from their oppressers in Babylon, and the far mightier deliverance which the world would experience under the Messiah.

The son of Amoz - See the Introduction, Section 2. "Concerning Judah." The Jews after the death of Solomon were divided into two kingdoms; the kingdom of Judah, and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remaining ten tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them.

Jerusalem - The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem Gen 14:18, and who is supposed to have given this name "Salem" to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the "Jebusites," who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king Jos 10:23, and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of "Jebus-Salem," or, for the sake of easier pronunciation by changing the Hebrew letter ב (b) into the Hebrew letter ר (r), "Jerusalem." After the revolt of the ten tribes, it of course became the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see the notes at Mat 2:1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter; see Isa 2:1.

In the days of Uzziah - In the time, or during the reign of Uzziah; 2 Chr. 26; compare the Introduction, Section 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom; Ch2 26:5-15. He had under him an army of more than three hundred thousand men. But he became proud - attempted an act of sacrilege - was smitten of God, and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria; Ch2 24:23-24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah; compare Isa 1:7.

Jotham - He began to reign at the age of twenty-five years, and reigned sixteen years; Ch2 27:1-2.

Ahaz - He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities; 2 Chr. 28.

Hezekiah - He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty-nine; 2 Chr. 29; see the Introduction Section 3,

Hear, O heavens - This is properly the beginning of the prophecy. It is a sublime commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostasy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling - the bursting forth of a heart filled with amazement at a wonderful and unusual event. The same sublime beginning is found in the song of Moses, Deu 32:1 :

Give ear, O ye heavens, and I will speak;

And hear, O earth, the words of my mouth.

Compare Psa 4:3-4. Thus also the prophets often invoke the hills and mountains to hear them; Eze 6:3 : 'Ye mountains of Israel, hear the words of the Lord God: Thus saith the Lord God to the mountains, and to the hills, and to the rivers, and to the valleys;' compare Eze 36:1. 'Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord,' Jer 2:12. By the heavens therefore, in this place, we are not to understand the inhabitants of heaven, that is, the angels, anymore than by the hills we are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which the attention was to be called.

Give ear, O earth - It was common thus to address the earth on any remarkable occasion, especially anyone implying warm expostulation, Jer 5:19; Jer 22:29; Mic 1:2; Mic 6:2; Isa 34:1; Isa 49:13.

For - Since it is Yahweh that speaks, all the universe is summoned to attend; compare Psa 33:8-9 : 'Let all the earth fear the Lord; let all the inhabitants of the World stand in awe of him. For he spake and it was done; he commanded and it stood fast.'

The Lord - - יהוה yehovâh, or Jehovah. The small capitals used here and elsewhere throughout the Bible in printing the word Lord, denote that the original word is Yahweh. It is derived from the verb היה hâyâh, "to be;" and is used to denote "being," or the fountain of being, and can be applied only to the true God; compare Exo 3:14 : 'And God said unto Moses, I Am That I Am, אהיה אשׁר אהיה 'eheyeh 'ăsher 'eheyeh; Exo 6:3; Num 11:21; Isa 47:8. It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it but four times; Exo 6:3; Psa 83:18; Isa 12:2; Isa 26:4. In combination, however, with other names, it occurs often. Thus in Isaiah, meaning the salvation of Yahweh; "Jeremiah," the exaltation or grandeur of Yahweh, etc.; compare Gen 22:14 : 'Abraham called the name of the place "Jehovah-jireh,'" Exo 17:15; Jdg 6:24; Eze 48:35. The Jews never pronounced this name, not even in reading their own Scriptures. So sacred did they deem it, that when it occurred in their books, instead of the word Yahweh, they substituted the word אדני 'ădonāy, "Lord." Our translators have shown respect to this feeling of the Jews in regard to the sacredness of the name; and hence, have rendered it by the name of Lord - a word which by no means conveys the sense of the word Yahweh. It would have been an advantage to our version if the word Yahweh had been retained wherever it occurs in the original.

I have nourished - Hebrew "I have made great;" גדלתי gı̂daletı̂y. In Piel, the word means "to make great, to cause to grow;" as e. g., the hair; Num 6:5, plants, Isa 44:14; then to educate or bring up children; Isa 49:21; Kg2 10:6

And brought up - רוממתי romamethı̂y, from רום rûm, "to lift up" or "exalt." In Piel it means to bring up, nourish, educate; Isa 23:4. These words, though applied often to the training up of children, yet are used here also to denote the elevation to which they had been raised. He had not merely trained them up, but he had trained them up to an elevated station; to special honor and privileges. "Children." Hebrew בנים bânnı̂ym - sons." They were the adopted children of God; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care; Hos 11:1 : 'When Israel was a child, then I loved him, and called my son out of Egypt;' compare the note at Mat 2:15; Isa 63:8-16.

They have rebelled - This complaint was often brought against the Jews; compare Isa 63:10; Jer 2:6-8. This is the sum of the charge against them. God had shown them special favors. He recounted his mercy in bringing them out of Egypt; and on the ground of this, he demanded obedience and love; compare Exo 20:1-3. And yet they bad forgotten him, and rebelled against him. The Targum of Jonathan, an ancient Chaldee version, has well expressed the idea here. 'Hear, O heavens, which were moved when I gave my law to my people: give ear, O earth, which didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons - I loved them - I honored them, and they rebelled against me.' The same is true substantially of all sinners; and alas, how often may a similar expostulation be made with the professed people of God!

The ox ... - The design of this comparison is to show the great stupidity and ingratitude of the Jews. Even the least sagacious and most stupid of the animals, destitute as they are of reason and conscience, evince knowledge anal submission far more than the professed people of God. The ox is a well known domestic animal, remarkable for patient willingness to toil, and for submission to his owner.

Knoweth his owner - Recognizes, or is submissive to him.

The ass - A well known animal, proverbial for dulness and stupidity.

His master's crib - אבוס 'êbûs from אבס 'âbas, to heap up, and then to fatten. Hence, it is applied to the stall, barn, or crib, where cattle are fed, or made fat; Job 39:9; Pro 14:4. The donkey has sufficient knowledge to understand that his support is derived from that. The idea is, that the ox was more submissive to laws than the Jews; and that even the most stupid animal better knew from where support was to be derived, than they did the source of their comfort and protection. The donkey would not wander away, and the ox would not rebel as they had done. This comparison was very striking, and very humiliating, and nothing could be more suited to bring down their pride. A similar comparison is used elsewhere. Thus, in Jer 8:7, the Jews are contrasted with the stork: 'Yea, the stork in the heaven knoweth her appointed times; and the turtle Dove, and the crane, and the swallow, observe the time of their coming; but my people know not the judgment of the Lord.' This idea has been beautifully expressed by Watts:

The brutes obey their God,

And bow their necks to men;

But we more base, more brutish things,

Reject his easy reign.

Compare Hos 11:4.

But Israel - The name Israel, though after the division of the tribes into two kingdoms specifically employed to denote that of the ten tribes, is often used in the more general sense to denote the whole people of the Jews, including the kingdom of Judah. It refers here to the kingdom of Judah, though a name is used which is not inappropriately characteristic of the whole people.

Doth not know - The Latin Vulgate, the Septuagint, and the Arabic, add the word 'me.' The word know is used in the sense of recognizing him as their Lord; of acknowledging him, or submitting to him.

Doth not consider - Hebrew, Do not "understand." They have a stupidity greater than the brute.

Ah! sinful nation - The word rendered 'ah!' - הוי hôy - is not a mere exclamation, expressing astonishment. It is rather an interjection denouncing threatening, or punishment. 'Wo to the sinful nation.' Vulgate, 'Vae genti peccatrici.' The corruption pertained to the nation, and not merely to a part. It had become general.

Laden with iniquity - The word translated "laden" - כבד kebed - denotes properly anything "heavy," or burdensome; from כבד kâbad, "to be heavy." It means that they were oppressed, and borne down with the "weight" of their sins. Thus we say, Sin sits "heavy" on the conscience. Thus Cain said, 'My punishment is greater than I can bear;' Gen 4:13. The word is applied to an "employment" as being burdensome; Exo 18:18 : 'This thing is too "heavy" for thee.' Num 11:14 : 'I am not able to bear eli this people alone; it is too "heavy" for me.' It is applied also to a "famine," as being heavy, severe, distressing. Gen 12:10 : 'For the famine was "grievous" (כבד kâbed, heavy) in the land;' Gen 41:31. It is also applied to "speech," as being heavy, dull, unintelligible. Exo 4:10 : 'I am slow (heavy כבד kebad) of speech, and of a slow (heavy כבד kebad) tongue.' It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however, is very striking - that of a nation - an entire people, bowed and crushed under the enormous weight of accumulated crimes. To pardon iniquity, or to atone for it, is represented by bearing it, as if it were a heavy burden. Exo 28:38, Exo 28:43, 'That Aaron may bear the iniquity of the holy things.' Lev 10:17 : 'God hath given it you to bear the iniquity of the congregation.' Lev 22:9; Lev 16:22; Num 18:1; Isa 53:6 : 'Jehovah hath laid on him the iniquity of us all.' Isa 53:11 : 'He shall bear their iniquities.' Pe1 2:24 : 'Who his own self bare our sins in his own body on the tree.'

A seed - זרע zera‛, from זרע zâra‛, to sow, to scatter, to disperse. It is applied to seed sown in a field; Jdg 6:3; Gen 1:11-12; Gen 47:23; to plants set out, or engrafted; or to planting, or transplanting a nation. Isa 17:10 : 'And thou shalt set it (תזרענוּ tizerâ‛enû shalt sow, or plant it) with strange slips.' Hence, it is applied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or posterity of Abraham, according to the promise that his seed should be as the stars of heaven; Gen 12:7; Gen 13:15-16; Gen 15:5, Gen 15:18; Gen 17:7, ...

Children - Hebrew sons - the same word that is used in Isa 1:2. They were the adopted people or sons of God, but they had now become corrupt.

That are corrupters - mashchiytiym - משׁחיתים mashechı̂ythı̂ym, from שׁחת shachath, to destroy, to lay waste, as an invading army does a city or country; Jos 22:33; Gen 19:13. To destroy a vineyard; Jer 12:10. To break down walls; Eze 26:4. Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals. Gen 6:12 : 'And God looked upon the earth, and it was corrupt - נשׁחתה nı̂shechâthâh; for all flesh had corrupted his way - השׁחית hı̂shechı̂yth - upon the earth;' Deu 4:16; Deu 31:29; Jdg 2:19. They were not merely corrupt themselves, but they corrupted others by their example. This is always the case. When people become infidels and profligates themselves, they seek to make as many more as possible. The Jews did this by their wicked lives. The same charge is often brought against them; see Jdg 2:12; Zep 3:7.

They have provoked - Hebrew נאצוּ nı̂'ătsû 'They have despised the Holy One;' compare Pro 1:30; Pro 5:12; Pro 15:5. Vulgate, 'They have blasphemed.' Septuagint, παρωργίσατε parōrgisate. 'You have provoked him to anger.' The meaning is, that they had so despised him, as to excite his indignation.

The Holy One of Israel - God; called the Holy One of Israel because he was revealed to them as their God, or they were taught to regard him as the sacred object of their worship.

They are gone away backward - Lowth: 'They have turned their backs upon him.' The word rendered "they are gone away," נזרוּ nâzorû, from זור zûr, means properly, to become estranged; to be alienated. Job 19:13 : 'Mine acquaintance are verily estranged from me.' It means especially that declining from God, or that alienation, which takes place when people commit sin; Psa 78:30.

Why ... - The prophet now, by an abrupt change in the discourse, calls their attention to the effects of their sins. Instead of saving that they had been smitten, or of saying that they had been punished for their sins, he assumes both, and asks why it should be repeated. The Vulgate reads this: 'Super quo - on what part - shall I smite you anymore?' This expresses well the sense of the Hebrew - על־מה ‛al-meh - upon what; and the meaning is, 'what part of the body can be found on which blows have not been inflicted? On every part there are traces of the stripes which have been inflicted for your sins.' The idea is taken from a body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isa 1:7-9. In Isa 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, 'quae hie reipublicae vulnera imponebat hie sanabat.' See also Tusc. Quaes. iii. 22; Ad Quintum fratrem, ii. 25; Sallust; Cat. 10.

Should ye be stricken - Smitten, or punished. The manner in which they had been punished, he specities in Isa 1:7-8. Jerome says, that the sense is, 'there is no medicine which I can administer to your wounds. All your members are full of wounds; and there is no part of your body which has not been smitten before. The more you are afflicted, the more will your impiety and iniquity increase.' The word here, תכוּ tukû, from נכה nâkâh, means to smite, to beat, to strike down, to slay, or kill. It is applied to the infliction of punishment on an individual; or to the judgments of God by the plague, pestilence, or sickness. Gen 19:2 : 'And they smote the men that were at the door with blindness.' Num 14:12 : 'And I will smite them with the pestilence.' Exo 7:25 : 'After that the Lord had smitten the river,' that is, had changed it into blood; compare Isa 1:20; Zac 10:2. Here it refers to the judgments inflicted on the nation as the punishment of their crimes.

Ye will revolt - Hebrew You will add defection, or revolt. The effect of calamity, and punishment, will be only to increase rebellion. Where the heart is right with God, the tendency of affliction is to humble it, and lead it more and more to God. Where it is evil, the tendency is to make the sinner more obstinate and rebellious. This effect of punishment is seen every where. Sinners revolt more and more. They become sullen, and malignant, and fretful; they plunge into vice to seek temporary relief, and thus they become more and more alienated from God.

The whole head - The prophet proceeds to specify more definitely what he had just said respecting their being stricken. He designates each of the members of the body - thus comparing the Jewish people to the human body when under severe punishment. The word head in the Scriptures is often used to denote the princes, leaders, or chiefs of the nation. But the expression here is used as a figure taken from the human body, and refers solely to the punishment of the people, not to their sins. It means that all had been smitten - all was filled with the effects of punishment - as the human body is when the head and all the members are diseased.

Is sick - Is so smitten - so punished, that it has become sick and painful. Hebrew לחלי lâchŏlı̂y - for sickness, or pain. The preposition ל denotes a state, or condition of anything. Psa 69:21. 'And in (ל) my thirst, they gave me vinegar to drink.' The expression is intensive, and denotes that the head was entirely sick.

The whole heart faint - The heart is here put for the whole region of the chest or stomach. As when the head is violently pained, there is also sickness at the heart, or in the stomach, and as these are indications of entire or total prostration of the frame so the expression here denotes the perfect desolation which had come over the nation.

Faint - Sick, feeble, without vigor, attended with nausea. Jer 8:18 : 'When I would comfort myself in my sorrow, my heart is faint within me;' Lam 1:22. When the body is suffering; when severe punishment is inflicted, the effect is to produce landor and faintness at the seat of life. This is the idea here. Their punishment had been so severe for their sins, that the heart was languid and feeble - still keeping up the figure drawn from the human body.

From the sole of the foot ... - Or is we say, 'from head to foot,' that is, in every part of the body. There may be included also the idea that this extended from the lowest to the highest among the people. The Chaldee paraphrase is, 'from the lowest of the people even to the princes - all are contumacious and rebellious.'

No soundness - מתם methôm, from תמם tâmam, to be perfect, sound, uninjured. There is no part unaffected; no part that is sound. It is all smitten and sore.

But wounds - The precise shade of difference between this and the two following words may not be apparent. Together, they mean Such wounds and contusions as are inflicted upon man by scourging, or beating him. This mode of punishment was common among the Jews; as it is at the East at this time. Abarbanel and Kimchi say that the word rendered here "wounds" (פצע petsa‛, a verbal from פצע pâtsa‛ to wound, to mutilate), means an open wound, or a cut from which blood flows.

Bruises - חבורה chabbûrâh. This word means a contusion, or the effect of a blow where the skin is not broken; such a contusion as to produce a swelling, and livid appearance; or to make it, as we say, black and blue.

Putrifying sores - The Hebrew rather means recent, or fresh wounds; or rather, perhaps, a running wound, which continues fresh and open; which cannot be cicatrized, or dried up. The Septuagint renders it elegantly πληγή φλγμαίνουσα plēgē flegmainous, a swelling, or tumefying wound. The expression is applied usually to inflammations, as of boils, or to the swelling of the tonsils, etc.

They have not been closed - That is, the lips had not been pressed together, to remove the blood from the wound. The meaning is, that nothing had been done toward healing the wound. It was an unhealed, undressed, all-pervading sore. The art of medicine, in the East, consists chiefly in external applications; accordingly the prophet's images in this place are all taken from surgery. Sir John Chardin, in his note on Pro 3:8, 'It shall be health to thy navel, and marrow to thy bones,' observes, that the comparison is taken from the plasters, ointments, oils, and frictions, which are made use of in the East in most maladies. 'In Judea,' says Tavernier, 'they have a certain preparation of oil, and melted grease, which they commonly use for the healing of wounds.' Lowth. Compare the note at Isa 38:21.

Neither mollified with ointment - Neither made soft, or tender, with ointment. Great use was made, in Eastern nations, of oil, and various kinds of unguents, in medicine. Hence, the good Samaritan is represented as pouring in oil and wine into the wounds of the man that fell among thieves Luk 10:34; and the apostles were directed to anoint with oil those who were sick; Jam 5:14; compare Rev 3:18.

Ointment - Hebrew oil. שׁמן shemen. The oil of olives was used commonly for this purpose. The whole figure in these two verses relates to their being punished for their sins. It is taken from the appearance of a man who is severely, beaten, or scourged for crime; whose wounds had not been dressed, and who was thus a continued bruise, or sore, from his head to his feet. The cause of this the prophet states afterward, Isa 1:10 ff. With great skill he first reminds them of what they saw and knew, that they were severely punished; and then states to them the cause of it. Of the calamities to which the prophet refers, they could have no doubt. They were every where visible in all their cities and towns. On these far-spreading desolations, he fixes the eye distinctly first. Had he begun with the statement of their depravity, they would probably have revolted at it. But being presented with a statement of their sufferings, which they all saw and felt, they were prepared for the statement of the cause. To find access to the consciences of sinners, and to convince them of their guilt, it is often necessary to remind them first of the calamities in which they are actually involved; and then to search for the cause. This passage, therefore, has no reference to their moral character. It relates solely to their punishment. It is often indeed adduced to prove the doctrine of depravity; but it has no direct reference to it, and it should not be adduced to prove that people are depraved, or applied as referring to the moral condition of man. The account of their moral character, as the cause of their calamities, is given in Isa 1:10-14. That statement will fully account for the many woes which had come on the nation.

Your country is desolate - This is the literal statement of what he had just affirmed by a figure. In this there was much art. The figure Isa 1:6 was striking. The resemblance between a man severely beaten, and entirely livid and sore, and a land perfectly desolate, was so impressive as to arrest the attention. This had been threatened as one of the curses which should attend disobedience; Lev 26:33 :

And I will scatter you among the heathen,

And will draw out a sword after you:

And your land shall be desolate,

And your cities waste.

Compare Isa 1:31; Deu 28:49-52. It is not certain, or agreed among expositors, to what time the prophet refers in this passage. Some have supposed that he refers to the time of Ahaz, and to the calamities which came upon the nation during his reign; Ch2 28:5-8. But the probability is, that this refers to the time of Uzziah; see the Analysis of the chapter. The reign of Uzziah was indeed prosperous; 2 Chr. 26. But it is to be remembered that the land had been ravaged just before, under the reigns of Joash and Amaziah, by the kings of Syria and Israel; Kg2 14:8-14; 2 Chr. 24; 25; and it is by no means probable that it had recovered in the time of Uzziah. It was lying under the effect of the former desolation, and not improbably the enemies of the Jews were even then hovering around it, and possibly still in the very midst of it. The kingdom was going to decay, and the reign of Uzziah gave it only a temporary prosperity.

Is desolate - Hebrew: "Is desolation." שׁממה shemâmâh. This is a Hebrew mode of emphatic expression, denoting that the desolation was so universal that the land might be said to be entirely in ruins.

Your land - That is, the fruit, or productions of the land. Foreigners consume all that it produces.

Strangers - זרים zâryı̂m, from זור zûr, to be alienated, or estranged, Isa 1:4. It is applied to foreigners, that is, those who were not Israelites, Exo 30:33; and is often used to denote an enemy, a foe, a barbarian; Psa 109:11 :

Let the extortioner catch all that he hath,

And let the strangers plunder his labor.

Eze 11:9; Eze 28:10; Eze 30:12; Hos 7:9; Hos 8:7. The word refers here particularly to the Syrians.

Devour it - Consume its provisions.

In your presence - This is a circumstance that greatly heightens the calamity, that they were compelled to look on and witness the desolation, without being able to prevent it.

As overthrown by strangers - זרים כמהפכה kemahpêkâh zâryı̂m - from הפך hâphak, to turn, to overturn, to destroy as a city; Gen 19:21-25; Deu 29:22. It refers to the changes which an invading foe produces in a nation, where everything is subverted; where cities are destroyed, walls are thrown down, and fields and vineyards laid waste. The land was as if an invading army had passed through it, and completely overturned everything. Lowth proposes to read this, 'as if destroyed by an inundation;' but without authority. The desolation caused by the ravages of foreigners, at a time when the nations were barbarous, was the highest possible image of distress, and the prophet dwells on it, though with some appearance of repetition.

And the daughter of Zion - Zion, or Sion, was the name of one of the hills on which the city of Jerusalem was built. On this hill formerly stood the city of the Jebusites, and when David took it from them he transferred to it his court, and it was called the city of David, or the holy hill. It was in the southern part of the city. As Zion became the residence of the court, and was the most important part of the city, the name was often used to denote the city itself, and is often applied to the whole of Jerusalem. The phrase 'daughter of Zion' here means Zion itself, or Jerusalem. The name daughter is given to it by a personification in accordance with a common custom in Eastern writers, by which beautiful towns and cities are likened to young females. The name mother is also applied in the same way. Perhaps the custom arose from the fact that when a city was built, towns and villages would spring up round it - and the first would be called the mother-city (hence, the word metropolis). The expression was also employed as an image of beauty, from a fancied resemblance between a beautiful town and a beautiful and well-dressed woman. Thus Psa 45:13, the phrase daughter of Tyre, means Tyre itself; Psa 137:8, daughter of Babylon, that is, Babylon; Isa 37:22, 'The virgin, the daughter of Zion;' Jer 46:2; Isa 23:12; Jer 14:17; Num 21:23, Num 21:32, (Hebrew); Jdg 11:26. Is left. נותרה nôtherâh. The word used here denotes left as a part or remnant is left - not left entire, or complete, but in a weakened or divided state.

As a cottage - literally, "a shade," or "shelter" - כסכה kesûkkâh, a temporary habitation erected in vineyards to give shelter to the grape gatherers, and to those who were uppointed to watch the vineyard to guard it from depredations; compare the note at Mat 21:33. The following passage from Mr. Jowett's 'Christian Researches,' describing what he himself saw, will throw light on this verse. 'Extensive fields of ripe melons and cucumbers adorned the sides of the river (the Nile). They grew in such abundance that the sailors freely helped themselves. Some guard, however, is placed upon them. Occasionally, but at long and desolate intervals, we may observe a little hut, made of reeds, just capable of containing one man; being in fact little more than a fence against a north wind. In these I have observed, sometimes, a poor old man, perhaps lame, protecting the property. It exactly illustrates Isa 1:8.' 'Gardens were often probably unfenced, and formerly, as now, esculent vegetables were planted in some fertile spot in the open field. A custom prevails in Hindostan, as travelers inform us, of planting in the commencement of the rainy season, in the extensive plains, an abundance of melons, cucumbers, gourds, etc. In the center of the field is an artificial mound with a hut on the top, just large enough to shelter a person from the storm and the heat;' Bib. Dic. A.S.U. The sketch in the book will convey a clear idea of such a cottage. Such a cottage would be designed only for a temporary habitation. So Jerusalem seemed to be left amidst the surrounding desolation as a temporary abode, soon to be destroyed.

As a lodge - The word lodge here properly denotes a place for passing the night, but it means also a temporary abode. It was erected to afford a shelter to those who guarded the enclosure from thieves, or from jackals, and small foxes. 'The jackal,' says Hasselquist, 'is a species of mustela, which is very common in Palestine, especially during the vintage, and often destroys whole vineyards, and gardens of cucumbers.'

A garden of cucumbers - The word cucumbers here probably includes every thing of the melon kind, as well as the cucumber. They are in great request in that region on account of their cooling qualities, and are produced in great abundance and perfection. These things are particularly mentioned among the luxuries which the Israelites enjoyed in Egypt, and for which they sighed when they were in the wilderness. Num 11:5 : 'We remember - the cucumbers and the melons,' etc. The cucumber which is produced in Egypt and Palestine is large - usually a foot in length, soft, tender, sweet, and easy of digestion (Gesenius), and being of a cooling nature, was especially delicious in their hot climate. The meaning here is, that Jerusalem seemed to be left as a temporary, lonely habitation, soon to be forsaken and destroyed.

As a besieged city - נצוּרה כעיר ke‛ı̂yr netsôrâh. Lowth. 'As a city taken by siege.' Noyes. "'So is the delivered city.' This translation was first proposed by Arnoldi of Marburg. It avoids the incongruity of comparing a city with a city, and requires no alteration of the text except a change of the vowel points. According to this translation, the meaning will be, that all things round about the city lay desolate, like the withered vines of a cucumber garden around the watchman's hut; in other words, that the city alone stood safe amidst the ruins caused by the enemy, like the hut in a gathered garden of cucumber." Noyes. According to this interpretation, the word נצוּרה netsôrâh is derived not from צור tsûr, to besiege, to press, to straiten; but from נצר nâtsar, to preserve, keep, defend; compare Eze 6:12. The Hebrew will bear this translation; and the concinnity of the comparison will thus be preserved. I rather prefer, however, the common interpretation, as being more obviously the sense of the Hebrew, and as being sufficiently in accordance with the design of the prophet. The idea then is, that of a city straitened by a siege, yet standing as a temporary habitation, while all the country around was lying in ruins. Jerusalem, alone preserved amidst the desolation spreading throughout the land, will resemble a temporary lodge in the garden - itself soon to be removed or destroyed. The essential idea, whatever translation is adopted, is that of the solitude, loneliness, and temporary continuance of even Jerusalem, while all around was involved in desolation and ruin.

Except ... - It is owing entirely to the mercy of God, that we are not like Sodom. The prophet traces this not to the goodness of the nation, not to any power or merit of theirs, but solely to the mercy of God. This passage the apostle Paul has used in an argument to establish the doctrine of divine sovereignty in the salvation of people; see the note at Rom 9:29.

The Lord - Hebrew Yahweh. Note Isa 1:2.

Of hosts - צבאות tsebâ'ôth - the word sometimes translated "Sabaoth"; Rom 9:29; Jam 5:4. The word means literally armies or military hosts. It is applied, however, to the angels which surround the throne of God; Kg1 22:19; Ch2 18:18; Psa 103:21; and to the stars or constellations that appear to be marshalled in the sky; Jer 33:22; Isa 40:26. This host, or the "host of heaven," was frequently an object of idolatrous worship; Deu 4:19; Deu 17:3; Kg2 17:16. God is called Yahweh of hosts because he is at the head of all these armies, as their leader and commander; he marshals and directs them - as a general does the army under his command. 'This,' says Gesenius, 'is the most common name of God in Isaiah, and in Jeremiah, Zechariah, and Malachi. It represents him as the ruler of the hosts of heaven, that is, the angels and the stars. Sometimes, but less frequently, we meet with the appellation Yahweh, God of hosts. Hence, some suppose the expression Yahweh of hosts to be elliptical. But it is not a correct assertion that Yahweh, as a proper name, admits of no genitive. But such relations and adjuncts as depend upon the genitive, often depend upon proper names. So in Arabic, one is called Rebiah of the poor in reference to his liability.' The name is given here, because to save any portion of a nation so wicked implied the exercise of the same power as that by which he controlled the hosts of heaven.

Remnant - A small part - that which is left. It means here, that God had spared a portion of the nation, so that they were not entirely overthrown.

We should have been as Sodom ... - This does not refer to the character of the people, but to their destiny. If God had not interposed to save them they would have been overwhelmed entirely as Sodom was; compare Gen 19:24-25.

Hear the word of the Lord - The message of God. Having stated the calamities under which the nation was groaning, the prophet proceeds to address the rulers, and to state the cause of all these woes.

Ye rulers of Sodom - The incidental mention Sodom in the previous verse gives occasion for this beautiful transition, and abrupt and spirited address. Their character and destiny were almost like those of Sodom, and the prophet therefore openly addresses the rulers as being called to preside over a people like those in Sodom. There could have been no more severe or cutting reproof of their wickedness than to address them as resembling the people whom God overthrew for their enormous crimes.

To what purpose - לי למה lâmâh lı̂y. 'What is it to me; or what profit or pleasure can I have in them?' God here replies to an objection which might be urged by the Jews to the representation which had been made of their guilt. The objection would be, that they were strict in the duties of their religion, and that they even abounded in offering victims of sacrifice. God replies in this and the following verses, that all this would be of no use, and would meet with no acceptance, unless it were the offering of the heart. He demanded righteousness; and without that, all external offerings would be vain. The same sentiment often occurs in the Old Testament.

Hath Jehovah as great delight in burnt-offerings and sacrifices

As in obeying the voice of the Lord?

Behold, to obey is better than sacrifice,

And to hearken than the fat of rams.

Sa1 15:22.

To what purpose shall frankincense be brought unto me from Sabah?

Or the rich aromatic reed from a far country?

Your burnt-offerings are not acceptable,

Nor your sacrifices pleasant unto me.

Jer 6:20. Blaney.

For I desired mercy and not sacrifice;

And the knowledge of God more than burnt-offerings.

Hos 6:6.

I hate, I despise your solemn feast days,

And I will not smell in your solemn assemblies;

Though ye offer me your burnt-offerings,

And your meat-offerings

I will not accept them;

Neither will I regard the thank-offerings of your fat beasts.

Take thou away from me the noise of thy songs;

For I will not hear the melody of thy viols.

But let judgment run down as waters,

And righteousness as a mighty stream.

Amo 5:21-24.

Is the multitude - There was no deficiency in the amount of offerings. It was admitted that they complied in this respect with the requirements of the law; and that they offered an abundance of sacrifices, so numerous as to be called a multitude - רב rôb, a vast number. Hypocrites abound in outward religious observances just in proportion to their neglect of the spiritual requirements of God's word; compare Mat 23:23.

Your sacrifices - זבחיכב zibechēykeb, from זבח zâbach, to slay; especially to slay for sacrifice. The word used here denotes any sacrifice which was made by blood; but is distinguished from the burnt-offering from the fat, that this was not entirely consumed. It is applied to the sin-offering, trespass-offering, thank-offering. The word also stands opposed to the offerings which were made without blood מנחה minchāh. Any offering that consisted in an animal that was slain came under this general denomination of sacrifice, Exo 10:25; Lev 17:8; Num 15:5.

burnt-offerings - עלות 'olôth, from עלה ‛âlâh, to go up, ascend. It is applied to a sacrifice that was wholly consumed, or made to ascend on an altar. It corresponds to the Greek ὁλόκαυστον holokauston, that which is entirely consumed. Such offerings abounded among the Hebrews. The burnt-offering was wholly consumed on the altar, excepting the skin and the blood. The blood was sprinkled round the altar, and the other parts of the animal which was slain, were laid upon the altar and entirely burned; see Lev. 1. This was commonly a voluntary offering; and this shows their zeal to comply with the external forms of religion.

I am full - שׂבעתי s'âba‛etı̂y, I am satiated. The word is usually applied to food and drink, denoting satisfaction, or satiety. It is used here with great force, denoting that their offerings had been so numerous and so incessant, that God was satiated with them. It means that he was weary, tired, disgusted with them. Thus, in Job 7:4 : 'I am full - שׂבעתי s'âba‛etı̂y - of tossings to and fro unto the dawning of the day.' Pro 25:17 :

Withdraw thy foot from thy neighbor's house,

Lest he be weary (Hebrew full) of thee, and hate thee.

Fat ... - They were required to offer, not the lame, or the diseased Deu 15:21; Deu 17:1; Lev 23:12; Mal 1:7-8; and God admits here that they had externally complied with this requirement. The fat was burned on the altar.

I delight not - That is; I delight; not in them when offered without the heart; or I delight not in them in comparison with works of righteousness; see Amo 5:21-24; Ps. 4:9-13; Psa 51:16-19.

When you come to appear before me - The temple was in Jerusalem, and was regarded as the habitation, or dwelling-place, of the God of Israel. Particularly, the most holy place of the temple was deemed the place of his sacred abode. The Shekinah - from שׁכן shâkan, to dwell - the visible symbol of his presence, rested on the cover of the ark, and from this place he was accustomed to commune with his people, and to give responses to their requests. Hence, 'to appear before God,' Hebrew 'to be seen before my face,' פני לראות lerâ'ôth pânāy for פני את 'et pânāy, means to appear in his temple as a worshipper. The phrase occurs in this sense in the following places: Exo 34:23-24; Deu 31:11; Sa1 1:22; Psa 42:3.

Who hath required this - The Jews were required to appear there to worship God Exo 23:17; Deu 16:16; but it was not required that they should appear with that spirit and temper. A similar sentiment is expressed in Psa 50:16.

At your hand - From you. The emphasis in this expression is to be laid on your. 'Who has asked it of you?' It was indeed the duty of the humble, and the sincere, to tread those courts, but who had required such hypocrites as they were to do it? God sought the offerings of pure worshippers, not those of the hypocritical and the profane.

To tread my courts - The courts of the temple were the different areas or open spaces which surrounded it. None entered the temple itself but the priests. The people worshipped God in the courts assigned them around the temple. In one of those courts was the altar of burnt-offerings; and the sacrifices were all made there; see the notes at Mat 21:12. To tread his courts was an expression therefore, equivalent to, to worship. To tread the courts of the Lord here, has the idea of profanation. Who has required you to tread those courts with this hollow, heartless service? It is often used in the sense of treading down, or trampling on, Kg2 7:17-20; Dan 8:7-10; Isa 63:3-16.

Bring no more - God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which it was done. He desired a better state of mind; he preferred purity of heart to all this external homage.

Vain - Hebrew "offering of vanity" - שׁוא shâv' - offerings which were hollow, false, deceitful, and hypocritical.

Oblations - מנחת minchath. This word properly denotes a gift, or present, of any kind Gen 32:13, and then especially a present or offering to the Deity, Gen 4:3-5. It does not denote a bloody offering, but what is improperly rendered in the Old Testament, a meat-offering Lev 2:1; Lev 6:14; Lev 9:17 - an offering made of flour or fruits, with oil and frankincense. A small part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt, Lev 2:1, Lev 2:9, Lev 2:13. The proper translation would have been meat or flour-offering rather than meat-offering, since the word meat with us now denotes animal food only.

Incense - More properly frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera. Its leaves were like those of a pear-tree. It grew around Mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dogdays. It was much used in worship, not only by the Jews, but by the pagan. When burned, it produced an agreeable odor; and hence, it is called a sacrifice of sweet smell, an odor acceptable to God; compare Phi 4:18. That which was burned among the Jews was prepared in a special manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way than that prescribed by the law: see Exo 30:34, ...

Is an abomination - Is hateful, or an object of abhorrence; that is, as it was offered by them, with hollow service, and with hypocritical hearts.

The new moons - On the appearance of the new moon. in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-offering, were required to be offered to God, Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October), was the beginning of their civil year, and was commanded to be observed as a festival, Lev 23:24-25. The appearance of the new moon was announced by the blowing of silver trumpets, Num 10:10. Hence, the annual festival was called sometimes, 'the memorial of the blowing of trumpets.' The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation; but persons were stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem, and when it was discovered, the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year, but it is not improbable that the Jews observed each return of the new moon as such.

And sabbaths - שׁבת shabbâth, from שׁבת shâbath, "to cease to do anything"; "to rest from labor." The words used here are all in the singular number, and should have been rendered 'the new moon, and the sabbath, and the calling of the assembly;' though used in a collective sense. The sabbaths here refer not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest Gen 2:2-3; and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness, Lev 16:31; 23:24-39.

The calling of assemblies - The solemn convocations or meetings at their festivals and fasts.

I cannot away with - Hebrew אוּכל לא lo' 'ûkal - I cannot bear, or endure.

It is iniquity - That is, in the way in which it is conducted. This is a strong emphatic expression. It is not merely evil, and tending to evil; but it is iniquity itself. There was no mixture of good.

Even the solemn meeting - The word which is used here - עצרה ‛ătsârâh - comes from the verb עצר ‛âtsar, which signifies to shut up, or to close; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they shut up, or closed the sacred festivals. Hence, that day was called the great day of the feast, as being a day of special solemnity and impressiveness; see the note at Joh 7:37; compare Lev. 23:3-36. In the translation of this word, however, there is a great variety in the ancient versions. Vulgate, 'Your assemblies are iniquitous.' Septuagint, 'Your new moons, and sabbaths, and great day, I cannot endure; fasting and idleness.' Chald. Paraph., 'Sacrifice is abominable before me; and your new moons, and sabbaths, "since you will not forsake your sins, so that your prayer may be heard in the time of your assembling." Syriac, 'In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that (that is, sacrifices) which has been Obtained by fraud and violence.' The English translation has, however, probably expressed the correct sense of the Hebrew.

Your appointed feasts - That is, your assemblies convened on regular set times - מועד mô‛êd, from יעד yâ‛ad, to fix, to appoint. Hengstenberg (Chris. iii. p. 87) has shown that this word (מועדים mô‛ĕdı̂ym) is applied in the Scriptures only to the sabbath, passover, pentecost, day of atonement, and feast of tabernacles. Prof. Alexander, in loc. It is applied to those festivals, because they were fixed by law to certain periods of the year. This verse is a very impressive repetition of the former, as if the soul was full of the subject, and disposed to dwell upon it.

My soul hateth - I hate. Psa 11:5. The nouns נפשׁ nephesh, soul, and רוּח rûach, spirit, are often used to denote the person himself, and are to be construed as "I." Thus, Isa 26:9 : 'With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early;' that is, 'I myself seek thee; I myself do desire thee.' So the phrase, 'deliver my soul,' - נפשׁי napheshı̂y - that is, deliver me, Psa 22:20; Psa 84:3; Psa 86:13-14; that thy soul may bless me, Gen 27:19; his soul shall dwell at ease, Psa 25:13; compare Num 11:6; Lev 16:29; Isa 55:2-3; Job 16:4. So the word spirit: 'Thy watchfulness hath preserved my spirit' - רוּחי rûchı̂y - Job 10:12; compare Psa 31:6; Kg1 21:5. The expression here is emphatic, denoting cordial hatred: odi ex animo.

They are a trouble - טרח ṭôrach. In Deu 1:12, this word denotes a burden, an oppressive lead that produces weariness in bearing it. It is a strong expression, denoting that their acts of hypocrisy and sin had become so numerous, that they became a heavy, oppressive lead.

I am weary to bear them - This is language which is taken from the act of carrying a burden until a man becomes weary and faint. So, in accordance with human conceptions, God represents himself as burdened with their vain oblations, and evil conduct. There could be no more impressive statement of the evil effects of sin, than that even Omnipotence was exhausted as with a heavy, oppressive burden.

Ye spread forth your hands - This is an expression denoting the act of supplication. When we ask for help, we naturally stretch out our hands, as if to receive it. The expression therefore is equivalent to 'when ye pray, or implore mercy.' Compare Exo 9:29; Exo 17:11-12; Kg1 8:22.

I will hide mine eyes ... - That is, I will not attend to, or regard your supplications. The Chaldee Paraphrase is, 'When your priests expand their hands to pray for you.'

Your hands ... - This is given as a reason why he would not hear. The expression full of blood, denotes crime and guilt of a high order - as, in murder, the hands would be dripping in blood, and as the stain on the hands would be proof of guilt. It is probably a figurative expression, not meaning literally that they were murderers, but that they were given to rapine and injustice; to the oppression of the poor, the widow, etc. The sentiment is, that because they indulged in sin, and came, even in their prayers, with a determination still to indulge it, God would not hear them. The same sentiment is elsewhere expressed; Psa 66:18 : 'If I regard iniquity in my heart, the Lord will not hear me;' Pro 28:9 : 'He that turneth away his ear from hearing the law, even his prayer shall be abomination;' Jer 16:10-12; Zac 7:11-12; Pro 1:28-29. This is the reason why the prayers of sinners are not heard - But the truth is abundantly taught in the Scriptures, that if sinners will forsake their sins, the greatness of their iniquity is no obstacle to forgiveness; Isa 1:18; Mat 11:28; Luk 16:11-24.

Wash you - This is, of course, to be understood in a moral sense; meaning that they should put away their sins. Sin is represented in the Scriptures as defiling or polluting the soul Eze 20:31; Eze 23:30; Hos 5:8; Hos 9:4; and the removal of it is represented by the act of washing; Psa 51:2 : 'Wash me thoroughly from mine iniquity, and cleanse me from my sin;' Jer 4:14 : 'O Jerusalem, wash thine heart from wickedness, that thou mayest be saved;' Job 9:30; Co1 6:11; Heb 10:22; Pe2 2:22; Rev 1:5; Rev 7:14. It is used here in close connection with the previous verse, where the prophet says that their hands were flied with blood. He now admonishes them to wash away that blood, with the implied understanding, that then their prayers would be heard. It is worthy of remark, also, that the prophet directs them to do this themselves. He addresses them as moral agents, and as having ability to do it. This is the uniform manner in which God addresses sinners in the Bible, requiring them to put away their sins, and to make themselves a new heart. Compare Eze 18:31-32.

The evil of your doings - This is a Hebraism, to denote your evil doings.

From before mine eyes - As God is omniscient, to put them away from before his eyes, is to put them away altogether. To pardon or forgive sin, is often expressed by hiding it; Psa 51:9 :

Hide thy face from my sins.

Cease to do evil - Compare Pe1 3:10-11. The prophet is specifying what was necessary in order that their prayers might be heard, and that they might find acceptance with God. What he states here is a universal truth. If sinners wish to find acceptance with God, they must come renouncing all sin; resolving to put away everything that God hates, however dear it may be to the heart. Compare Mar 9:43-47.

Learn to do well - , To learn here is to become accustomed to, to practice it. To do well stands opposed to all kinds of evil. "Seek judgment." The word "judgment" - משׁפט mishpâṭ - here means justice. The direction refers particularly to magistrates, and it is evident that the prophet had them particularly in his view in all this discourse. Execute justice between man and man with impartiality. The word "seek" - דרשׁוּ dı̂reshû - means to pursue, to search for, as an object to be gained; to regard, or care for it, as the main thing. Instead of seeking gain, and bribes, and public favor, they were to make it an object of intense interest to do justice.

Relieve - - אשׁרוּ 'asherû - literally, make straight, Or right (margin, righten). The root - אשׁר 'âshar - means to proceed, to walk forward in a direct line; and bears a relation to ישׁר yâshar, to be straight. Hence, it often means to be successful or prosperous - to go straight forward to success. In Piel, which is the form used here, it means to cause to go straight; and hence, applied to leaders, judges, and guides, to conduct those under their care in a straight path, anal not in the devices and crooked Ways of sin; Pro 23:19 :

Hear thou, my son, and he wise,

And guide אשׁר 'asher, "make straight") thine heart in the way.

The oppressed - Him to whom injustice has been done in regard to his character, person, or property; compare the notes at Isa 58:6.

Judge the fatherless - Do justice to him - vindicate his cause. Take not advantage of his weak and helpless, condition - his ignorance and want of experience. This charge was particularly necessary on account of the facilities which the guardians of orphans have to defraud or oppress, without danger of detection or punishment. Orphans have no experience. Parents are their natural protectors; and therefore God especially charged on their guardians to befriend and do justice to them; Deu 24:17 : 'Thou shalt not pervert the judgment of the stranger, nor the fatherless, nor take the widow's raiment to pledge.'

Plead for - Contend for her rights. Aid her by vindicating her cause. She is unable to defend herself; she is liable to oppression; and her rights may be taken away by the crafty and designing. It is remarkable that God so often insists on this in the Scriptures, and makes it no small part of religion; Deu 14:29; Deu 24:17; Exo 22:22 : 'Ye shall not afflict any widow, or fatherless child.' The ancient views of piety on this subject are expressed in the language, and in the conduct of Job. Thus, impiety was said to consist in oppressing the fatherless and widow.

They drive away the donkey of the fatherless,

They take the widow's ox for a pledge.

Job 24:3.

He evil-entreateth the barren that beareth not,

And doeth not good to the widow.

Job 24:21.

Job's own conduct was an illustration of the elevated and pure views of ancient piety:

When the ear heard me, then it blessed me;

And when the eye saw me, it gave witness to me;

Because I delivered the poor that cried,

And the fatherless,

And him that had none to help him.

The blessing of him that was ready to perish came upon me;

And I caused the widow's heart to leap for joy.

Job 29:11-13.

See also Jer 7:6; Mal 3:5; Jam 1:27. Hence, God is himself represented as the vindicator of the rights of the widow and orphan:

A father of the fatherless,

And a judge of the widows,

Is God in his holy habitation.

Psa 68:5.

Leave thy fatherless children, I will preserve them alive;

And let thy widows trust in me.

Jer 49:11.

Come now - This is addressed to the nation of Israel; and the same exhortation is made to all sinners. It is a solemn act on the part of God, submitting the claims and principles of his government to reason, on the supposition that men may see the propriety of his service, and of his plan.

Let us reason together - ונוכחה venivākechâh from יכח yâkach, not used in Kal, but in Hiphil; meaning to show, to prove. Job 13:15 : 'Surely I will prove my ways (righteous) before him;' that is, I will justify my ways before him. Also to correct, reprove, convince, Job 32:12; to rebuke, reproach, censure, Job 6:25; to punish, Job 5:17; Pro 3:12; to judge, decide, Isa 11:3; to do justice, Isa 11:4; or to contend, Job 13:3; Jo