Page:An Exposition of the Old and New Testament (1828) vol 4.djvu/20

14 Prophet, and by some of the ancients, a fifth Evangelist. We shall have the general title of this book, v. 1. and therefore shall here only observe some things,

I. Concerning the prophet himself; he was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah: however, he was much at court, especially in Hezekiah's time, as we find in his story; to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets through which the Spirit spake, but speaking men, by whom the Spirit spake, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy; it is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them; That by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ; witness that of his being born of a virgin, (ch. 7.) and that of his sufferings, ch. 53. The beginning of this book abounds most with reproofs for sin, and threatenings of judgment; the latter end of it is full of good words and comfortable words; this method the Spirit of Christ took formerly in the prophets, and does still; first to convince, and then to comfort; and those who would be blessed with the comforts, must submit to the convictions. Doubtless, Isaiah preached many sermons, and delivered many messages, to the people, which are not written in this book, as Christ did; and, probably, these sermons were delivered more largely and fully than they are here related: but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world are come; and these prophecies, as well as the histories of Christ, are written, that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached, as well as unto them who lived then, and more clearly. O that it may be mixed with faith!



The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish, and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them; (Hab. ii. 2.) and those who would, might take out authentic copies of them; the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation: 1. For their ingratitude, v. 2, 3. 2. For their incorrigibleness, v. 5. 3. For the universal corruption and degeneracy of the people, v. 4, 6, 21, 22. 4. For the perversion of justice by their rulers, v. 23. II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin, v. 7..9. III. A just rejection of those shows and shadows of religion, which they kept up among them, notwithstanding this general defection and apostasy, v. 10..15. IV. An earnest call to repentance and reformation, setting before them life and death; life if they complied with the call, and death, if they did not, v. 16..20. V. A threatening of ruin to those who would not be reformed, v. 24, 28..31. VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity, v. 23..27. And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.

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

Here is, 1. The name of the prophet, Isaiah; or Jesahiahu, for so it is in the Hebrew; which, in the New Testament, is read Esaias. His name signifies, the salvation of the Lord. A proper name for a prophet by whom God gives knowledge of salvation to his people, especially for this prophet, who prophesies so much of Jesus the Saviour, and the great salvation wrought out by him. He is said to be the son of Amoz; not Amos the prophet, the two names in the Hebrew differ more than in the English; but, as the Jews think, of Amoz the brother, or son, of Amaziah king of Judah; a tradition as uncertain as that rule which they give, That where a prophet's father is named, he also was himself a prophet. The prophets, pupils and successors, are indeed often called their sons, but we have few instances, if any, of their own sons being their successors.

2. The nature of the prophecy; it is a vision, being revealed to him in a vision, when he was awake, and heard the words of God, and saw the visions of the Almighty, as Balaam speaks, (Numb. xxiv. 4. ) though perhaps it was not so illustrious a vision at first, as that afterwards, ch. vi. 1. The prophets were called seers, or seeing-men, and therefore their prophecies are fitly called visions. It was what he saw with the eyes of his mind, and foresaw as clearly by divine revelation, was as well assured of it, as fully apprised of it, and as much affected with it, as if he had seen it with his bodily eyes. Note, (1.) God's prophets saw what they spake of, knew what they said, and require our belief of nothing but what they themselves believed and were sure of, John vi. 69—1 John i. 1. (2.) They could not but speak what they saw; because they saw how much all about them were concerned in it. Acts iv. 20.—2 Cor. iv. 13.

3. The subject of the prophecy; it was what he saw concerning Judah and Jerusalem, the country of the two tribes, and that city which was their metropolis; and there is little in it relating to Ephraim, or the ten tribes, of whom there is so much in the prophecy of Hosea. Some chapters there are in this book, which relate to Babylon, Egypt, Tyre, and some other neighbouring nations; but it takes its title from that which is the main substance of it, and it is therefore said to be concerning Judah and Jerusalem; the other nations spoken of are such as the people of the Jews had concerns with. Isaiah brings to them in a special manner, (1.) Instruction, for it is the privilege of Judah and Jerusalem, that to them pertain the oracles of God. (2.) Reproof and threatening; for if in Judah, where God is known, if in Salem, where his name is great, iniquity be found, they, sooner than any other, shall be reckoned with for it. (3.) Comfort and encouragement in evil times; for the children of Zion shall be joyful in their king.