Isaiah 4

In this chapter we have,

I. A threatening of the paucity and scarceness of man (ver. 1), which might fitly enough have been added to the close of the foregoing chapter, to which it has a plain reference.

II. A promise of the restoration of Jerusalem's peace and purity, righteousness and safety, in the days of the Messiah, ver. 2 -6. Thus, in wrath, mercy is remembered, and gospel grace is a sovereign relief, in reference to the terrors of the law and the desolations made by sin.

Isaiah 4:1

Humiliation of the Daughters of Zion. B. C. 758.

¹ And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

It was threatened (ch. 3:25) that the mighty men should fall by the sword in war, and it was threatened as a punishment to the women that affected gaiety and a loose sort of conversation. Now here we have the effect and consequence of that great slaughter of men,

1. That though Providence has so wisely ordered that, communibus annis – on an average of years, there is nearly an equal number of males and females born into the world, yet, through the devastations made by war, there should scarcely be one man in seven left alive. As there are deaths attending the bringing forth of children, which are peculiar to the woman, who was first in transgression, so, to balance that, there are deaths peculiar to men, those by the sword in the high places of the field, which perhaps devour more than child-bed does. Here it is foretold that such multitudes of men should be cut off that there should be seven women to one man.

2. That by reason of the scarcity of men, though marriage should be kept up for the raising of recruits and the preserving of the race of mankind upon earth, yet the usual method of it should be quite altered, – that, whereas men ordinarily make their court to the women, the women should now take hold of the men, foolishly fearing (as Lot's daughters did, when they saw the ruin of Sodom and perhaps thought it reached further than it did) that in a little time there would be none left (Gen. 19:31), – that whereas women naturally hate to come in sharers with others, seven should now, by consent, become the wives of one man, – and that whereas by the law the husband was obliged to provide food and raiment for his wife (Exod. 21:10), which with many would be the most powerful argument against multiplying wives, these women will be bound to support themselves; they will eat bread of their own earning, and wear apparel of their own working, and the man they court shall be at no expense upon them, only they desire to be called his wives, to take away the reproach of a single life. They are willing to be wives upon any terms, though ever so unreasonable; and perhaps the rather because in these troublesome times it would be a kindness to them to have a husband for their protector. Paul, on the contrary, thinks the single state preferable in a time of distress, 1 Cor. 7:26. It were well if this were not introduced here partly as a reflection upon the daughters of Zion, that, notwithstanding the humbling providences they were under (ch. 3:18), they remained unhumbled, and, instead of repenting of their pride and vanity, when God was contending with them for them, all their care was to get husbands – that modesty, which is the greatest beauty of the fair sex, was forgotten, and with them the reproach of vice was nothing to the reproach of virginity, a sad symptom of the irrecoverable desolations of virtue.

Isaiah 4:2-6

The Future Glory of Zion. B. C. 758.

² In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. ³ And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: ⁴ When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. ⁵ And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. ⁶ And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

By the foregoing threatenings Jerusalem is brought into a very deplorable condition: every thing looks melancholy. But here the sun breaks out from behind the cloud. Many exceedingly great and precious promises we have in these verses, giving assurance of comfort which may be discerned through the troubles, and of happy days which shall come after them, and these certainly point at the kingdom of the Messiah, and the great redemption to be wrought out by him, under the figure and type of the restoration of Judah and Jerusalem by the reforming reign of Hezekiah after Ahaz and the return out of their captivity in Babylon; to both these events the passage may have some reference, but chiefly to Christ. It is here promised, as the issue of all these troubles,

I. That God will raise up a righteous branch, which shall produce fruits of righteousness (v. 2): In that day, that same day, at that very time, when Jerusalem shall be destroyed and the Jewish nation extirpated and dispersed, the kingdom of the Messiah shall be set up; and then shall be the reviving of the church, when every one shall fear the utter ruin of it.

1. Christ himself shall be exalted. He is the branch of the Lord, the man the branch; it is one of prophetical names, my servant the branch (Zech. 3:8; 6:12), the branch of righteousness (Jer. 23:5; 33:15), a rod out of the stem of Jesse and a branch out of his roots (ch. 11:1), and this, as some think, is alluded to when he is called a Nazarene, Matt. 2:23. Here he is called the branch of the Lord, because planted by his power and flourishing to his praise. The ancient Chaldee paraphrase here reads it, The Christ, or Messiah, of the Lord. He shall be the beauty, and glory, and joy. (1.) He shall himself be advanced to the joy set before him and the glory which he had with the Father before the world was. He that was a reproach of men, whose visage was marred more than any man's, is now, in the upper world, beautiful and glorious, as the sun in his strength, admired and adored by angels. (2.) He shall be beautiful and glorious in the esteem of all believers, shall gain an interest in the world, and a name among men above every name. To those that believe he is precious, he is an honour (1 Pet. 2:7), the fairest of ten thousand (Cant. 5:10), and altogether glorious. Let us rejoice that he is so, and let him be so to us.

2. His gospel shall be embraced. The success of the gospel is the fruit of the branch of the Lord; all the graces and comforts of the gospel spring from Christ. But it is called the fruit of the earth because it sprang up in this world and was calculated for the present state. And Christ compares himself to a grain of wheat, that falls into the ground and dies, and so brings forth much fruit, John 12:24. The success of the gospel is represented by the earth's yielding her increase (Ps. 67:6), and the planting of the Christian church is God's sowing it to himself in the earth, Hos. 2:23. We may understand it of both the persons and the things that are the products of the gospel: they shall be excellent and comely, shall appear very agreeable and be very acceptable to those that have escaped of Israel, to that remnant of the Jews which was saved from perishing with the rest in unbelief, Rom. 11:5. Note, If Christ be precious to us, his gospel will be so and all its truths and promises – his church will be so, and all that belong to it. These are the good fruit of the earth, in comparison with which all other things are but weeds. It will be a good evidence to us that we are of the chosen remnant, distinguished from the rest that are called Israel, and marked for salvation, if we are brought to see a transcendent beauty in Christ, and in holiness, and in the saints, the excellent ones of the earth. As a type of this blessed day, Jerusalem, after Sennacherib's invasion and after the captivity in Babylon, should again flourish as a branch, and be blessed with the fruits of the earth. Compare ch. 37:31, 32. The remnant shall again take root downward and bear fruit upward. And if by the fruit of the earth here we understand the good things of this life, we may observe that these have peculiar sweetness in them to the chosen remnant, who, having a covenant – right to them, have the most comfortable use of them. If the branch of the Lord be beautiful and glorious in our eyes, even the fruit of the earth also will be excellent and comely, because then we may take it as the fruit of the promise, Ps. 37:16; 1 Tim. 4:8.

II. That God will reserve to himself a holy seed, v. 3. When the generality of those that have a place and a name in Zion and in Jerusalem shall be cut off as withered branches, by their own unbelief, yet some shall be left. Some shall remain, some shall still cleave to the church, when its property is altered and it has become Christian; for God will not quite cast off his people, Rom. 11:1. There is here and there one that is left. Now,

1. This is a remnant according to the election of grace (as the apostle speaks, Rom. 11:5), such as are written among the living, marked in the counsel and fore-knowledge of God for life and salvation, written to life (so the word is), designed and determined for it unalterably; for "what I have written I have written." Those that are kept alive in killing dying times were written for life in the book of divine Providence; and shall we not suppose those who are rescued from a greater death to be such as were written in the Lamb's book of life? Rev. 13:8. As many as were ordained unto eternal life believed to the salvation of the soul, Acts 13:48. Note, All that were written among the living shall be found among the living, every one; for of all that were given to Christ he will lose none.

2. It is a remnant under the dominion of grace; for every one that is written among the living, and is accordingly left, shall be called holy, shall be holy, and shall be accepted of God accordingly. Those only that are holy shall be left when the Son of man shall gather out of his kingdom every thing that offends; and all that are chosen to salvation are chosen to sanctification. See 2 Thess. 2:13; Eph. 1:4.

III. That God will reform his church and will rectify and amend whatever is amiss in it, v. 4. Then the remnant shall be called holy, when the Lord shall have washed away their filth, washed it from among them by cutting off the wicked persons, washed it from within them by purging out the wicked thing. They shall not be called so till they are in some measure made so. Gospel times are times of reformation (Heb. 9:10), typified by the reformation in the days of Hezekiah and that after captivity, to which this promise refers. Observe,

1. The places and persons to be reformed. Jerusalem, though the holy city, needed reformation; and, being the holy city, the reformation of that would have a good influence upon the whole kingdom. The daughters of Zion also must be reformed, the women in a particular manner, whom he had reproved, ch. 3:16. When they were decked in their ornaments they thought themselves wondrously clean; but, being proud of them, the prophet call them their filth, for no sin is more abominable to God than pride. Or by the daughters of Zion may be meant the country towns and villages, which were related to Jerusalem as the mother-city, and which needed reformation.

2. The reformation itself. The filth shall be washed away; for wickedness is filthiness, particularly blood-shed, for which Jerusalem was infamous (2 Kings 21:16), and which defiles the land more than any other sin. Note, The reforming of a city is the cleansing of it. When vicious customs and fashions are suppressed, and the open practice of wickedness is restrained, the place is made clean and sweet which before was a dunghill; and this is not only for its credit and reputation among strangers, but for the comfort and health of the inhabitants themselves.

3. The author of the reformation: The Lord shall do it. Reformation-work is God's work; if any thing be done to purpose in it, it is his doing. But how? By the judgment of his providence the sinners were destroyed and consumed; but it is by the Spirit of his grace that they are reformed and converted. This is the work that is done, not by might, nor by power, but by the Spirit of the Lord of hosts (Zech. 4:6), working both upon the sinners themselves that are to be reformed and upon magistrates, ministers, and others that are to be employed as instruments of reformation. The Spirit herein acts, (1.) As a spirit of judgment, enlightening the mind, convincing the conscience, – as a spirit of wisdom, guiding us to deal prudently, (Isa. 52:13), – as a discerning, distinguishing, Spirit, separating between the precious and the vile. (2.) As a Spirit of burning, quickening and invigorating the afflictions, and making men zealously affected in a good work. The Spirit works as fire, Matt. 3:11. An ardent love to Christ and souls, and a flaming zeal against sin, will carry men on with resolution in their endeavours to turn away ungodliness from Jacob. See Isa. 32:15, 16.

IV. That God will protect his church, and all that belong to it (v. 5, 6); when they are purified and reformed they shall no longer lie exposed, but God will take a particular care of them. Those that are sanctified are well fortified; for God will be to them a guide and a guard.

1. Their tabernacles shall be defended, v. 5.

(1.) This writ of protection refers to, [1.] Their dwelling places, the tabernacles of their rest, their own houses, where they worship God alone, and with their families. That blessing which is upon the habitation of the just shall be a protection to it, Prov. 3:33. In the tabernacles of the righteous shall the voice of rejoicing and salvation be, Ps. 118:15. Note, God takes particular cognizance and care of the dwelling-places of his people, of every one of them, the poorest cottage as well as the statliest palace. When iniquity is put far from the tabernacle the Almighty shall be its defence, Job 22:23, 26. [2.] Their assemblies or tabernacles of meeting for religious worship. No mention is made of the temple, for the promise points at a time when not one stone of that shall be left upon another; but all the congregations of Christians, though but two or three met together in Christ's name, shall be taken under the special protection of heaven; they shall be no more scattered, no more disturbed, nor shall any weapon formed against them prosper. Note, we ought to reckon it a great mercy if we have liberty to worship God in public, free from the alarms of the sword of war or persecution.

(2.) This writ of protection is drawn up, [1.] In a similitude taken from the safety of the camp of Israel when they marched through the wilderness. God will give to the Christian church as real proofs, though not so sensible, of his care of them, as he then gave to Israel. The Lord will again create a cloud and smoke by day, to screen them from the scorching heat of the sun, and the shining of a flaming fire by night, to enlighten and warm the air, which in the night is cold and dark. See Exod. 13:21; Neh. 9:19. This pillar of cloud and fire interposed between the Israelites and the Egyptians, Exod. 14:20. Note, Though miracles have ceased, yet God is the same to the New-Testament church that he was to Israel of old; the very same yesterday, to-day, and for ever. [2.] In a similitude taken from the outside cover of rams' skins and badgers' skins that was upon the curtains of the tabernacle, as if every dwelling place of Mount Zion and every assembly were as dear to God as that tabernacle was: Upon all the glory shall be a defense, to save it from wind and weather. Note, The church on earth has its glory. Gospel truths and ordinances, the scriptures and the ministry, are the church's glory; and upon all this glory there is a defence, and ever shall be, for the gates of hell shall not prevail against the church. If God himself be the glory in the midst of it, he will himself be a wall of fire around about it, impenetrable and impregnable. Grace in the soul is the glory of it, and those that have it are kept by the power of God as in a strong-hold, 1 Pet. 1:5.

2. Their tabernacle shall be a defence to them, v. 6. God's tabernacle was a pavilion to the saints (Ps. 27:5); but, when that is taken down, they shall not want a covert: the divine power and goodness shall be a tabernacle to all the saints. God himself will be their hiding-place (Ps. 32:7); they shall be at home in him, Ps. 91:9. He will himself be to them as the shadow of a great rock (ch. 32:2) and his name a strong tower, Prov. 18:10. He will be not only a shadow from the heat in the daytime, but a covert from storm and rain. Note, In this world we must expect change of weather and all the inconveniences that attend it; we shall meet with storm and rain in this lower region, and at other times the heat of the day no less burdensome; but God is a refuge to his people in all weathers.

Isaiah 5

In this chapter the prophet, in God's name, shows the people of God their transgressions, even the house of Jacob their sins, and the judgments which were likely to be brought upon them for their sins,

I. By a parable, under the similitude of an unfruitful vineyard, representing the great favours God had bestowed upon them, their disappointing his expectations from them, and the ruin they had thereby deserved, ver. 1 -7.

II. By an enumeration of the sins that did abound among them, with a threatening of punishments that should answer to the sins.

1. Covetousness, and greediness of worldly wealth, which shall be punished with famine, ver. 8 -10.

2. Rioting, revelling, and drunkenness (ver. 11, 12, 22, 23), which shall be punished with captivity and all the miseries that attend it, ver. 13 -17.

3. Presumption in sin, and defying the justice of God, ver. 18, 19.

4. Confounding the distinctions between virtue and vice, and so undermining the principles of religion, ver. 20.

5. Self-conceit, ver. 21.

6. Perverting justice, for which, and the other instances of reigning wickedness among them, a great and general desolation in threatened, which should lay all waste (ver. 24, 25), and which should be effected by a foreign invasion (ver. 26 -30), referring perhaps to the havoc made not long after by Sennacherib's army.

Isaiah 5:1-7

Israel Compared to a Vineyard. B. C. 758.

¹ Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: ² And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. ³ And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. ⁴ What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? ⁵ And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: ⁶ And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. ⁷ For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

See what variety of methods the great God takes to awaken sinners to repentance by convincing them of sin, and showing them their misery and danger by reason of it. To this purport he speaks sometimes in plain terms and sometimes in parables, sometimes in prose and sometimes in verse, as here. "We have tried to reason with you (ch. 1:18); now let us put your case into a poem, inscribed to the honour of my well beloved." God the Father dictates it to the honour of Christ his well beloved Son, whom he has constituted Lord of the vineyard. The prophet sings it to the honour of Christ too, for he is his well beloved. The Old-Testament prophets were friends of the bridegroom. Christ is God's beloved Son and our beloved Saviour. Whatever is said or sung of the church must be intended to his praise, even that which (like this) tends to our shame. This parable was put into a song that it might be the more moving and affecting, might be the more easily learned and exactly remembered, and the better transmitted to posterity; and it is an exposition of he song of Moses (Deut. 32), showing that what he then foretold was now fulfilled. Jerome says, Christ the well-beloved did in effect sing this mournful song when he beheld Jerusalem and wept over it (Luke 19:41), and had reference to it in the parable of the vineyard (Matt. 21:33, etc.), only here the fault was in the vines, there in the husbandmen. Here we have,

I. The great things which God had done for the Jewish church and nation. When all the rest of the world lay in common, not cultivated by divine revelation, that was his vineyard, they were his peculiar people. He acknowledged them as his own, set them apart for himself. The soil they were planted in was extraordinary; it was a very fruitful hill, the horn of the son of oil; so it is in the margin. There was plenty, a cornucopia; and there was dainty: they did there eat the fat and drink the sweet, and so were furnished with abundance of good things to honour God with in sacrifices and free-will offerings. The advantages of our situation will be brought into the account another day. Observe further what God did for this vineyard.

1. He fenced it, took it under his special protection, kept it night and day under his own eye, lest any should hurt it, ch. 27:2, 3. If they had not themselves thrown down their fence, no inroad could have been made upon them, Ps. 125:2; 121:4.

2. He gathered the stones out of it, that, as nothing from without might damage it, so nothing within might obstruct its fruitfulness. He proffered his grace to take away the stony heart.

3. He planted it with the choicest vine, set up a pure religion among them, gave them a most excellent law, instituted ordinances very proper for the keeping up of their acquaintance with God, Jer. 2:21.

4. He built a tower in the midst of it, either for defence against violence or for the dressers of the vineyard to lodge in; or rather it was for the owner of the vineyard to sit in, to take a view of the vines (Cant. 7:12) – a summer-house. The temple was this tower, about which the priests lodged, and where God promised to meet his people, and gave them the tokens of his presence among them and pleasure in them.

5. He made a wine-press therein, set up his altar, to which the sacrifices, as the fruits of the vineyard, should be brought.

II. The disappointment of his just expectations from them: He looked that it should bring forth grapes, and a great deal of reason he had for that expectation. Note, God expects vineyard-fruit from those that enjoy vineyard-privileges, not leaves only, as Mark 11:12. A bare profession, though ever so green, will not serve: there must be more than buds and blossoms. Good purposes and good beginnings are good things, but not enough; there must be fruit, a good heart and a good life, vineyard fruit, thoughts and affections, words and actions, agreeable to the Spirit, which is the fatness of the vineyard (Gal. 5:22, 23), answerable to the ordinances, which are the dressings of the vineyard, acceptable to God, the Lord of the vineyard, and fruit according to the season. Such fruit as this God expects from us, grapes, the fruit of the vine, with which they honour God and man (Judg. 9:13); and his expectations are neither high nor hard, but righteous and very reasonable. Yet see how his expectations are frustrated: It brought forth wild grapes; not only no fruit at all, but bad fruit, worse than none, grapes of Sodom, Deut. 32:32.

1. Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness, Heb. 12:15. Where grace does not work corruption will.

2. Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking, as theirs mentioned in ch. 1:11. Counterfeit graces are wild grapes.

III. An appeal to themselves whether upon the whole matter God must not be justified and they condemned, v. 3, 4. And now the case is plainly stated: O inhabitants of Jerusalem, and men of Judah! judge, I pray you, betwixt me and my vineyard. This implies that God was blamed about them. There was a controversy between them and him; but the equity was so plain on his side that he could venture to put the decision of the controversy to their own consciences. "Let any inhabitant of Jerusalem, any man of Judah, that has but the use of his reason and a common sense of equity and justice, speak his mind impartially in this matter." Here is a challenge to any man to show,

1. Any instance wherein God had been wanting to them: What could have been done more to my vineyard, that I have not done in it? He speaks of the external means of fruitfulness, and such as might be expected from the dresser of a vineyard, from whom it is not required that he should change the nature of the vine. What ought to have been done more? so it may be read. They had everything requisite for instruction and direction in their duty, for quickening them to it and putting them in mind of it. No inducements were wanting to persuade them to it, but all arguments were used that were proper to work either upon hope or fear; and they had all the opportunities they could desire for the performance of their duty, the new moons, and the sabbaths, and solemn feasts; They had the scriptures, the lively oracles, a standing ministry in the priests and Levites, besides what was extraordinary in the prophets. No nation had statutes and judgments so righteous.

2. Nor could any tolerable excuse be offered for their walking thus contrary to God. "Wherefore, what reason can be given why it should bring forth wild grapes, when I looked for grapes?" Note, The wickedness of those that profess religion, and enjoy the means of grace, is the most unreasonable unaccountable thing in the world, and the whole blame of it must lie upon the sinners themselves. "If thou scornest, thou alone shalt bear it, and shalt not have a word to say for thyself in the judgment of the great day." God will prove his own ways equal and the sinner's ways unequal.

IV. Their doom read, and a righteous sentence passed upon them for their bad conduct towards God (v. 5, 6): "And now go to, since nothing can be offered in excuse of the crime or arrest of the judgement, I will tell you what I am now determined to do to my vineyard. I will be vexed and troubled with it no more; since it will be good for nothing, it shall be good for nothing; in short, it shall cease to be a vineyard, and be turned into a wilderness: the church of the Jews shall be unchurched; their charter shall be taken away, and they shall become lo-ammi – not my people."

1. "They shall no longer be distinguished as a peculiar people, but be laid in common: I will take away the hedge thereof, and then it will soon be eaten up and become as bare as other ground." They mingled with the nations and therefore were justly scattered among them.

2. "They shall no longer be protected as God's people, but left exposed. God will not only suffer the wall to go to decay, but he will break it down, will remove all their defences from them, and then they will become an easy prey to their enemies, who have long waited for an opportunity to do them a mischief, and will now tread them down and trample upon them."

3. "They shall no longer have the face of a vineyard, and the form and shape of a church and commonwealth, but shall be levelled and laid waste." This was fulfilled when Jerusalem for their sakes was ploughed as a field, Mic. 3:12.

4. "No more pains shall be taken with them by magistrates or ministers, the dressers and keepers of their vineyard; it shall not be pruned nor digged, but every thing shall run wild, and nothing shall come up but briers and thorns, the products of sin and the curse," Gen. 3:18. When errors and corruptions, vice and immorality, go without check or control, no testimony borne against them, no rebuke given them or restraint put upon them, the vineyard is unpruned, is not dressed, or ridded; and then it will soon be like the vineyard of the man void of understanding, all grown over with thorns.

5. "That which completes its woe is that the dews of heaven shall be withheld; he that has the key of the clouds will command them that they rain no rain upon it, and that alone is sufficient to run it into a desert." Note, God in a way of righteous judgment, denies his grace to those that have long received it in vain. The sum of all is that those who would not bring forth good fruit should bring forth none. The curse of barrenness is the punishment of the sin of barrenness, as Mark 11:14. This had its partial accomplishment in the destruction of Jerusalem by the Chaldeans, its full accomplishment in the final rejection of the Jews, and has its frequent accomplishment in the departure of God's Spirit from those persons who have long resisted him and striven against him, and the removal of his gospel from those places that have been long a reproach to it, while it has been an honour to them. It is no loss to God to lay his vineyard waste; for he can, when he please, turn a wilderness into a fruitful field; and when he does thus dismantle a vineyard, it is but as he did by the garden of Eden, which, when man had by sin forfeited his place in it, was soon levelled with common soil.

V. The explanation of this parable, or a key to it (v. 7), where we are told,

1. What is meant by the vineyard (it is the house of Israel, the body of the people, incorporated in one church and commonwealth), and what by the vines, the pleasant plants, the plants of God's pleasure, which he had been pleased in and delighted in doing good to; they are the men of Judah; these he had dealt graciously with, and from them he expected suitable returns.

2. What is meant by the grapes that were expected and the wild grapes that were produces: He looked for judgment and righteousness, that the people should be honest in all their dealings and the magistrates should strictly administer justice. This might reasonably be expected among a people that had such excellent laws and rules of justice given them (Deut. 4:8); but the fact was quite otherwise; instead of judgment there was the cruelty of the oppressors, and instead of righteousness the cry of the oppressed. Every thing was carried by clamour and noise, and not by equity and according to the merits of the cause. It is sad with a people when wickedness has usurped the place of judgment, Eccl. 3:16. It is very sad with a soul when instead of the grapes of humility, meekness, patience, love, and contempt of the world, which God looks for, there are the wild grapes of pride, passion, discontent, malice, and contempt of God – instead of the grapes of praying and praising, the wild grapes of cursing and swearing, which are a great offence to God. Some of the ancients apply this to the Jews in Christ's time, among whom God looked for righteousness (that is, that they should receive and embrace Christ), but behold a cry, that cry, Crucify him, crucify him.

Isaiah 5:8-17

Worldly-Mindedness Reproved; The Punishment of the Sensual. B. C. 758.

⁸ Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! ⁹ In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant. ¹⁰ Yea, ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephah. ¹¹ Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! ¹² And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands. ¹³ Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. ¹⁴ Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. ¹⁵ And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: ¹⁶ But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. ¹⁷ Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

The world and the flesh are the two great enemies that we are in danger of being overpowered by; yet we are in no danger if we do not ourselves yield to them. Eagerness of the world, and indulgence of the flesh, are the two sins against which the prophet, in God's name, here denounces woes. These were sins which then abounded among the men of Judah, some of the wild grapes they brought forth (v. 4), and for which God threatens to bring ruin upon them. They are sins which we have all need to stand upon our guard against and dread the consequences of.

I. Here is a woe to those who set their hearts upon the wealth of the world, and place their happiness in that, and increase it to themselves by indirect and unlawful means (v. 8), who join house to house and lay field to field, till there be no place, no room for anybody to live by them. If they could succeed, they would be placed alone in the midst of the earth, would monopolize possessions and preferments, and engross all profits and employments to themselves. Not that it is a sin for those who have a house and a field, of they have wherewithal, to purchase another; but

1. Their fault is, (1.) That they are inordinate in their desires to enrich themselves, and make it their whole care and business to raise an estate, as if they had nothing to mind, nothing to seek, nothing to do, in this world, but that. They never know when they have enough, but the more they have the more they would have; and, like the daughters of the horseleech, they cry, Give, give. They cannot enjoy what they have, nor do good with it, but are constantly contriving and studying to make it more. They must have variety of houses, a winter-house, and a summer-house, and if another man's house or field lie convenient to theirs, as Naboth's vineyard to Ahab's, they must have that too, or they cannot be easy. (2.) That they are herein careless of others, nay, and injurious to them. They would live so as to let nobody live but themselves. So that their insatiable covetings may be gratified, they care not what becomes of all about them, what encroachments they make upon their neighbours' rights, what hardships they put upon those that they have power over or advantage against, nor what base and wicked arts they use to heap up treasure to themselves. They would swell so big as to fill all space, and yet are still unsatisfied (Eccl. 5:10), as Alexander, who, when he fancied he had conquered the world, wept because he had not another world to conquer. Deficiente terrâ, non impletur avaritia – If the whole earth were monopolized, avarice would thirst for more. What! will you be placed alone in the midst of the earth? (so some read it); will you be so foolish as to desire it, when we have so much need of the service of others and so much comfort in their society? Will you be so foolish as to expect that the earth shall be forsaken for us (Job 18:4), when it is by multitudes that the earth is to be replenished? An propter vos solos tanta terra creata est? – Was the wide world created merely for you? Lyra.

2. That which is threatened as the punishment of this sin is that neither the houses nor the fields they were thus greedy of should turn to any account, v. 9, 10. God whispered it to the prophet in his ear, as he speaks in a like case (ch. 22:14): It was revealed in my ears by the Lord of hosts (as God told Samuel a thing in his ear, 1 Sam. 9:15); he thought he heard it still sounding in his ears; but he proclaimed it, as he ought, upon the house-tops, Matt. 10:27. (1.) That the houses they were so fond of should be untenanted, should stand long empty, and should yield them no rent, and go out of repair: Many houses shall be desolate, the people that should dwell in them, being cut off by sword, famine, or pestilence, or carried into captivity; or trade being dead, and poverty coming upon the country like an armed man, those that had been housekeepers were forced to become lodgers, or shift for themselves elsewhere. Even great and fair houses, that would invite tenants, and (there being a scarcity of tenants) might be taken at low rates, shall stand empty without inhabitants. God created not the earth in vain; he formed it to be inhabited, ch. 45:18. But men's projects are often frustrated, and what they frame answers not the intention. We have a saying, That fools build houses for wise men to live in; but sometimes, as the event proves, they are built for no man to live in. God has many ways to empty the most populous cities. (2.) That the fields they were so fond of should be unfruitful (v. 10): Ten acres of vineyard shall yield only such a quantity of grapes as will make but one bath of wine (which was about eight gallons), and the seed of a homer, a bushel's sowing of ground, shall yield but an ephah, which was the tenth part of a homer; so that through the barrenness of the ground, or the unreasonableness of the weather, they should not have more than a tenth part of their seed again. Note, Those that set their hearts upon the world will justly be disappointed in their expectations from it.

II. Here is a woe to those that dote upon the pleasures and delights of sense, v. 11, 12. Sensuality ruins men as certainly as worldliness and oppression. As Christ pronounces a woe against those that are rich, so also against those that laugh now and are full (Luke 6:24, 25), and fare sumptuously, Luke 16:19. Observe,

1. Who the sinners are against whom this woe is denounced. (1.) They are such as are given to drink; they make their drinking their business, have their hearts upon it, and overcharge themselves with it. They rise early to follow strong drink, as husbandmen and tradesmen do to follow their employments; as if they were afraid of losing time from that which is the greatest misspending of time. Whereas commonly those that are drunken are drunken in the night, when they have despatched the business of the day, these neglect business, abandon it, and give up themselves to the service of the flesh; for they sit at their cups all day, and continue till night, till wine inflame them – inflame their lusts (chambering and wantonness follow upon rioting and drunkenness) – inflame their passions; for who but such have contentions and wounds without cause? Prov. 23:29 -35. They make a perfect trade of drinking; nor do they seek the shelter of the night for this work of darkness, as men ashamed of it, but count it a pleasure to riot in the day-time. See 2 Pet. 2:13. (2.) They are such as are given to mirth. They have their feasts, and they are so merrily disposed that they cannot dine or sup without music, musical instruments of all sorts, like David (Amos 6:5), like Solomon (Eccl. 2:8); the harp and the viol, the tabret and pipe, must accompany the wine, that every sense may be gratified to a nicety; they take the timbrel and harp, Job 21:12. The use of music is lawful in itself; but when it is excessive, when we set our hearts upon it, misspend time in it, so that it crowds our spiritual and divine pleasures and draws away the heart from God, then it turns into sin for us. (3.) They are such as never give their mind to any thing that is serious: They regard not the work of the Lord; they observe not his power, wisdom, and goodness, in those creatures which they abuse and subject to vanity, nor the bounty of his providence in giving them those good things which they make the food and fuel of their lusts. God's judgments have already seized them, and they are under the tokens of his displeasure, but they regard not; they consider not the hand of God in all these things; his hand is lifted up, but they will not see, because they will not disturb themselves in their pleasures nor think what God is doing with them.

2. What the judgments are which are denounced against them, and in part executed. It is here foretold, (1.) that they should be dislodged; the land should spue out these drunkards (v. 13): My people (so they call themselves, and were proud of it) have therefore gone into captivity, are as sure to go as if they were gone already, because they have no knowledge; how should they have knowledge when by their excessive drinking they make sots and fools of themselves? They set up for wits; but because they regard not God's controversy with them, nor take any care to make their peace with him, they may truly be said to have no knowledge; and the reason is because they will have none; they are inconsiderate and wilful, and are therefore destroyed for lack of knowledge. (2.) That they should be impoverished, and come to want that which they had wasted and abused to excess: Even their glory are men of famine, subject to it and slain by it; and their multitude are dried up with thirst. Both the great men and the common people are ready to perish for want of bread and water. This is the effect of the failure of the corn (v. 10), for the king himself is served of the field, Eccl. 5:9. And when the vintage fails the drunkards are called upon to weep, because the new wine is cut off from their mouth (Joel 1:5), and not so much because now they want it as because when they had it they abused it. It is just with God to make men want that for necessity which they have abused to excess. (3.) What multitudes should be cut off by famine and sword (v. 14): Therefore hell has enlarged herself. Tophet, the common burying-place, proves too little; so many are there to be buried that they shall be forced to enlarge it. The grave has opened her mouth without measure, never saying, It is enough, Prov. 30:15, 16. It may be understood of the place of the damned; luxury and sensuality fill these regions of darkness and horror; there those are tormented who made a god of their belly, Luke 16:25; Phil. 3:19. (4.) That they should be humbled and abased, and all their honours laid in the dust. This will be done effectually by death and the grave: Their glory shall descend, not only to the earth, but into it; it shall not descend after them (Ps. 49:17), to stand them in any stead on the other side death, but it shall die and be buried with them – poor glory, which will thus wither! Did they glory in their numbers? Their multitude shall go down to the pit, Ezek. 31:18; 32:32. Did they glory in the figure they made? Their pomp shall be at an end; their shouts with which they triumphed, and were attended. Did they glory in their mirth? Death will turn it into mourning; he that rejoices and revels, and never knows what it is to be serious, shall go thither where there are weeping and wailing. Thus the mean man and the mighty man meet together in the grave and under mortifying judgments. Let a man be ever so high, death will bring him low – ever so mean, death will bring him lower, in the prospect of which the eyes of the lofty should now be humbled, v. 15. It becomes those to look low that must shortly be laid low.

3. What the fruit of these judgments shall be.

(1.) God shall be glorified, v. 16. He that is the Lord of hosts, and the holy God, shall be exalted and sanctified in the judgment and righteousness of these dispensations. His justice must be owned in bringing those low what exalted themselves; and herein he is glorified, [1.] As a God is irresistible power. He will herein be exalted as the Lord of hosts, that is able to break the strongest, humble the proudest, and tame the most unruly. Power is not exalted but in judgment. It is the honour of God that, though he has a mighty arm, yet judgment and justice are always the habitation of his throne, Ps. 89:13, 14. [2.] As a God of unspotted purity. He that is holy, infinitely holy, shall be sanctified (that is, shall be owned and declared to be holy) in the righteous punishment of proud men. Note, When proud men are humbled the great God is honoured, and ought to be honoured by us.

(2.) Good people shall be relieved and succoured (v. 17): Then shall the lambs feed after their manner; the meek ones of the earth, who followed the Lamb, who were persecuted, and put into fear by those proud oppressors, shall feed quietly, feed in the green pastures, and there shall be none to make them afraid. See Ezek. 34:14. When the enemies of the church are cut off then have the churches rest. They shall feed at their pleasure; so some read it. Blessed are the meek, for they shall inherit the earth, and delight themselves in abundant peace. They shall feed according to their order or capacity (so others read it), as they are able to hear the word, that bread of life.

(3.) The country shall be laid waste, and become a prey to the neighbours: The waste places of the fats ones, the possessions of those rich men that lived at their ease, shall be eaten by strangers that were nothing akin to them. In the captivity the poor of the land were left for vine-dressers and husbandmen (2 Kings 25:12); these were the lambs that fed in the pastures of the fats ones, which were laid in common for strangers to eat. When the church of the Jews, those fat ones, was laid waste, their privileges were transferred to the Gentiles, who had been long strangers, and the lambs of Christ's flock were welcome to them.

Isaiah 5:18-30

Denunciations against Sin. B. C. 758.

¹⁸ Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: ¹⁹ That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! ²⁰ Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! ²¹ Woe unto them that are wise in their own eyes, and prudent in their own sight! ²² Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: ²³ Which justify the wicked for reward, and take away the righteousness of the righteous from him! ²⁴ Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. ²⁵ Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. ²⁶ And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: ²⁷ None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: ²⁸ Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: ²⁹ Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. ³⁰ And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.

Here are,

I. Sins described which will bring judgments upon a people: and this perhaps is not only a charge drawn up against the men of Judah who lived at that time, and the particular articles of that charge, though it may relate primarily to them, but is rather intended for warning to all people, in all ages, to take heed of these sins, as destructive both to particular persons and to communities, and exposing men to God's wrath and his righteous judgments. Those are here said to be in a woeful condition,

1. Who are eagerly set upon sin, and violent in their sinful pursuits (v. 18), who draw iniquity with cords of vanity, who take as much pains to sin as the cattle do that draw a team, who put themselves to the stretch for the gratifying of their inordinate appetites, and, to humour a base lust, offer violence to nature itself. They think themselves as sure of compassing their wicked project as if they were pulling it towards them with strong cart-ropes; but they will find themselves disappointed, for they will prove cords of vanity, which will break when they come to any stress. For the righteous Lord will cut in sunder the cords of the wicked, Ps. 129:4; Job 4:8; Prov. 22:8. They are by long custom and confirmed habits so hardened in sin that they cannot get clear of it. Those that sin through infirmity are drawn away by sin; those that sin presumptuously draw iniquity to them, in spite of the oppositions of Providence and the checks of conscience. Some by sin understand the punishment of sin: they pull God's judgments upon their own heads as it were, with cart-ropes.

2. Who set the justice of God at defiance, and challenge the Almighty to do his worst (v. 19): They say, Let him make speed, and hasten his work; this is the same language with that of the scoffers of the last days, who say, Where is the promise of his coming? and therefore it is that, like them, they draw iniquity with cords of vanity, are violent and daring in sin, and walk after their own lusts, 2 Pet. 3:3, 4. (1.) They ridicule the prophets, and banter them. It is in scorn that they call God the Holy One of Israel, because the prophets used with great veneration to call him so. (2.) They will not believe the revelation of God's wrath from heaven against their ungodliness and unrighteousness; unless they see it executed, they will not know it, as if the curse were brutum fulmen – a mere flash, and all the threatenings of the word bugbears to frighten fools and children. (3.) If God should appear against them, as he has threatened, yet they think themselves able to make their part good with him, and provoke him to jealousy, as if they were stronger than he, 1 Cor. 10:22. "We have heard his word, but it is all talk; let him hasten his work, we shall shift for ourselves well enough." Note, Those that wilfully persist in sin consider not the power of God's anger.

3. Who confound and overthrow the distinctions between moral good and evil, who call evil good and moral evil (v. 20), who not only live in the omission of that which is good, but condemn it, argue against it, and, because they will not practise it themselves, run it down in others, and fasten invidious epithets upon it – not only do that which is evil, but justify it, and applaud it, and recommend it to others as safe and good. Note, (1.) Virtue and piety are good, for they are light and sweet, they are pleasant and right; but sin and wickedness are evil; they are darkness, all the fruit of ignorance and mistake, and will be bitterness in the latter end. (2.) Those do a great deal of wrong to God, and religion, and conscience, to their own souls, and to the souls of others, who misrepresent these, and put false colours upon them – who call drunkenness good fellowship, and covetousness good husbandry, and, when they persecute the people of God, think they do him good service – and, on the other hand, who call seriousness ill-nature, and sober singularity ill-breeding, who say all manner of evil falsely concerning the ways of godliness, and do what they can to form in men's minds prejudices against them, and this in defiance of evidence as plain and convincing as that of sense, by which we distinguish, beyond contradiction, between light and darkness, and between that which to the taste is sweet and that which is bitter.

4. Who though they are guilty of such gross mistakes as these have a great opinion of their own judgments, and value themselves mightily upon their understanding (v. 21): They are wise in their own eyes; they think themselves able to disprove and baffle the reproofs and convictions of God's word, and to evade and elude both the searches and the reaches of his judgments; they think they can outwit Infinite Wisdom and countermine Providence itself. Or it may be taken more generally: God resists the proud, those particularly who are conceited of their own wisdom and lean to their own understanding; such must become fools, that they may be truly wise, or else, at their end they shall appear to be fools before all the world.

5. Who glory in it as a great accomplishment that they are able to bear a great deal of strong liquor without being overcome by it (v. 22), who are mighty to drink wine, and use their strength and vigour, not in the service of their country, but in the service of their lusts. Let drunkards know from this scripture that, (1.) They ungratefully abuse their bodily strength, which God has given them for good purposes, and by degrees cannot but weaken it. (2.) It will not excuse them from the guilt of drunkenness that they can drink hard and yet keep their feet. (3.) Those who boast of their drinking down others glory in their shame. (4.) How light soever men make of their drunkenness, it is a sin which will certainly lay them open to the wrath and curse of God.

6. Who, as judges, pervert justice, and go counter to all rules of equity, v. 23. This follows upon the former; they drink and forget the law (Prov. 31:5), and err through wine (ch. 28:7), and take bribes, that they may have wherewithal to maintain their luxury. They justify the wicked for reward, and find some pretence or other to clear him from his guilt and shelter him from punishment; and they condemn the innocent, and take away their righteousness from them, that is, overrule their pleas, deprive them of the means of clearing up their innocency, and give judgment against them. In causes between man and man, might and money would at any time prevail against right and justice; and he who was ever so plainly in the wrong would with a small bribe carry the cause and recover the costs. In criminal causes, though the prisoner ever so plainly appeared to be guilty, yet for a reward they would acquit him; if he were innocent, yet if he did not fee them well, nay, if they were feed by the malicious prosecutor, or if they themselves had spleen against him, they would condemn him.

II. The judgments described, which these sins would bring upon them. Let not those expect to live easily who live thus wickedly; for the righteous God will take vengeance, v. 24 -30. Here we may observe,

1. How complete this ruin will be, and how necessarily and unavoidably it will follow upon their sins. He had compared this people to a vine (v. 7), well fixed, and which, it was hoped, would be flourishing and fruitful; but the grace of God towards it was received in vain, and then the root became rottenness, being dried up from beneath, and the blossom would of course blow off as dust, as a light and worthless thing, Job 18:16. Sin weakens the strength, the root, of a people, so that they are easily rooted up; it defaces the beauty, the blossoms, of a people, and takes away the hopes of fruit. The sin of unfruitfulness is punished with the plague of unfruitfulness. Sinners make themselves as stubble and chaff, combustible matter, proper fuel to the fire of God's wrath, which then of course devours and consumes them, as the fire devours the stubble, and nobody can hinder it, or cares to hinder it. Chaff is consumed, unhelped and unpitied.

2. How just the ruin will be: Because they have cast away the law of the Lord of hosts, and would not have him to reign over them; and, as the law of Moses was rejected and thrown off, so the word of the Holy One of Israel by his servants the prophets, putting them in mind of his law and calling them to obedience, was despised and disregarded. God does not reject men for every transgression of his law and word; but, when his word is despised and his law cast away, what can they expect but that God should utterly abandon them?

3. Whence this ruin should come (v. 25): it is destruction from the Almighty. (1.) The justice of God appoints it; for that is the anger of the Lord which is kindled against his people, his necessary vindication of the honour of his holiness and authority. (2.) The power of God effects it: He has stretched forth his hand against them. That hand which had many a time been stretched out for them against their enemies is now stretched out against them at full length and in its full vigour; and who knows the power of his anger? Whether they are sensible of it or no, it is God that has smitten them, has blasted their vine and made it wither.

4. The consequences and continuance of this ruin. When God comes forth in wrath against a people the hills tremble, fear seizes even their great men, who are strong and high, the earth shakes under men and is ready to sink; and as this feels dreadful (what does more so than an earthquake?) so what sight can be more frightful than the carcases of men torn with dogs, or thrown as dung (so the margin reads it) in the midst of the streets? This intimates that great multitudes should be slain, not only soldiers in the field of battle, but the inhabitants of their cities put to the sword in cold blood, and that the survivors should neither have hands nor hearts to bury them. This is very dreadful, and yet such is the merit of sin that, for all this, God's anger is not turned away; that fire will burn as long as there remains any of the stubble and chaff to be fuel for it; and his hand, which he stretched forth against his people to smite them, because they do not by prayer take hold of it, nor by reformation submit themselves to it, is stretched out still.

5. The instruments that should be employed in bringing this ruin upon them: it should be done by the incursions of a foreign enemy, that should lay all waste. No particular enemy is named, and therefore we are to take it as a prediction of all the several judgments of this kind which God brought upon the Jews, Sennacherib's invasion soon after, and the destruction of Jerusalem by the Chaldeans first and at last by the Romans; and I think it is to be looked upon also as a threatening of the like desolation of those countries which harbour and countenance those sins mentioned in the foregoing verses; it is an exposition of those woes. When God designs the ruin of a provoking people,

(1.) He can send a great way off for instruments to be employed in effecting it; he can raise forces from afar, and summon them from the end of the earth to attend his service, v. 26. Those who know him not are made use of to fulfil his counsel, when, by reason of their distance, they can scarcely be supposed to have any ends of their own to serve. If God set up his standard, he can incline men's hearts to enlist themselves under it, though perhaps they know not why or wherefore. When the Lord of hosts is pleased to make a general muster of the forces he has at his command, he has a great army in an instant, Joel 2:2, 11. He needs not sound a trumpet, nor beat a drum, to give them notice or to animate them; no, he does but hiss to them, or rather whistle to them, and that is enough; they hear that, and that puts courage into them. Note, God has all the creatures at his beck.

(2.) He can make them come into the service with incredible expedition: Behold, they shall come with speed swiftly. Note, [1.] Those who will do God's work must not loiter, must not linger, nor shall they when his time has come. [2.] Those who defy God's judgments will be ashamed of their insolence when it is too late; they said scornfully (v. 19), Let him make speed, let him hasten his work, and they shall find, to their terror and confusion, that he will; in one hour has the judgment come.

(3.) He can carry them on in the service with amazing forwardness and fury. This is described here in very elegant and lofty expressions, v. 27 -30. [1.] Though their marches be very long, yet none among them shall be weary; so desirous they be to engage that they shall forget their weariness, and make no complaints of it. [2.] Though the way be rough, and perhaps embarrassed by the usual policies of war, yet none among them shall stumble, but all the difficulties in their way shall easily be got over. [3.] Though they be forced to keep constant watch, yet none shall slumber nor sleep, so intent shall they be upon their work, in prospect of having the plunder of the city for their pains. [4.] They shall not desire any rest of relaxation; they shall not put off their clothes, nor loose the girdle of their loins, but shall always have their belts on and swords by their sides. [5.] They shall not meet with the least hindrance to retard their march or oblige them to halt; not a latchet of their shoes shall be broken which they must stay to mend, as Josh. 9:13. [6.] Their arms and ammunition shall all be fixed, and in good posture; their arrows sharp, to wound deep, and all their bows bent, none unstrung, for they expect to be soon in action. [7.] Their horses and chariots of war shall all be fit for service; their horses so strong, so hardy, that their hoofs shall be like flint, far from being beaten, or made tender, by their long march; and the wheels of their chariots not broken, or battered, or out of repair, but swift like a whirlwind, turning round so strongly upon their axle-trees. [8.] All the soldiers shall be bold and daring (v. 29): Their roaring, or shouting, before a battle, shall be like a lion, who with his roaring animates himself, and terrifies all about him. Those who would not hear the voice of God speaking to them by his prophets, but stopped their ears against their charms, shall be made to hear the voice of their enemies roaring against them and shall not be able to turn a deaf ear to it. They shall roar like the roaring of the sea in a storm; it roars and threatens to swallow up, as the lion roars and threatens to tear in pieces. [9.] There shall not be the least prospect of relief or succour. The enemy shall come in like a flood, and there shall be none to lift up a standard against him. He shall seize the prey, and none shall deliver it, none shall be able to deliver it, nay, none shall so much as dare to attempt the deliverance of it, but shall give it up for lost. Let the distressed look which way they will, every thing appears dismal; for, if God frowns upon us, how can any creature smile? First, Look round to the earth, to the land, to that land that used to be the land of light and the joy of the whole earth, and behold darkness and sorrow, all frightful, all mournful, nothing hopeful. Secondly, Look up to heaven, and there the light is darkened, where one would expect to have found it. If the light is darkened in the heavens, how great is that darkness! If God hide his face, no marvel the heavens hide theirs and appear gloomy, Job 34:29. It is our wisdom, by keeping a good conscience, to keep all clear between us and heaven, that we may have light from above even when clouds and darkness are round about us.

Isaiah 6

Hitherto, it should seem, Isaiah had prophesied as a candidate, having only a virtual and tacit commission; but here we have him (if I may so speak) solemnly ordained and set apart to the prophetic office by a more express or explicit commission, as his work grew more upon his hands: or perhaps, having seen little success of his ministry, he began to think of giving it up; and therefore God saw fit to renew his commission here in this chapter, in such a manner as might excite and encourage his zeal and industry in the execution of it, though he seemed to labour in vain. In this chapter we have,

I. A very awful vision which Isaiah saw of the glory of God (ver. 1 -4), the terror it put him into (ver. 5), and the relief given him against that terror by an assurance of the pardon of his sins, ver. 6, 7.

II. A very awful commission which Isaiah received to go as a prophet, in God's name (ver. 8), by his preaching to harden the impenitent in sin and ripen them for ruin (ver. 9 -12) yet with a reservation of mercy for a remnant, (ver. 13). And it was as to an evangelical prophet that these things were shown him and said to him.

Isaiah 6:1-4

Isaiah's Heavenly Vision. B. C. 758.

¹ In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. ² Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. ³ And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. ⁴ And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (1 Sam. 3:20), was intended,

1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Acts 7:2), and to Moses, Exod. 3:2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory.

2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves.

The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Ps. 146:3, 4, 10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne.

What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence.

I. See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah – the essence of God (no man has seen that, or can see it), but Adonai – his dominion. He saw the Lord Jesus; so this vision is explained John 12:41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, John 17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Ps. 29:10. See the sovereignty of the Eternal Monarch: he sits upon a throne – a throne of glory, before which we must worship, – a throne of government, under which we must be subject, – and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction.

II. See his temple, his church on earth, filled with the manifestations of his glory. His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence.

III. See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (v. 2): Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire, Ps. 104:4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Dan. 7:10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, ch. 1:11), but,

1. Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints, Ps. 89:7. They not only cover their feet, those members of the body which are less honourable (1 Cor. 12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Acts 6:15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job 4:18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See 2 Cor. 3:18.

2. Two were made use of for flight; when they are sent on God's errands they fly swiftly (Dan. 9:21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luke 20:36.

IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, v. 3. Observe,

1. How this song was sung. With zeal and fervency – they cried aloud; and with unanimity – they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony.

2. What the song was; it is the same with that which is sung by the four living creatures, Rev. 4:8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Ps. 84:4. Note further, The church above is the same in its praises; there is no change of times or notes there. Two things the seraphim here give God the praise of: –

(1.) His infinite perfections in himself. Here is one of his most glorious titles praised: he is the Lord of hosts, of their hosts, of all hosts; and one of his most glorious attributes, his holiness, without which his being the Lord of hosts (or, as it is in the parallel place, Rev. 4:8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Ps. 62:11), but his holiness thrice, Holy, holy, holy. This bespeaks, [1.] The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again. [2.] The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave. [3.] The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so. [4.] It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, v. 8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Rev. 4:8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal.

(2.) The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Ps. 145:17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (v. 1), but, in the latter days, the earth shall be full of it.

V. Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, v. 4.

1. The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Ps. 50:4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Ps. 93:3, 4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble?

2. The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job 26:9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion, 2 Chron. 6:1.

Isaiah 6:5-8

Isaiah's Heavenly Vision. B. C. 758.

⁵ Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. ⁶ Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: ⁷ And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. ⁸ Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

Our curiosity would lead us to enquire further concerning the seraphim, their songs and their services; but here we leave them, and must attend to what passed between God and his prophet. Secret things belong not to us, the secret things of the world of angels, but things revealed to and by the prophets, which concern the administration of God's kingdom among men. Now here we have,

I. The consternation that the prophet was put into by the vision which he saw of the glory of God (v. 5): Then said I, Woe is me! I should have said, "Blessed art thou, who hast been thus highly favoured, highly honoured, and dignified, for a time, with the privilege of those glorious beings that always behold the face of our Father. Blessed were those eyes which saw the Lord sitting on his throne, and those ears which heard the angels' praises." And, one would think, he should have said, "Happy am I, for ever happy; nothing now shall trouble me, nothing make me blush or tremble;" but, on the contrary, he cries out, "Woe is me! for I am undone. Alas for me! I am a gone man; I shall surely die (Judges 13:22; 6:22); I am silenced; I am struck dumb, struck dead." Thus Daniel, when he heard the words of the angel, became dumb, and there was no strength, no breath, left in him, Dan. 10:15, 17. Observe,

1. What the prophet reflected upon in himself which terrified him: "I am undone if God deal with me in strict justice, for I have made myself obnoxious to his displeasure, because I am a man of unclean lips." Some think he refers particularly to some rash word he had spoken, or to his sinful silence in not reproving sin with the boldness and freedom that were necessary – a sin which God's ministers have too much cause to charge themselves with, and to blush at the remembrance of. But it may be taken more generally; I am a sinner; particularly, I have offended in word; and who is there that hath not? Jam. 3:2. We all have reason to bewail it before the Lord, (1.) That we are of unclean lips ourselves; our lips are not consecrated to God; he had not had the first-fruits of our lips (Heb. 13:15), and therefore they are counted common and unclean, uncircumcised lips, Exod. 6:30. Nay, they have been polluted with sin. We have spoken the language of an unclean heart, that evil communication which corrupts good manners, and whereby many have been defiled. We are unworthy and unmeet to take God's name into our lips. With what a pure lip did the angels praise God! "But," says the prophet, "I cannot praise him so, for I am a man of unclean lips." The best men in the world have reason to be ashamed of themselves, and the best of their services, when they come into comparison with the holy angels. The angels had celebrated the purity and holiness of God; and therefore the prophet, when he reflects upon sin, calls it uncleanness; for the sinfulness of sin is its contrariety to the holy nature of God, and upon that account especially it should appear both hateful and frightful to us. The impurity of our lips ought to be the grief of our souls, for by our words we shall be justified or condemned. (2.) That we dwell among those who are so too. We have reason to lament not only that we ourselves are polluted, but that the nature and race of mankind are so; the disease is hereditary and epidemic, which is so far from lessening our guilt that it should rather increase our grief, especially considering that we have not done what we might have done for the cleansing of the pollution of other people's lips; nay, we have rather learned their way and spoken their language, as Joseph in Egypt learned the courtier's oath, Gen. 42:16. "I dwell in the midst of a people who by their impudent sinnings are pulling down desolating judgments upon the land, which I, who am a sinner too, may justly expect to be involved in."

2. What gave occasion for these sad reflections at this time: My eyes have seen the King, the Lord of hosts. He saw God's sovereignty to be incontestable – he is the King; and his power irresistible – he is the Lord of hosts. These are comfortable truths to God's people, and yet they ought to strike an awe upon us. Note, A believing sight of God's glorious majesty should affect us all with reverence and godly fear. We have reason to be abased in the sense of that infinite distance that there is between us and God, and our own sinfulness and vileness before him, and to be afraid of his displeasure. We are undone if there be not a Mediator between us and this holy God, 1 Sam. 6:20. Isaiah was thus humbled, to prepare him for the honour he was now to be called to as a prophet. Note, Those are fittest to be employed for God who are low in their own eyes and are made deeply sensible of their own weakness and unworthiness.

II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, v. 6, 7. One of the seraphim immediately flew to him, to purify him, and so to pacify him. Note, God has strong consolations ready for holy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted; those that are struck down with the visions of God's glory shall soon be raised up again with the visits of his grace; he that tears will heal. Note, further, Angels are ministering spirits for the good of the saints, for their spiritual good. Here was one of the seraphim dismissed, for a time, from attending on the throne of God's glory, to be a messenger of his grace to a good man; and so well pleased was he with the office that he came flying to him. To our Lord Jesus himself, in his agony, there appeared an angel from heaven, strengthening him, Luke 22:43. Here is,

1. A comfortable sign given to the prophet of the purging away of his sin. The seraph brought a live coal from the altar, and touched his lips with it, not to hurt them, but to heal them – not to cauterize, but to cleanse them; for there were purifications by fire, as well as by water, and the filth of Jerusalem was purged by the spirit of burning, ch. 4:4. The blessed Spirit works as fire, Matt. 3:11. The seraph, being himself kindled with a divine fire, put life into the prophet, to make him also zealously affected; for the way to purge the lips from the uncleanness of sin is to fire the soul with the love of God. This live coal was taken from off the altar, either the altar of incense or that of burnt-offerings, for they had both of them fire burning on them continually. Nothing is powerful to cleanse and comfort the soul but what is taken from Christ's satisfaction and the intercession he ever lives to make in the virtue of that satisfaction. It must be a coal from his altar that must put life into us and be our peace; it will not be done with strange fire.

2. An explication of this sign: "Lo, this has touched thy lips, to assure thee of this, that thy iniquity is taken away and thy sin purged. The guilt of thy sin is removed by pardoning mercy, the guilt of thy tongue-sins. Thy corrupt disposition to sin is removed by renewing grace; and therefore nothing can hinder thee from being accepted with God as a worshipper, in concert with the holy angels, or from being employed for God as a messenger to the children of men." Those only who are thus purged from an evil conscience are prepared to serve the living God, Heb. 9:14. The taking away of sin is necessary to our speaking with confidence and comfort either to God in prayer or from God in preaching; nor are any so fit to display to others the riches and power of gospel-grace as those who have themselves tasted the sweetness and felt the influence of that grace; and those shall have their sin taken away who complain of it as a burden and see themselves in danger of being undone by it.

III. The renewing of the prophet's mission, v. 8. Here is a communication between God and Isaiah about this matter. Those that would assist others in their correspondence with God must not themselves be strangers to it; for how can we expect that God should speak by us if we never heard him speaking to us, or that we should be accepted as the mouth of others to God if we never spoke to him heartily for ourselves? Observe here,

1. The counsel of God concerning Isaiah's mission. God is here brought in, after the manner of men, deliberating and advising with himself: Whom shall I send? And who will go for us? God needs not either to be counselled by others or to consult with himself; he knows what he will do, but thus he would show us that there is a counsel in his whole will, and teach us to consider our ways, and particularly that the sending forth of ministers is a work not to be done but upon mature deliberation. Observe, (1.) Who it is that is consulting. It is the Lord God in his glory, whom he saw upon the throne high and lifted up. It puts an honour upon the ministry that, when God would send a prophet to speak in his name, he appeared in all the glories of the upper world. Ministers are the ambassadors of the King of kings; how mean soever they are, he who sends them is great; it is God in three persons (Who will go for us? as Gen. 1:26, Let us make man), Father, Son, and Holy Ghost. They all concur, as in the creating, so in the redeeming and governing of man. Ministers are ordained in the same name into which all Christians are baptized. (2.) What the consultation is: Whom shall I send? And who will go? Some think this refers to the particular message of wrath against Israel, v. 9, 10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Ezek. 3:14. But I rather take it more largely for all those messages which the prophet was entrusted to deliver, in God's name, to that people, in which that hardening work was by no means the primary intention, but a secondary effect of them, 2 Cor. 2:16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer. 49:19. God now appeared, attended with holy angels, and yet asks, Whom shall I send? For he would send them a prophet from among their brethren, Heb. 2:17. Note, [1.] It is the unspeakable favour of God to us that he is pleased to send us his mind by men like ourselves, whose terror shall not make us afraid, and who are themselves concerned in the messages they bring. Those who are workers together with God are sinners and sufferers together with us. [2.] It is a rare thing to find one who is fit to go for God, and carry his messages to the children of men: Whom shall I send? Who is sufficient? Such a degree of courage for God and concern for the souls of men as is necessary to make a man faithful, and withal such an insight into the mysteries of the kingdom of heaven as is necessary to make a man skilful, are seldom to be met with. Such an interpreter of the mind of God is one of a thousand, Job 33:23. [3.] None are allowed to go for God but those who are sent by him; he will own none but those whom he appoints, Rom. 10:15. It is Christ's work to put men into the ministry, 1 Tim. 1:12.

2. The consent of Isaiah to it: Then said I, Here am I; send me. He was to go on a melancholy errand; the office seemed to go a begging, and every body declined it, and yet Isaiah offered himself to the service. It is an honour to be singular in appearing for God, Judges 5:7. We must not say, "I would go if I thought I should have success;" but, "I will go, and leave the success to God. Here am I; send me." Isaiah had been himself in a melancholy frame (v. 5), full of doubts and fears; but now that he had the assurance of the pardon of his sin the clouds were blown over, and he was fit for service and forward to it. What he says denotes, (1.) His readiness: "Here am I, a volunteer, not pressed into the service." Behold me; so the word is. God says to us, Behold me (ch. 65:1), and, Here I am (ch. 58:9), even before we call; let us say so to him when he does call. (2.) His resolution; "Here I am, ready to encounter the greatest difficulties. I have set my face as a flint." Compare this with ch. 50:4 -7. (3.) His referring himself to God: "Send me whither thou wilt; make what use thou pleasest of me. Send me, that is, Lord, give me commission and full instruction; send me, and then, no doubt, thou wilt stand by me." It is a great comfort to those whom God sends that they go for God, and may therefore speak in his name, as having authority, and be assured that he will bear them out.

Isaiah 6:9-13

Judicial Blindness Threatened. B. C. 758.

⁹ And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. ¹⁰ Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. ¹¹ Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, ¹² And the LORD have removed men far away, and there be a great forsaking in the midst of the land. ¹³ But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil-tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.

God takes Isaiah at his word, and here sends him on a strange errand – to foretell the ruin of his people and even to ripen them for that ruin – to preach that which, by their abuse of it, would be to them a savour of death unto death. And this was to be a type and figure of the state of the Jewish church in the days of the Messiah, when they should obstinately reject the gospel, and should thereupon be rejected of God. These verses are quoted in part, or referred to, six times, in the New Testament, which intimates that in gospel time these spiritual judgments would be most frequently inflicted; and though they make the least noise, and come not with observation, yet they are of all judgments the most dreadful. Isaiah is here given to understand these four things: –

1. That the generality of the people to whom he was sent would turn a deaf ear to his preaching, and wilfully shut their eyes against all the discoveries of the mind and will of God which he had to make to them (v. 9): "Go, and tell this people, this foolish wretched people, tell them their own, tell them how stupid and sottish they are." Isaiah must preach to them, and they will hear him indeed, but that is all; they will not heed him; they will no understand him; they will not take any pains, nor use that application of mind which is necessary to the understanding of him; they are prejudiced against that which is the true intent and meaning of what he says, and therefore they will not understand him, or pretend they do not. They see indeed (for the vision is made plain on tables, so that he who runs may read it); but they perceive not their own concern in it; it is to them as a tale that is told. Note, There are many who hear the sound of God's word, but do not feel the power of it.

2. That, forasmuch as they would not be made better by his ministry, they should be made worse by it; those that were wilfully blind should be judicially blinded (v. 10): "They will not understand or perceive thee, and therefore thou shalt be instrumental to make their heart fat, senseless, and sensual, and so to make their ears yet more heavy, and to shut their eyes the closer; so that, at length, their recovery and repentance will become utterly impossible; they shall no more see with their eyes the danger they are in, the ruin they are upon the brink of, nor the way of escape from it; they shall no more hear with their ears the warnings and instructions that are given them, nor understand with their heart the things that belong to their peace, so as to be converted from the error of their ways, and thus be healed." Note, (1.) The conversion of sinners is the healing of them. (2.) A right understanding is necessary to conversion. (3.) God sometimes, in a way of righteous judgment, gives men up to blindness of mind and strong delusions, because they would not receive the truth in the love of it, 2 Thess. 2:10 -12. He that is filthy let him be filthy still. (4.) Even the word of God oftentimes proves a means of hardening sinners. The evangelical prophet himself makes the heart of this people fat, not only as he foretells it, passing this sentence upon them in God's name, and seals them under it, but as his preaching had a tendency to it, rocking some asleep in security (to whom it was a lovely song), and making others more outrageous, to whom it was such a reproach that they were not able to bear it. Some looked upon the word as a privilege, and their convictions were smothered by it (Jer. 7:4); others looked upon it as a provocation, and their corruptions were exasperated by it.

3. That the consequence of this would be their utter ruin, v. 11, 12. The prophet had nothing to object against the justice of this sentence, nor does he refuse to go upon such an errand, but asks, "Lord, how long?" (an abrupt question): "Shall it always be thus? Must I and other prophets always labour in vain among them, and will things never be better?" Or, (as should seem by the answer) "Lord, what will it come to at last? What will be in the end hereof?" In answer to this he is told that it should issue in the final destruction of the Jewish church and nation. "When the word of God, especially the word of the gospel, had been thus abused by them, they shall be unchurched, and consequently undone. Their cities shall be uninhabited, and their country houses too; the land shall be untilled, desolate with desolation (as it is in the margin), the people who should replenish the houses and cultivate the ground being all cut off by sword, famine, or pestilence, and those who escape with their lives being removed far away into captivity, so that there shall be a great and general forsaking in the midst of the land; that populous country shall become desert, and that glory of all lands shall be abandoned." Note, Spiritual judgments often bring temporal judgments along with them upon persons and places. This was in part fulfilled in the destruction of Jerusalem by the Chaldeans, when the land, being left desolate, enjoyed her sabbaths seventy years; but, the foregoing predictions being so expressly applied in the New Testament to the Jews in our Saviour's time, doubtless this points at the final destruction of that people by the Romans, in which it had a complete accomplishment, and the effects of it that people and that land remain under to this day.

4. That yet a remnant should be reserved to be the monuments of mercy, v. 13. There was a remnant reserved in the last destruction of the Jewish nation (Rom. 11:5, At this present time there is a remnant); for so it was written here: But in it shall be a tenth, a certain number, but a very small number in comparison with the multitude that shall perish in their unbelief. It is that which, under the law, was God's proportion; they shall be consecrated to God as the tithes were, and shall be for his service and honour. Concerning this tithe, this saved remnant, we are here told, (1.) That they shall return (ch. 6:13; 10:21), shall return from sin to God and duty, shall return out of captivity to their own land. God will turn them, and they shall be turned. (2.) That they shall be eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house, Mal. 3:10. The saving of this remnant shall be meat to the faith and hope of those that wish well to God's kingdom. (3.) That they shall be like a timber-tree in winter, which has life, though it has no leaves: As a teil-tree and as an oak, whose substance is in them even when they cast their leaves, so this remnant, though they may be stripped of their outward prosperity and share with others in common calamities, shall yet recover themselves, as a tree in the spring, and flourish again; though they fall, they shall not be utterly cast down. There is hope of a tree, though it be cut down, that it will sprout again, Job 14:7. (4.) That this distinguished remnant shall be the stay and support of the public interests. The holy seed in the soul is the substance of the man; a principle of grace reigning in the heart will keep life there; he that is born of God has his seed remaining in him, 1 John 3:9. So the holy seed in the land is the substance of the land, keeps it from being quite dissolved, and bears up the pillars of it, Ps. 75:3. See ch. 1:9. Some read the foregoing clause with this, thus: As the support at Shallecheth is in the elms and the oaks, so the holy seed is the substance thereof; as the trees that grow on either side of the causeway (the raised way, or terrace-walk, that leads from the king's palace to the temple, 1 Kings 10:5, at the gate of Shallecheth, 1 Chron. 26:16) support the causeway by keeping up the earth, which would otherwise be crumbling away, so the small residue of religious, serious, praying people, are the support of the state, and help to keep things together and save them from going to decay. Some make the holy seed to be Christ. The Jewish nation was therefore saved from utter ruin because out of it, as concerning the flesh, Christ was to come, Rom. 9:5. Destroy it not, for that blessing is in it (ch. 65:8); and when that blessing had come, it was soon destroyed. Now the consideration of this is designed for the support of the prophet in his work. Though far the greater part should perish in their unbelief, yet to some his word should be a savour of life unto life. Ministers do not wholly lose their labour if they be but instrumental to save one poor soul.

Isaiah 7

This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is,

I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem, ver. 1, 2.

II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved, ver. 3 -9.

III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him, ver. 10 -16.

IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness, ver. 17 -25. And this is written both for our comfort and for our admonition.

Isaiah 7:1-9

The Distress of Ahaz; Comfort Administered to Ahaz. B. C. 740.

¹ And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. ² And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. ³ Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; ⁴ And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. ⁵ Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, ⁶ Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: ⁷ Thus saith the Lord GOD, It shall not stand, neither shall it come to pass. ⁸ For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. ⁹ And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established.

The prophet Isaiah had his commission renewed in the year that king Uzziah died, ch. 6:1. Jotham his son reigned, and reigned well, sixteen years. All that time, no doubt, Isaiah prophesied as he was commanded, and yet we have not in this book any of his prophecies dated in the reign of Jotham; but this, which is put first, was in the days of Ahaz the son of Jotham. Many excellent useful sermons he preached which were not published and left upon record; for, if all that was memorable had been written, the world could not have contained the books, John 21:25. Perhaps in the reign of Ahaz, a wicked king, he had not opportunity to preach so much at court as in Jotham's time, and therefore then he wrote the more, for a testimony against them. Here is,

I. A very formidable design laid against Jerusalem by Rezin king of Syria and Pekah king of Israel, two neighbouring potentates, who had of late made descents upon Judah severally. At the end of the reign of Jotham, the Lord began to send against Judah Rezin and Pekah, 2 Kings 15:37. But now, in the second or third year of the reign of Ahaz, encouraged by their former successes, they entered into an alliance against Judah. Because Ahaz, though he found the sword over his head, began his reign with idolatry, God delivered him into the hand of the king of Syria and of the king of Israel (2 Chron. 28:5), and a great slaughter they made in his kingdom, v. 6, 7. Flushed with this victory, they went up towards Jerusalem, the royal city, to war against it, to besiege it, and make themselves masters of it; but it proved in the issue that they could not gain their point. Note, The sin of a land brings foreign invasions upon it and betrays the most advantageous posts and passes to the enemy; and God sometimes makes one wicked nation a scourge to another; but judgment, ordinarily, begins at the house of God.

II. The great distress that Ahaz and his court were in when they received advice of this design: It was told the house of David that Syria and Ephraim had signed a league against Judah, v. 2. This degenerate royal family is called the house of David, to put us in mind of that article of God's covenant with David (Ps. 89:30 -33), If his children forsake my law, I will chasten their transgression with the rod; but my loving-kindness will I not utterly take away, which is remarkably fulfilled in this chapter. News being brought that the two armies of Syria and Israel were joined, and had taken the field, the court, the city, and the country, were thrown into consternation; The heart of Ahaz was moved with fear, and then no wonder that the heart of his people was so, as the trees of the wood are moved with the wind. They were tossed and shaken, and put into a great disorder and confusion, were wavering and uncertain in their counsels, hurried hither and thither, and could not fix in any steady resolution. They yielded to the storm, and gave up all for gone, concluding it in vain to make any resistance. Now that which caused this fright was the sense of guilt and the weakness of their faith. They had made God their enemy, and knew not how to make him their friend, and therefore their fears tyrannised over them; while those whose consciences are kept void of offence, and whose hearts are fixed, trusting in God, need not be afraid of evil tidings; though the earth be removed, yet will not they fear; but the wicked flee at the shaking of a leaf, Lev. 26:36.

III. The orders and directions given to Isaiah to go and encourage Ahaz in his distress; not for his own sake (he deserved to hear nothing from God but words of terror, which might add affliction to his grief), but because he was a son of David and king of Judah. God had kindness for him for his father's sake, who must not be forgotten, and for his people's sake, who must not be abandoned, but would be encouraged if Ahaz were. Observe,

1. God appointed the prophet to meet Ahaz, though he did not send to the prophet to speak with him, nor desire him to enquire of the Lord for him (v. 3): Go to meet Ahaz. Note, God is often found of those who seek him not, much more will he be found of those who seek him diligently. He speaks comfort to many who not only are not worthy of it, but do not so much as enquire after it.

2. He ordered him to take his little son with him, because he carried a sermon in his name, Shear-jashub – A remnant shall return. The prophets sometimes recorded what they preached in the significant names of their children (as Hos. 1:4, 6, 9); therefore Isaiah's children are said to be for signs, ch. 8:18. This son was so called for the encouragement of those of God's people who were carried captive, assuring them that they should return, at least a remnant of them, which was more than they could pretend to merit; yet at this time God was better than his word; for he took care not only that a remnant should return, but the whole number of those whom the confederate forces of Syria and Israel had taken prisoners, 2 Chron. 28:15.

3. He directed him where he should find Ahaz. He was to meet with him not in the temple, or the synagogue, or royal chapel, but at the end of the conduit of the upper pool, where he was, probably with many of his servants about him, contriving how to order the water-works, so as to secure them to the city, or deprive the enemy of the benefits of them (ch. 22:9 -11; 2 Chron. 32:3, 4), or giving some necessary directions for the fortifying of the city as well as they could; and perhaps finding every thing in a bad posture or defence, the conduit out of repair, as well as other things gone to decay, his fears increased, and he was now in greater perplexity than ever; therefore, Go, meet him there. Note, God sometimes sends comforts to his people very seasonably, and, what time they are most afraid, encourages them to trust in him.

4. He put words in his mouth, else the prophet would not have known how to bring a message of good to such a bad man, a sinner in Zion, that ought to be afraid; but God intended it for the support of faithful Israelites.

(1.) The prophet must rebuke their fears, and advise them by no means to yield to them, but keep their temper, and preserve the possession of their own souls (v. 4): Take heed, and be quiet. Note, In order to comfort there is need of caution; that we may be quiet, it is necessary that we take heed and watch against those things that threaten to disquiet us. "Fear not with this amazement, this fear, that weakens, and has torment; neither let thy heart be tender, so as to melt and fail within thee; but pluck up thy spirits, have a good heart on it, and be courageous; let not fear betray the succours which reason and religion offer for thy support." Note, Those who expect God should help them must help themselves, Ps. 27:14.

(2.) He must teach them to despise their enemies, not in pride, or security, or incogitancy (nothing more dangerous than so to despise an enemy), but in faith and dependence upon God. Ahaz's fear called them two powerful politic princes, for either of whom he was an unequal match, but, if united, he durst not look them in the face, nor make head against them. "No," says the prophet, "they are two tails of smoking firebrands; they are angry, they are fierce, they are furious, as firebrands, as fireballs; and they make one another worse by being in a confederacy, as sticks of fire put together burn the more violently. But they are only smoking firebrands: and where there is smoke there is some fire, but it may be not so much as was feared. Their threatenings will vanish into smoke. Pharaoh king of Egypt is but a noise (Jer. 46:17), and Rezin king of Syria but a smoke; and such are all the enemies of God's church, smoking flax, that will soon be quenched. Nay, they are but tails of smoking firebrands, in a manner burnt out already; their force is spent; they have consumed themselves with the heat of their own anger; you may put your foot on them, and tread them out." The two kingdoms of Syria and Israel were now near expiring. Note, The more we have an eye to God as a consuming fire the less reason we shall have to fear men, though they are ever so furious, nay, we shall be able to despise them as smoking firebrands.

(3.) He must assure them that the present design of these high allies (so they thought themselves) against Jerusalem should certainly be defeated and come to nothing, v. 5 -7. [1.] That very thing which Ahaz thought most formidable is made the ground of their defeat – and that was the depth of their designs and the height of their hopes: "Therefore they shall be baffled and sent back with shame, because they have taken evil counsel against thee, which is an offence to God. These firebrands are a smoke in his nose (ch. 65:5), and therefore must be extinguished." First, They are very spiteful and malicious, and, therefore they shall not prosper. Judah had done them no wrong; they had no pretence to quarrel with Ahaz; but, without any reason, they said, Let us go up against Judah, and vex it. Note, Those that are vexatious cannot expect to be prosperous, those that love to do mischief cannot expect to do well. Secondly, They are very secure, and confident of success. They will vex Judah by going up against it; yet that is not all: they do not doubt but to make a breach in the wall of Jerusalem wide enough for them to march their army in at; or they count upon dissecting or dividing the kingdom into two parts, one for the king of Israel, the other for the king of Syria, who had agreed in one viceroy – a king to be set in the midst of it, even the son of Tabeal, some obscure person, it is uncertain whether a Syrian or an Israelite. So sure were they of gaining their point that they divided the prey before they had caught it. Note, Those that are most scornful are commonly least successful, for surely God scorns the scorners. [2.] God himself gives them his word that the attempt should not take effect (v. 7): "Thus saith the Lord God, the sovereign Lord of all, who brings the counsel of the heathen to naught (Ps. 33:10), It shall not stand, neither shall it come to pass; their measures shall all be broken, and they shall not be able to bring to pass their enterprise." Note, Whatever stands against God, or thinks to stand without him, cannot stand long. Man purposes, but God disposes; and who is he that saith and it cometh to pass if the Lord commands it not or countermands it? Lam. 3:37. See Prov. 19:21.

(4.) He must give them a prospect of the destruction of these enemies, at last, that were now such a terror to them. [1.] They should neither of them enlarge their dominions, nor push their conquests any further; The head city of Syria is Damascus, and the head man of Damascus is Rezin; this he glories in, and this let him be content with, v. 8. The head city of Ephraim has long been Samaria, and the head man in Samaria is now Pekah the son of Remaliah. These shall be made to know their own, their bounds are fixed, and they shall not pass them, to make themselves masters of the cities of Judah, much less to make Jerusalem their prey. Note, As God has appointed men the bounds of their habitation (Acts 17:26), so he has appointed princes the bounds of their dominion, within which they ought to confine themselves, and not encroach upon their neighbours' rights. [2.] Ephraim, which perhaps was the more malicious and forward enemy of the two, should shortly be quite rooted out, and should be so far from seizing other people's lands that they should not be able to hold their own. Interpreters are much at a loss how to compute the sixty-five years within which Ephraim shall cease to be a people; for the captivity of the ten tribes was but eleven years after this: and some make it a mistake of the transcriber, and think it should be read within six and five years, just eleven. But it is hard to allow that. Others make it to be sixty-five years from the time that the prophet Amos first foretold the ruin of the kingdom of the ten tribes; and some late interpreters make it to look as far forward as the last desolation of that country by Esarhaddon, which was about sixty-five years after this; then Ephraim was so broken that it was no more a people. Now it was the greatest folly in the world for those to be ruining their neighbours who were themselves marked for ruin, and so near to it. See what a prophet told them at this time, when they were triumphing over Judah, 2 Chron. 28:10. Are there not with you, even with you, sins against the Lord your God?

(5.) He must urge them to mix faith with those assurances which he had given them (v. 9): "If you will not believe what is said to you, surely you shall not be established; your shaken and disordered state shall not be established, your unquiet unsettled spirit shall not; though the things told you are very encouraging, yet they will not be so to you, unless you believe them, and be willing to take God's word." Note, The grace of faith is absolutely necessary to the quieting and composing of the mind in the midst of all the tosses of this present time, 2 Chron. 20:20.

Isaiah 7:10-16

The Promise of Immanuel. B. C. 740.

¹⁰ Moreover the LORD spake again unto Ahaz, saying, ¹¹ Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above. ¹² But Ahaz said, I will not ask, neither will I tempt the LORD. ¹³ And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? ¹⁴ Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. ¹⁵ Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. ¹⁶ For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

Here,

I. God, by the prophet, makes a gracious offer to Ahaz, to confirm the foregoing predictions, and his faith in them, by such sign or miracle as he should choose (v. 10, 11): Ask thee a sign of the Lord thy God; See here the divine faithfulness and veracity. God tells us nothing but what he is able and ready to prove. See his wonderful condescension to the children of men, in that he is so willing to show to the heirs of promise the immutability of his counsel, Heb. 6:17. He considers our frame, and that, living in a world of sense, we are apt to require sensible proofs, which therefore he has favoured us with in sacramental signs and seals. Ahaz was a bad man, yet God is called the Lord his God, because he was a child of Abraham and David, and of the covenants made with them. See how gracious God is even to the evil and unthankful; Ahaz is bidden to choose his sign, as Gideon about the fleece (Judg. 6:37); let him ask for a sign in the air, or earth, or water, for God's power is the same in all.

II. Ahaz rudely refuses this gracious offer, and (which is not mannerly towards any superior) kicks at the courtesy, and puts a slight upon it (v. 12): I will not ask. The true reason why he would not ask for a sign was because, having a dependence upon the Assyrians, their forces, and their gods, for help, he would not thus far be beholden to the God of Israel, or lay himself under obligations to him. He would not ask a sign for the confirming of his faith because he resolved to persist in his unbelief, and would indulge his doubts and distrusts; yet he pretends a pious reason: I will not tempt the Lord; as if it would be a tempting of God to do that which God himself invited and directed him to do. Note, A secret disaffection to God is often disguised with the specious colours of respect to him; and those who are resolved that they will not trust God yet pretend that they will not tempt him.

III. The prophet reproves him and his court, him and the house of David, the whole royal family, for their contempt of prophecy, and the little value they had for divine revelation (v. 13) "Is it a small thing for you to weary men by your oppression and tyranny, with which you make yourselves burdensome and odious to all mankind? But will you weary my God also with the affronts you put upon him?" As the unjust judge that neither feared God nor regarded man, Luke 18:2. You have wearied the Lord with your words, Mal. 2:17. Nothing is more grievous to the God of heaven than to be distrusted. "Will you weary my God? Will you suppose him to be tired and unable to help you, or to be weary of doing you good? Whereas the youths may faint and be weary, you may have tired all your friends, the Creator of the ends of the earth faints not, neither is weary." ch. 40:28 -31. Or this: "In affronting the prophets, you think you put a slight only upon men like yourselves, and consider not that you affront God himself, whose messengers they are, and put a slight upon him, who will resent it accordingly." The prophet here calls God his God with a great deal of pleasure: Ahaz would not say, He is my God, though the prophet had invited him to say so (v. 11): The Lord thy God; but Isaiah will say, "He is mine." Note, Whatever others do, we must avouch the Lord for ours and abide by him.

IV. The prophet, in God's name, gives them a sign: "You will not ask a sign, but the unbelief of man shall not make the promise of God of no effect: The Lord himself shall give you a sign (v. 14), a double sign."

1. "A sign in general of his good-will to Israel and to the house of David. You may conclude it that he has mercy in store for you, and that you are not forsaken of your God, how great soever your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced," (1.) "In a glorious manner; for, whereas you have been often told that he should be born among you, I am now further to tell you that he shall be born of a virgin, which will signify both the divine power and the divine purity with which he shall be brought into the world, – that he shall be a extraordinary person, for he shall not be born by ordinary generation, – and that he shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given him." Now this, though it was to be accomplished above 500 years after, was a most encouraging sign to the house of David (and to them, under that title, this prophecy is directed, v. 13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (ch. 11:13) and sought the ruin of that kingdom, but could not prevail; for the sceptre should never depart from Judah till the coming of Shiloh, Gen. 49:10. Those whom God designs for the great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet with in the way. (2.) The Messiah shall be introduced on a glorious errand, wrapped up in his glorious name: They shall call his name Immanuel – God with us, God in our nature, God at peace with us, in covenant with us. This was fulfilled in their calling him Jesus – a Saviour (Matt. 1:21 -25), for, if he had not been Immanuel – God with us, he could not have been Jesus – a Saviour. Now this was a further sign of God's favour to the house of David and the tribe of Judah; for he that intended to work this great salvation among them no doubt would work out for them all those other salvations which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no strangers to. The promised seed shall be Immanuel, God with us; let that word comfort you (ch. 8:10), that God is with us, and (v. 8) that your land is Immanuel's land. Let not the heart of the house of David be moved thus (v. 2), nor let Judah fear the setting up of the son of Tabeal (v. 6), for nothing can cut off the entail on the Son of David that shall be Immanuel." Note, The strongest consolations, in time of trouble, are those which are borrowed from Christ, our relation to him, our interest in him, and our expectations of him and from him. Of this child it is further foretold (v. 15) that though he shall not be born like other children, but of a virgin, yet he shall be really and truly man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, particularly the children of that land which flowed with milk and honey. Though he be conceived by the power of the Holy Ghost, yet he shall not therefore be fed with angels' food, but, as it becomes him, shall be in all things made like unto his brethren, Heb. 2:17. Nor shall he, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Luke 2:40, 52. Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education.

2. Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Judah, v. 16. "Before this child (so it should be read), this child which I have now in my arms" (he means not Immanuel, but Shear-jashub his own son, whom he was ordered to take with him for a sign, v. 3), "before this child shall know how to refuse the evil and choose the good" (and those who saw what his present stature and forwardness were would easily conjecture how long that would be), "before this child be three or four years older, the land that thou abhorrest, these confederate forces of Israelites and Syrians, which thou hast such an enmity to and standest in such dread of, shall be forsaken of both their kings, both Pekah and Rezin," who were in so close an alliance that they seemed as if they were the kings of but one kingdom. This was fully accomplished; for within two or three years after this, Hoshea conspired against Pekah, and slew him (2 Kings 15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, 2 Kings 16:9. Nay, there was a present event, which happened immediately, and when this child carried the prediction of in his name, which was a pledge and earnest of this future event. Shear-jashub signifies The remnant shall return, which doubtless points at the wonderful return of those 200,000 captives whom Pekah and Rezin had carried away, who were brought back, not by might or power, but by the Spirit of the Lord of hosts. Read the story, 2 Chron. 28:8 -15. The prophetical naming of this child having thus had its accomplishment, no doubt this, which was further added concerning him, should have its accomplishment likewise, that Syria and Israel should be deprived of both their kings. One mercy from God encourages us to hope for another, if it engages us to prepare for another.

Isaiah 7:17-25

Judgments Announced. B. C. 740.

¹⁷ The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. ¹⁸ And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. ¹⁹ And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. ²⁰ In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard. ²¹ And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; ²² And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land. ²³ And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns. ²⁴ With arrows and with bows shall men come thither; because all the land shall become briers and thorns. ²⁵ And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.

After the comfortable promises made to Ahaz as a branch of the house of David, here follow terrible threatenings against him, as a degenerate branch of that house; for though the loving-kindness of God shall not be utterly taken away, for the sake of David and the covenant made with him, yet his iniquity shall be chastened with the rod, and his sin with stripes. Let those that will not mix faith with the promises of God expect to hear the alarms of his threatenings.

I. The judgment threatened is very great, v. 17. It is very great, for it is general; it shall be brought upon the prince himself (high as he is, he shall not be out of the reach of it), and upon the people, the whole body of the nation, and upon the royal family, upon all thy father's house; it shall be a judgment entailed on posterity, and shall go along with the royal blood. It is very great, for it shall be unprecedented – days that have not come; so dark, so gloomy, so melancholy, as never were the like since the revolt of the ten tribes, when Ephraim departed from Judah, which was indeed a sad time to the house of David. Note, The longer men continue in sin the sorer punishments they have reason to expect. It is the Lord that will bring these days upon them, for our times are in his hand, and who can resist or escape the judgments he brings?

II. The enemy that should be employed as the instrument of this judgment is the king of Assyria. Ahaz reposed great confidence in that prince for help against the confederate powers of Israel and Syria, and minded the less what God said to him by his prophet for his encouragement because he built much upon his interest in the king of Assyria, and had meanly promised to be his servant if he would send him some succours; he had also, made him a present of gold and silver, for which he drained the treasures both of church and state, 2 Kings 16:7, 8. Now God threatens that that king of Assyria whom he made his stay instead of God should become a scourge to him. He was so speedily; for, when he came to him, he distressed him, but strengthened him not (2 Chron. 28:20), the reed not only broke under him, but ran into his hand, and pierced it, and thenceforward the kings of Assyria were, for a long time, grieving thorns to Judah, and gave them a great deal of trouble. Note, The creature that we make our hope commonly proves our hurt. The king of Assyria, not long after this, made himself master of the ten tribes, carried them captive, and laid their country waste, so as fully to answer the prediction here; and perhaps it may refer to that, as an explication of v. 8, where it is foretold that Ephraim shall be broken, that it shall not be a people; and it is easy to suppose that the prophet (at v. 17) turns his speech to the king of Israel, denouncing God's judgments against him for invading Judah. But the expositors universally understand it of Ahaz and his kingdom. Now observe,

1. Summons given to the invaders (v. 18): The Lord shall whistle for the fly and the bee. See ch. 5:26. Enemies that seem as contemptible as a fly or a bee, and are as easily crushed, shall yet, when God pleases, do his work as effectually as lions and young lions. Though they are as far distant from one another as the rivers of Egypt and the land of Assyria, yet they shall punctually meet to join in this work when God commands their attendance; for, when God has work to do, he will not be at a loss for instruments to do it with.

2. Possession taken by them, v. 19. It should seem as if the country were in no condition to make resistance. They find no difficulties in forcing their way, but come and rest all of them in the desolate valleys, which the inhabitants had deserted upon the first alarm, and left them a cheap and easy prey to the invaders. They shall come and rest in the low grounds like swarms of flies and bees, and shall render themselves impregnable by taking shelter in the holes of the rocks, as bees often do, and showing themselves formidable by appearing openly upon all thorns and all bushes; so generally shall the land be overspread with them. These bees shall knit upon the thorns and bushes, and there rest undisturbed.

3. Great desolations made, and the country generally depopulated (v. 20): The Lord shall shave the hair of the head, and beard, and feet; he shall sweep all away, as the leper, when he was cleansed, shaved off all his hair, Lev. 14:8, 9. This is done with a razor which is hired, either which God has hired (as if he had none of his own; but what he hires, and whom he employs in any service for him, he will pay for. See Ezek. 29:18, 19), or which Ahaz has hired for his assistance. God will make that to be an instrument of his destruction which he hired into his service. Note, Many are beaten with that arm of flesh which they trusted to rather than to the arm of the Lord, and which they were at a great expense upon, when by faith and prayer they might have found cheap and easy succour in God.

4. The consequences of this general depopulation. (1.) The flocks of cattle shall be all destroyed, so that a man who had herds and flocks in abundance shall be stripped of them all by the enemy, and shall with much ado save for his own use a young cow and two sheep – a poor stock (v. 21), yet he shall think himself happy in having any left. (2.) The few cattle that are left shall have such a large compass of ground to feed in that they shall give abundance of milk, and very good milk, such as shall produce butter enough, v. 22. There shall also be such want of men that the milk of one cow and two sheep shall serve a whole family, which used to keep abundance of servants and consume a great deal, but is now reduced. (3.) The breed of cattle shall be destroyed; so that those who used to eat flesh ( as the Jews commonly did) shall be necessitated to confine themselves to butter and honey, for there shall be no flesh for them; and the country shall be so depopulated that there shall be butter and honey enough for the few that are left in it. (4.) Good land, that used to be let well, shall be all overrun with briers and thorns (v. 23); where there used to be a thousand vines planted, for which the tenants used to pay a thousand shekels, or pieces of silver, yearly rent, there shall be nothing now but briers and thorns, no profit either for landlord or tenant, all being laid waste by the army of the invaders. Note, God can soon turn a fruitful land into barrenness; and it is just with him to turn vines into briers if we, instead of bringing forth grapes to him, bring forth wild grapes, ch. 5:4. (5.) The implements of husbandry shall be turned into instruments of war, v. 24. The whole land having become briers and thorns, the grounds that men used to come to with sickles and pruning-hooks to gather in the fruits they shall now come to with arrows and bows, to hunt for wild beasts in the thickets, or to defend themselves from the robbers that lurk in the bushes, seeking for prey, or to kill the serpents and venomous beasts that are hid there. This denotes a very sad change of the face of that pleasant land. But what melancholy change is there which sin will not make with a people? (6.) Where briers and thorns were wont to be of use and to do good service, even in the hedges, for the defence of the enclosed grounds, they shall be plucked up, and all laid in common. There shall be briers and thorns in abundance where they should not be, but none where they should be, v. 25. The hills that shall be digged with the mattock, for special use, from which the cattle used to be kept off with the fear of briers and thorns, shall now be thrown open, the hedges broken down for the boar out of the wood to waste it, Ps. 80:12, 13. It shall be left at large for oxen to run in and less cattle. See the effect of sin and the curse; it has made the earth a forest of thorns and thistles, except as it is forced into some order by the constant care and labour of man. And see what folly it is to set our hearts upon possessions of lands, be they every so fruitful, ever so pleasant; if they lie ever so little neglected and uncultivated, or if they be abused by a wasteful careless heir or tenant, or the country be laid waste by war, they will soon become frightful deserts. Heaven is a paradise not subject to such changes.