Albert Barnes Commentary Isaiah 1

The vision — The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet.

The same title is also given to his prophecies in 2 Chronicles 32:32: ‘Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah.’ Vitringa supposes that the former part of this title, ‘the vision of Isaiah,’ was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterward as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them (see the Introduction to Isaiah 36:0).

The word “vision,” חזון chăzôn — denotes properly that which is seen, from the verb חזה châzâh — “to see, to behold.” It is a term which is often used in reference to the prophecies of the Old Testament (Numbers 12:6; Numbers 24:4; 1 Samuel 3:1; Psalms 89:19; Daniel 2:19; Daniel 7:2; Daniel 8:1; Nahum 1:1; Genesis 15:1; Isaiah 21:2; Isaiah 22:1). Hence, the prophets were anciently called “Seers,” as those who saw or witnessed events which were yet to come (Compare to 1 Samuel 9:9): ‘He that is now called a prophet was beforetime called a “Seer;”’ (1 Samuel 9:11, 1 Samuel 9:18–19; 1 Chronicles 9:22; 1 Chronicles 29:29; 2 Kings 18:13). In these visions, the objects probably were made to pass before the mind of the prophet as a picture, in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer.

As many events could be represented only by symbols, those symbols became a matter of record and are often left without explanation. On the nature of the prophetic visions, see Introduction, Section 7. (4).

Of Isaiah — The name Isaiah, ישׁעיהו y^esha‛yâhû, from ישׁע yesha‛ (salvation, help, deliverance) and יהוה y^ehovâh (or Jehovah), means ‘salvation of Yahweh,’ or ‘Yahweh will save.’ The Vulgate renders it “Isaias”; the Septuagint has: Ησαΐ́ας Eesaias — “Esaias.” This is also retained in the New Testament (Matthew 3:3; Matthew 4:14; Matthew 12:17; Matthew 15:7; Mark 7:6; Luke 4:17; John 12:39; Acts 8:28; Romans 9:27, etc.). In the book of Isaiah itself, we find the form ישׁעיהו y^esha‛yâhû — but in the inscription, the rabbis give the form ישׁעיה y^esha‛yâh. It was common among the Hebrews to incorporate the name Yahweh, or a part of it, into their proper names (see the note at Isaiah 7:14).

Probably the object of this was to express veneration or regard for Him—as we now give the name of a parent or friend to a child; or in many cases, the name may have been given to record some signal act of mercy on the part of God, or some special interposition of His goodness. The practice of incorporating the name of the god that was worshipped into proper names was common in the East. Thus the name “Bel,” the principal idol worshipped in Babylon, appears in the proper names of the kings, such as Belshazzar, etc. (compare the note at Isaiah 46:1). It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions.

The substance of the latter portion of the book, at least, is the salvation which Yahweh would effect for His people from their oppressors in Babylon, and the far mightier deliverance which the world would experience under the Messiah.

The son of Amoz — See the Introduction, Section 2. “Concerning Judah.”

The Jews, after the death of Solomon, were divided into two kingdoms: the kingdom of Judah and the kingdom of Israel, or Ephraim.

The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or its name was effectively lost in that of Judah.

The kingdom of Israel, or Ephraim, included the remaining ten tribes. Few of the prophets appeared among them, and the personal ministry of Isaiah does not appear to have extended to them at all.

Jerusalem — The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin.

It is thought to have been founded by Melchizedek, who is called king of Salem (Genesis 14:18), and who is believed to have given this name “Salem” to it.

This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the “Jebusites,” who extended its walls and built a citadel on Mount Zion. They called it Jebus.

In the conquest of Canaan, Joshua put its king to death (Joshua 10:23) and obtained possession of the town. This town was jointly occupied by the Hebrews and Jebusites until David expelled the latter.

David made it the capital of his kingdom under the name of “Jebus-Salem,” or, for easier pronunciation by changing the Hebrew letter ב (b) into the Hebrew letter ר (r), “Jerusalem.” After the revolt of the ten tribes, it naturally became the capital of the kingdom of Judah.

It was built on hills or rocks, was capable of being strongly fortified, and was well suited to be the capital of the nation. For a more detailed description of Jerusalem, see the notes at Matthew 2:1.

The vision spoken of here as having been seen concerning Judah and Jerusalem pertains only to this chapter .

In the days of Uzziah — This means in the time, or during the reign, of Uzziah (2 Chronicles 26:0; compare the Introduction, Section 3).

He was sixteen years old when he began to reign and reigned for fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of Uzziah’s reign.

The first part of Uzziah’s long reign was prosperous. He gained important victories over his enemies and fortified his kingdom (2 Chronicles 26:5–15). He commanded an army of more than three hundred thousand men.

However, he became proud, attempted an act of sacrilege, was struck by God, and died a leper.

But though the kingdom under Uzziah was flourishing, it nevertheless contained the elements of decay.

During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria (2 Chronicles 24:23–24).

It is not improbable that those ravages were repeated during the latter part of Uzziah’s reign .

Jotham — He began to reign at the age of twenty-five years and reigned sixteen years (2 Chronicles 27:1–2).

Ahaz — He began to reign at the age of twenty and reigned sixteen years. He was a wicked man, and during his reign, the kingdom was involved in crimes and calamities (2 Chronicles 28:0).

Hezekiah — He was a virtuous and upright prince. He began his reign at the age of twenty-five years and reigned twenty-nine (2 Chronicles 29:0; see the Introduction Section 3).

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

Give ear, O you heavens, and I will speak;
And hear, O earth, the words of my mouth.

. Thus also the prophets often invoke the hills and mountains to hear them (Ezekiel 6:3): You mountains of Israel, hear the words of the Lord God: Thus says the Lord God to the mountains, and to the hills, and to the rivers, and to the valleys; . Be astonished, O you heavens, at this, and be horribly afraid, be you very desolate, says the Lord (Jeremiah 2:12). Therefore, by "the heavens" in this place, we are not to understand the inhabitants of heaven (that is, the angels), any more than by "the hills" we are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which attention was to be called.

Give ear, O earth - It was common thus to address the earth on any remarkable occasion, especially one implying warm expostulation (Jeremiah 5:19; Jeremiah 22:29; Micah 1:2; Micah 6:2; Isaiah 34:1; Isaiah 49:13).

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

The Lord - יהוה y^ehovâh — or Jehovah. The small capitals used here and elsewhere throughout the Bible in printing the word Lord, denote that the original word is Yahweh. It is derived from the verb היה hâyâh — “to be;” and is used to denote “being,” or the fountain of being, and can be applied only to the true God : And God said to Moses, I Am That I Am, אהיה אשׁר אהיה 'eh^eyeh 'ăsher 'eh^eyeh; (Exodus 6:3; Numbers 11:21; Isaiah 47:8). It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it only four times (Exodus 6:3; Psalms 83:18; Isaiah 12:2; Isaiah 26:4).

In combination, however, with other names, it occurs often. Thus in Isaiah, meaning the salvation of Yahweh; “Jeremiah,” the exaltation or grandeur of Yahweh, etc. : Abraham called the name of the place “Jehovah-jireh,” (Exodus 17:15; Judges 6:24; Ezekiel 48:35). The Jews never pronounced this name, not even in reading their own Scriptures. So sacred did they deem it, that when it occurred in their books, instead of the word Yahweh, they substituted the word אדני 'ădonāy — “Lord.” Our translators have shown respect to this feeling of the Jews in regard to the sacredness of the name; and hence, have rendered it by the name of Lord—a word which by no means conveys the sense of the word Yahweh.

It would have been an advantage to our version if the word Yahweh had been retained wherever it occurs in the original.

I have nourished - Hebrew “I have made great;” גדלתי gı̂dal^etı̂y. In Piel, the word means “to make great, to cause to grow;” as for example, the hair (Numbers 6:5), plants (Isaiah 44:14); then to educate or bring up children (Isaiah 49:21; 2 Kings 10:6).

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

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

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

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

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

His master’s crib - אבוס ('êbûs) from אבס ('âbas) — to heap up, and then to fatten. Hence, it is applied to the stall, barn, or crib, where cattle are fed, or made fat (Job 39:9; Proverbs 14:4).

The donkey has sufficient knowledge to understand that his support is derived from that. The idea is that the ox was more submissive to laws than the Jews, and that even the most stupid animal better knew from where his support was to be derived than they knew the source of their comfort and protection.

The donkey would not wander away, and the ox would not rebel as they had done. This comparison was very striking, and very humiliating, and nothing could be more suited to bring down their pride. A similar comparison is used elsewhere.

Thus, in Jeremiah 8:7, the Jews are contrasted with the stork: Yea, the stork in the heaven knoweth her appointed times; and the turtle Dove, and the crane, and the swallow, observe the time of their coming; but my people know not the judgment of the Lord. This idea has been beautifully expressed by Watts:

The brutes obey their God,
And bow their necks to men;
But we more base, more brutish things,
Reject his easy reign.

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

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

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

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

Laden with iniquity - The word translated "laden" - כבד kebed - denotes properly anything "heavy," or burdensome; from כבד kâbad — "to be heavy." It means that they were oppressed, and borne down with the "weight" of their sins. Thus we say, Sin sits "heavy" on the conscience. Thus Cain said, My punishment is greater than I can bear (Genesis 4:13).

The word is applied to an "employment" as being burdensome (Exodus 18:18): This thing is too “heavy” for you. (Numbers 11:14): I am not able to bear all this people alone; it is too “heavy” for me. It is applied also to a "famine," as being heavy, severe, distressing (Genesis 12:10): For the famine was “grievous” (כבד kâb^ed — heavy) in the land (Genesis 41:31).

It is also applied to "speech," as being heavy, dull, unintelligible (Exodus 4:10): I am slow (heavy כבד k^ebad) of speech, and of a slow (heavy כבד k^ebad) tongue. It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however, is very striking—that of a nation, an entire people, bowed and crushed under the enormous weight of accumulated crimes.

To pardon iniquity, or to atone for it, is represented by bearing it, as if it were a heavy burden (Exodus 28:38, Exodus 28:43): That Aaron may bear the iniquity of the holy things. (Leviticus 10:17): God has given it you to bear the iniquity of the congregation. (Leviticus 22:9; Leviticus 16:22; Numbers 18:1). (Isaiah 53:6): Jehovah has laid on him the iniquity of us all. (Isaiah 53:11): He shall bear their iniquities. (1 Peter 2:24): Who his own self bare our sins in his own body on the tree.

A seed - זרע zera‛ — from זרע zâra‛ — to sow, to scatter, to disperse. It is applied to seed sown in a field (Judges 6:3; Genesis 1:11–12; Genesis 47:23); to plants set out, or engrafted; or to planting, or transplanting a nation (Isaiah 17:10): And you shall set it (תזרענוּ tiz^erâ‛enû shall sow, or plant it) with strange slips.

Hence, it is applied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or posterity of Abraham, according to the promise that his seed should be as the stars of heaven (Genesis 12:7; Genesis 13:15–16; Genesis 15:5, Genesis 15:18; Genesis 17:7, and following).

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

That are corrupters - mashchiytiym - משׁחיתים mash^echı̂ythı̂ym — from שׁחת shachath — to destroy, to lay waste, as an invading army does a city or country (Joshua 22:33; Genesis 19:13). To destroy a vineyard (Jeremiah 12:10). To break down walls (Ezekiel 26:4).

Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals (Genesis 6:12): And God looked upon the earth, and it was corrupt - נשׁחתה nı̂sh^echâthâh; for all flesh had corrupted his way - השׁחית hı̂sh^echı̂yth - upon the earth. (Deuteronomy 4:16; Deuteronomy 31:29; Judges 2:19).

They were not merely corrupt themselves, but they corrupted others by their example. This is always the case. When people become infidels and profligates themselves, they seek to make as many more as possible. The Jews did this by their wicked lives. The same charge is often brought against them (Zephaniah 3:7).

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

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

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

Why ... - The prophet now, by an abrupt change in the discourse, calls their attention to the effects of their sins. Instead of saying that they had been smitten, or that they had been punished for their sins, he assumes both and asks why it should be repeated. The Vulgate reads this: “Super quo—on what part—shall I smite you anymore?” This expresses well the sense of the Hebrew על־מה (‘al-meh)—upon what. The meaning is, “What part of the body can be found on which blows have not been inflicted? On every part there are traces of the stripes which have been inflicted for your sins.” The imagery is of a body entirely covered with welts or marks of blows; the whole frame is one continuous bruise, and there remains no sound part to be struck. The particular chastisement to which the prophet refers is specified in Isaiah 1:7-9.

In Isaiah 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in classical writers. Thus Cicero (De Finibus Bonorum et Malorum IV.14) says, ‘quae hic reipublicae vulnera imponebat, hic sanabat.’ See also Tusculanae Quaestiones III.22; Ad Quintum Fratrem II.25; Sallust, Catilina 10.

Should you be stricken - Smitten, or punished. The manner in which they had been punished, he specifies in Isaiah 1:7-8. Jerome says that the sense is, “There is no medicine which I can administer to your wounds. All your members are full of wounds; and there is no part of your body which has not been smitten before. The more you are afflicted, the more will your impiety and iniquity increase.” The word here, תכוּ (tukû)—from נכה (nâkâh)—means to smite, to beat, to strike down, to slay, or kill. It is applied to the infliction of punishment on an individual, or to the judgments of God by plague, pestilence, or sickness. For example, in Genesis 19:2: And they smote the men that were at the door with blindness. In Numbers 14:12: And I will smite them with the pestilence. In Exodus 7:25: After that the Lord had smitten the river, that is, had changed it into blood. Compare to Isaiah 1:20 and Zechariah 10:2.

Here it refers to the judgments inflicted on the nation as the punishment of their crimes.

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

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

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

The whole heart faint - The heart here stands for the whole region of the chest or stomach. When the head is violently pained, there is also sickness at the heart or in the stomach; these are indications of entire or total prostration of the frame. So too, the expression here denotes the perfect desolation that had come over the nation.

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