Armenia in comments -- Book: Isaiah (tIs) Եսայի
Searched terms: chald
isa 6:0
This chapter, by a particular designation of Isaiah to the prophetic office, Isa 6:1-8, introduces, with great solemnity, a declaration of the whole tenor of the Diving conduct in reference to his people, who, on account of their unbelief and impenitence, should for a very long period be given up to a judicial blindness and hardness of heart, Isa 6:9, Isa 6:10; and visited with such calamities as would issue on the total desolation of their country, and their general dispersion, Isa 6:11, Isa 6:12. The prophet adds, however, that under their repeated dispersions, (by the Chald:eans, Romans, etc.), a small remnant would be preserved as a seed from which will be raised a people, in whom will be fulfilled all the Divine promises, Isa 6:13.
As this vision seems to contain a solemn designation of Isaiah to the prophetic office, it is by most interpreters thought to be the first in order of his prophecies. But this perhaps may not be so; for Isaiah is said, in the general title of his prophecies, to have prophesied in the time of Uzziah, whose acts, first and last, he wrote, Ch2 26:22; which is usually done by a contemporary prophet; and the phrase, in the year that Uzziah died, probably means after the death of Uzziah; as the same phrase (Isa 14:28) means after the death of Ahaz. Not that Isaiah's prophecies are placed in exact order of time. Chapters 2, 3, Isa 4:1-6, 5, seem by internal marks to be antecedent to chap. 1; they suit the time of Uzziah, or the former part of Jotham's reign; whereas chap. 1 can hardly be earlier than the last years of Jotham. See note on Isa 1:7, and Isa 2:1 (note). This might be a new designation, to introduce more solemnly a general dedication of the whole course of God's dispensations in regard to his people and the fates of the nation; which are even now still depending, and will not be fully accomplished till the final restoration of Israel.
In this vision the ideas are taken in general from royal majesty, as displayed by the monarchs of the East; for the prophet could not represent the ineffable presence of God by any other than sensible and earthly images. The particular scenery of it is taken from the temple. God is represented as seated on his throne above the ark, in the most holy place, where the glory appeared above the cherubim, surrounded by his attendant ministers. This is called by God himself "the place of his throne, and the place of the soles of his feet," Eze 43:7. "A glorious throne exalted of old, is the place of our sanctuary," saith the prophet Jeremiah, chap, Jer 17:12. The very posture of sitting is a mark of state and solemnity: Sed et ipsum verbum sedere regni significat potestatem, saith Jerome, Comment. in Eph 1:20. See note on Isa 3:1 (note). St. John, who has taken many sublime images from the prophets of the Old Testament, and in particular from Isaiah, hath exhibited the same scenery, drawn out into a greater number of particulars; Rev 4:1-11.
The veil, separating the most holy place from the holy or outermost part of the temple, is here supposed to be taken away; for the prophet, to whom the whole is exhibited, is manifestly placed by the altar of burnt-offering, at the entrance of the temple, (compare Eze 43:5, Eze 43:6), which was filled with the train of the robe, the spreading and overflowing of the Divine glory. The Lord upon the throne, according to St. John (Joh 12:41), was Christ; and the vision related to his future kingdom when the veil of separation was to be removed, and the whole earth was to be filled with the glory of God, revealed to all mankind: which is likewise implied in the hymn of the seraphim, the design of which is, saith Jerome on the place, Ut mysterium Trinitatis in una Divinitate demonstrent; et nequaquam templum Judaicum, sicut prius, sed omnem terram illius gloria plenam esse testentur; "That they may point out the mystery of the Trinity in one Godhead; and that the Jewish temple alone should not be, as formerly, the place of the Divine glory, for the whole earth should be filled with it." It relates, indeed, primarily to the prophet's own time, and the obduration of the Jews of that age, and their punishment by the Babylonish captivity; but extends in its full attitude to the age of Messiah, and the blindness of the Jews to the Gospel, (see Mat 13:14; Joh 12:40; Act 28:26; Rom 11:8), the desolation of their country by the Romans, and their being rejected by God. That nevertheless a holy seed - a remnant, should be preserved; and that the nation should spread out and flourish again from the old stock. - L. Isaiah 6:1
tIs 6::10 Make the heart of this people fat "Gross" - The prophet speaks of the event, the fact as it would actually happen, not of God's purpose and act by his ministry. The prophets are in other places said to perform the thing which they only foretell: -
"Lo! I have given thee a charge this day
Over the nations, and over the kingdoms;
To pluck up, and to pull down;
To destroy, and to demolish;
To build, and to plant."
Jer 1:10.
And Ezekiel says, "When I came to destroy the city," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed;" Eze 43:3. To hear, and not understand; to see, and not perceive; is a common saying in many languages. Demosthenes uses it, and expressly calls it a proverb: ὡστε το της παροιμιας ὁρωντας μη ὁρᾳν, και ακουοντας μη ακουειν; Conttra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry.
Or the words may be understood thus, according to the Hebrew idiom: "Ye certainly hear, but do not understand; ye certainly see, but do not acknowledge." Seeing this is the case, make the heart of this people fat - declare it to be stupid and senseless; and remove from them the means of salvation, which they have so long abused.
There is a saying precisely like this in Aeschylus: -
- - - βλεποντες εβλεπον ματην,
Κλυοντες ουκ ηκουον.
Aesch. Prom. Vinct. 456.
"Seeing, they saw in vain; and hearing, they did not understand."
And shut "Close up" - השע hasha. This word Sal. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. He says it means closing up the eyes, so that one cannot see; that the root is שוע shava, by which word the Targum has rendered the word טח tach, Lev 14:42, וטח את בית vetach eth beith, "and shall plaster the house." And the word טח tach is used in the same sense, Isa 44:18. So that it signifies to close up the eyes by some matter spread upon the lids. Mr. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken. Observ. 2:278.
With their heart "With their hearts" - ובלבבו ubilebabo, fifteen MSS. of Kennicott's and fourteen of De Rossi's, and two editions, with the Septuagint, Syriac, Chald:ee, and Vulgate.
And be healed "And I should heal" - ואר פא veer pa, Septuagint, Vulgate. So likewise Mat 13:14; Joh 12:40; Act 28:27. Isaiah 6:11
tIs 6::1 In the year - This naturally denotes a period after the death of Uzziah, though in the same year. The mention of the time was evidently made when the prophecy was composed, and it is to be presumed that the death of Uzziah had occurred at the time when the prophet saw this vision. If so, it is clear that this was not the first of his prophecies, for he saw his visions 'in the days of Uzziah;' Isa 1:1. The Chald:ee, however, reads this: 'in the year when Uzziah was smitten with the leprosy;' and most of the Jewish commentators so understand it; Ch2 26:19-20. The rabbis say that the meaning is, that he then became "civilly" dead, by ceasing to exercise his functions as a king, and that he was cut off as a leprous man from all connection with the people, and from all authority; see the Introduction, Section 3. This is, doubtless, true; but still, the more natural signification is, that this occurred in the year in which he actually died.
I saw - That is, he saw in a "vision;" see the Introduction, Section 7. (4). A similar vision is described by Micaiah; Kg1 22:19; see also Amo 7:1; Amo 8:1; Amo 9:1; Dan 7:13, ...
The Lord - In the original here the word is not יהוה yehovâh but אדני 'ădonāy; see the notes at Isa 1:24. Here it is applied to Yahweh; see also Psa 114:7, where it is also so applied; and see Isa 8:7, and Job 28:28, where Yahweh calls himself "Adonai." The word does not itself denote essential divinity; but it is often applied to God. In some MSS., however, of Kennicott and DeRossi, the word Yahweh is found. We may make two remarks here.
(1) That Isaiah evidently meant to say that it was Yahweh who appeared to him. He is expressly so called in Isa 6:5-8, Isa 6:11.
(2) It is equally clear, from the New Testament, that Isaiah saw the messiah. John quotes the words in this chapter, Isa 6:10, as applicable to Jesus Christ, and then adds Joh 12:41, 'these things said Esaias when he saw his glory, and spake of him.'
An inspired man has thus settled this as referring to the Messiah, and thus had established the propriety of applying to him the name Yahweh, that is, has affirmed that the Lord Jesus is divine. Jerome says, that this vision was designed to represent the doctrine of the Trinity. In Joh 1:18, it is said, 'No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.' In Exo 33:20, God says, 'Thou canst not see my face, for there shall no man see me and live;' see also Ti1 6:16. These passages may be reconciled with what is here said by Isaiah, in the following manner:
(1) Isaiah does not say that he saw the Divine Essence; and all that his words fairly imply, is, that he saw a manifestation, or vision of Yahweh - some striking symbolic representation of him.
(2) It was the manifestation of Yahweh in the person of the Messiah, of the 'only begotten Son who hath revealed or declared him,' that he saw Such manifestations of God have been made often, and all that the declaration of Isaiah implies, of necessity, is, that he had a vision of God incarnate seated in glory, from whom he now received a new commission to go out and proclaim the truth to that wicked and rebellious generation.
Sitting upon a throne - God is thus often represented as a king, sitting on a throne; Kg1 22:19; Eze 43:7; Jer 17:12.
High and lifted up - That is, the "throne;" an indication of state and majesty. "And his train." The word "train" שׁוּליו shûlāyv, properly signifies the skirt of a garment, or a robe; Exo 28:33-34. Here it is evidently designed as a representation of a large, flowing robe, that filled all the most holy part of the temple. The Orientals regarded such large robes as indicative of grandeur and state. The Messiah was seen seated on a throne as a king; clothed in a large, loose, flowing robe, in the manner of oriental monarchs, and surrounded by his ministers. The design of this magnificent vision was not only to impress the prophet with a sense of the holiness of God, but also to give additional weight to his commission, as having been derived immediately from the divine majesty; compare Isa 6:9-10. It is remarkable that Isaiah attempts no representation of Yahweh himself. He mentions his robes; the throne; the seraphim; but mentions no form or appearance of God himself. In this there is great sublimity. There is enough mentioned to fill the mind with awe; there is enough concealed to impress as deeply with a sense of the divine majesty. It is remarkable, also, that it is not the "usual" appearance of God in the temple to which he refers. That was the "Shekinah," or visible symbol of God. That was on the mercy-seat, this was on a throne; that was a cloud, of this no form is mentioned; over that the cherubim stretched forth their wings, over this stood the seraphim; that had no clothing, this was clad in a full flowing robe.
Filled the temple - Probably, the most holy place only is intended. The large, full, magnificent robe seemed to fill up the entire holy of holies. Some have supposed that this vision was represented as appearing in the "heavens." But the expression here evidently implies, that it was seen in the "temple" at Jerusalem. Isaiah 6:2 tIs 6::2 Above it - Either above the throne, or above him. The Septuagint renders it, 'Round about him' - κύκλῳ αὐτοῦ kuklō autou. The Chald:ee, 'The holy ministers stood on high in his presence.'
The seraphims - The verb שׂרף s'âraph, from which this word is derived, is uniformly translated "to burn," and is used frequently; see "Taylor." The noun שׂרף s'ârâph denotes, according to Bochart, the "chersydros," a serpent that lives in lakes and moist places; but when those places are dried up, it becomes a land serpent, and then its bite is very fierce, and is attended with a most dreadful inflammation all over the body. Rabbi Solomon says, that 'serpents are called seraphim because they burn people with the poison of their teeth,' perhaps because the idea of "heat and poison" were connected. The word is applied to the fiery flying serpents which bit the children of Israel, and in imitation of which a brass serpent was erected on a pole by Moses. It is translated 'a fiery serpent' in Num 21:8; Isa 14:29; Isa 30:6. In Deut; Deu 8:15; Num 21:6, it is rendered 'fiery,' and in the passage before us, "seraphims."
The word שׂרפה s'erêphâh often occurs in the sense of "burning;" Deu 29:23; Ch2 16:14; Ch2 21:19, ... The Septuagint renders it "seraphim," σεραφὶμ serafim; so the Vulgate and the Syriac. The Chald:ee, 'his holy ministers.' Probably it is now impossible to tell why this name was given to the representations that appeared to Isaiah. Perhaps it may have been from their "burning" ardor and zeal in the service of God; perhaps from the "rapidity" of their motion in his service - derived from the rapid motion of the serpent. Gesenius supposes that the name was derived from a signification of the word denoting "noble or excellent," and that it was on this account applied to princes, and to celestial beings. Kimchi says, that the name was given with reference to their bright, shining appearance; compare Eze 1:13; Kg2 2:2; Kg2 6:17. The word is applied to celestial beings no where else, except in this chapter. There is no reason to think that the seraphim described here partook of the "form of" the serpent, as the representation seems to be rather that of a man. Thus each one Isa 6:2 is represented as covering his "face" and his "feet" with his wings - a description that does not pertain to the serpentine form. God is usually represented as surrounded or encompassed by heavenly beings, as his ministers; Psa 104:4; Dan 7:10; Kg1 22:19; Psa 68:17; Heb 12:22. The idea is one of special magnificence and grandeur. It is derived especially from the customs of monarchs, particularly Eastern monarchs, who had numerous princes and nobles to attend them, and to give magnificence to their court.
Each one had six wings - "Wings" are emblematic of the "rapidity" of their movement; the number here, perhaps, denoting their celerity and readiness to do the will of God.
With twain he covered his face - This is designed, doubtless, to denote the "reverence and awe" inspired by the immediate presence of God; compare Amo 6:9, Amo 6:10. The Chald:ee adds, 'He covered his face so that he could not see.' To cover the face in this manner is the natural expression of reverence; compare the note at Isa 52:15. And if the pure and holy seraphim evinced such reverence in the presence of Yahweh, with what profouond awe and veneration should we, polluted and sinful creatures, presume to draw near to him! Assuredly "their" position should reprove our presumption when we rush thoughtlessly and irreverently into his presence, and should teach us to bow with lowly veneration and deep humility; compare Rev 4:9-11.
He covered his feet - In a similar description of the cherubim in Eze 1:11, it is said tha they covered "their bodies." In Isaiah, the expression clearly denotes not the feet only, but the lower extremities. This was also an expression of reverence drawn from our conceptions of propriety. The seraphim stood covered, or as if "concealing themselves" as much as possible, in token of their nothingness and unworthiness in the presence of the Holy One.
He did fly - He was quick to execute the commands of God. It may be observed, also, that among the ancients, "Mercury," the messenger of Jupiter, was always represented with wings. Milton has copied this description of the seraphim:
'A seraph winged: six wings he wore to shade
His lineaments divine; the pair that clad
Each shoulder broad, came mantling o'er his breast
With regal ornament; the middle pair
Girt like a starry zone his waist, and round
Skirted his loins and thighs with downy gold,
And colors dipt in heaven; the third his feet
Shadowed from either heel with feathered mail,
Sky-tinctured grain.'
Par. Lost, Book v. Isaiah 6:3 tIs 6::3 And one cried to another - Hebrew 'This cried to this.' That is, they cried to each other in alternate responses. One cried 'holy;' the second repeated it; then the third; and then they probably united in the grand chorus, 'Full is all the earth of his glory.' This was an ancient mode of singing or recitative among the Hebrews; see Exo 15:20-21, where Miriam is represented as going before in the dance with a timbrel, and the other females as following her, and "answering," or responding to her, Psa 136:1; compare Lowth, "on the Sacred Poetry of the Hebrews," Lect. xix.
Holy, holy, holy - The "repetition" of a name, or of an expression, three times, was quite common among the Jews. Thus, in Jer 7:4, the Jews are represented by the prophet as saying, 'the temple of the Lord, the temple of the Lord, the temple of the Lord, are these. Thus, Jer 22:29 : 'O earth, earth, earth, hear the word of the Lord;' Eze 21:27 : 'I will overturn, overturn, overturn;' see also Sa1 18:23 : 'O my son Absalom! my son, my son;' see also the repetition of the form of benediction among the Jews, Num 6:24-26 :
Jehovah bless thee and keep thee;
Jehovah make his face to shine upon thee,
And be gracious unto thee;
Jehovah lift up his countenance upon thee,
And give thee peace.
In like manner, the number "seven" is used by the Hebrews to denote a great, indefinite number; then a full or complete number; and then perfectness, completion. Thus, in Rev 1:4; Rev 3:1; Rev 4:5, the phrase, 'the seven spirits of God,' occurs as applicable to the Holy Spirit, denoting his fullness, completeness, perfection. The Hebrews usually expressed the superlative degree by the repetition of a word. Thus, Gen 14:10 : 'The vale of Siddim, pits, pits of of clay,' that is, was full of pits; see Nordheimer's "Heb. Gram." Section 822-824. The form was used, therefore, among the Jews, to denote "emphasis;" and the expression means in itself no more than 'thrice holy;' that is, supremely holy. Most commentators, however, have supposed that there is here a reference to the doctrine of the Trinity. It is not probable that the Jews so understood it; but applying to the expressions the fuller revelations of the New Testament, it cannot be doubted that the words will express that. Assuming that that doctrine is true, it cannot be doubted, think, that the seraphs laid the foundation of their praise in that doctrine. That there was a distinct reference to the second person of the Trinity, is clear from what John says, Joh 12:41. No "argument" can be drawn directly from this in favor of the doctrine of the Trinity, for the repetition of such phrases thrice in other places, is merely "emphatic," denoting the superlative degree. But when the doctrine is "proved" from other places, it may be presumed that the heavenly beings were apprized of it, and that the foundation of their ascriptions of praise was laid in that. The Chald:ee has rendered this, 'Holy in the highest heavens, the house of his majesty; holy upon the earth, the work of his power; holy forever, and ever, and ever, is the Lord of hosts.' The whole expression is a most sublime ascription of praise to the living God, and should teach us in what manner to approach him.
The Lord of hosts - see the note at Isa 1:9.
The whole earth - Margin, 'The earth is the fulness of his glory.' All things which he has made on the earth express his glory. His wisdom and goodness, his power and holiness, are seen every where. The whole earth, with all its mountains, seas, streams, trees, animals, and people, lay the foundation of his praise. In accordance with this, the Psalmist, in a most beautiful composition, calls upon all things to praise him; see Psa 148:1-14.
Praise the Lord from the earth,
Ye dragons, and all deeps:
Fire and hail; snow and vapors;
Stormy wind fulfilling his word:
Mountains, and all hills;
Fruitful trees, and all cedars;
Beasts, and all cattle;
Creeping things, and flying fowl. Isaiah 6:4 tIs 6::5 Wo is me! - That is, I am filled with overwhelming convictions of my own unworthiness, with alarm that I have seen Yahweh.
For I am undone - Margin, 'Cut off.' Chald:ee, 'I have sinned.' Septuagint, 'I am miserable, I am pierced through.' Syriac, 'I am struck dumb.' The Hebrew word may sometimes have this meaning, but it also means "to be destroyed, to be ruined, to perish;" see Hos 10:15; Zep 1:2; Hos 4:6; Isa 15:1. This is probably the meaning here, 'I shall be ruined, or destroyed.' The reason of this, he immediately states.
A man of unclean lips - This expression evidently denotes that he was a "sinner," and especially that he was unworthy either to join in the praise of a God so holy, or to deliver a message in his name. The vision; the profound worship of the seraphim; and the attendant majesty and glory, had deeply impressed him with a sense of the holiness of God, and of his own unfitness either to join in worship so holy, or to deliver the message of so pure a God. A similar effect is recorded in reference to Abraham; Gen 18:27; see also Exo 4:10, Exo 4:12; Jer 1:6. A deep consciousness of guilt, in view of the holiness and majesty of God, is also described by Job:
I have heard of thee by the hearing of the ear
But now mine eye seeth thee.
Wherefore I abhor myself,
And repent in dust and ashes.
Job 42:5-6.
An effect also remarkably similar is described in reference to the apostle Peter, Luk 5:8 : "When Simon Peter saw it (the miracle which Jesus had performed), he fell down at Jesus' knees, saying, 'Depart from me, for I am a sinful man, O Lord. '"
A people of unclean lips - A people who are unworthy to celebrate the praises of a God so pure and exalted.
Mine eyes have seen - In Exo 33:20, it is said: 'Thou canst not see my face, for there shall no man see me and live;' compare Joh 1:18; Ti1 6:16. Perhaps it was in recollection of this, that Isaiah said he was undone. It is not, however, to be understood that the prophet saw Yahweh Himself, but only the "symbol" of His presence. It was for this expression, according to the tradition of the Jews, that Manasseh took occasion to put the prophet to death; see the Introduction, Section 2.
The Lord of hosts - Yahweh of hosts. John applies this to the Lord Jesus, and this proves that he is divine; see Joh 12:41. Isaiah 6:6 tIs 6::8 The voice of the Lord - Hebrew: "The voice of Yahweh." He had before been addressed by one of the seraphim.
Whom shall I send, and who will go for us? - The change of number here, from the singular to the plural, is very remarkable. Jerome, on this place, says that it indicates the 'sacrament' of the Trinity. The Septuagint renders it, 'whom shall I send, and who will go to this people?' The Chald:ee, 'whom shall I send to prophesy, and who will go to teach?' The Syriac, 'whom shall I send, and who will go?' The Arabic has followed the Septuagint. The use of the plural pronouns "we and us," as applicable to God, occurs several times in the Old Testament. Thus, Gen 1:26 : 'And God said, Let us make man in our image;' Gen 11:6-7 : 'And Jehovah said, Go to, let us go down, and there confound their language.' Such a use of the name of God in the plural is very common, but it is not clear that there is a reference to the doctrine of the Trinity. In some cases, it is evident that it cannot have such a reference, and that no "argument" can be drawn from the use of that plural form in favor of such a doctrine.
Thus, in Isa 19:4, the expression 'a cruel lord,' is in the Hebrew in the plural, yet evidently denoting but one. The expression translated 'the most Holy One,' or 'the Holy,' is in the plural in Pro 9:10; Pro 30:3. In Sa1 19:13, Sa1 19:16, the plural form is applied to a "household god," or an image; and the plural form is applied to God in Job 30:25, 'my Makers' (Hebrew); Ecc 12:1, 'thy Creators' (Heb,); Psa 121:5, 'Yahweh is thy keepers' (Hebrew); see also Isa 54:5; Isa 22:2; Isa 43:5; Isa 62:5. This is called by grammarians pluralis excellentice, or the plural form indicating majesty or honor. It is, in all countries, used in reference to kings and princes; and as God often represents himself as a "king" in the Scriptures, and speaks in the language that was usually applied to kings in oriental countries, no argument can be drawn from expressions like these in defense of the doctrine of the Trinity. There are unanswerable arguments enough in support of that doctrine, without resorting to those which are of doubtful authority.
That there are clearer intimations of the doctrines of the Trinity, than that contained in this and similar texts, is indubitable; but we must not set aside the early and somewhat obscure intimations of a doctrine, simply because it comes afterward to be exhibited with more fulness. Such is the plan of revelation; and, instead of despising early announcements, or deeming them useless, because better "proofs" of the doctrine in question can be found, we ought to admire the wisdom and goodness of God in this gradual development of truth. The same interest belongs to the work of thus tracing the rise and progress of truth in the Bible, as belongs to that of him who traces rivers to their fountain head, and proves that, far up amid mountains all but inaccessible, rises the tiny stream, on whose broad waters, as it nears the sea, navies float in proud array. No more visible, in its earlier outflowings, is this doctrine of the Trinity; yet by and by it is the element on which Christianity doats, and in which it lives and moves. Thus we see the unity and harmony of revelation in 11 ages; the doctrine is the same; the degree of manifestation only is different. The necessity of preserving and exhibiting this unity, gives to these early intimations an unspeakable importance; though some, through an excess of candor, would abandon them to the enemy. This text, and its parallels, Gen 1:26; Gen 3:22; Gen 11:7, exhibit the Trinity in Revelation's dawn indistinctly - partially disclosed - revealing only a "plurality" of persons. As the light increases, the "three" persons are seen moving under the lifting shadows, until, in the New Testament, baptism is commanded in the name of the Father, Son, and Holy Spirit; and the existence and functions of each person are clearly unfolded.
The problem is, to account for the use of the plural number in these passages, consistently with the unity of God. The doctrine of the Trinity seems to furnish an easy and beautiful solution; but this solution has been rejected, not by Unitarians only, but by Trinitarians not a few. Various hypotheses have been offered: as, that in the creation of man Gen 1:26, God associated with himself the heavens and the earth; or, that he consulted with angels; or, meant simply to indicate the importance of the work; or, perhaps, to supply a lesson of deliberation! These crudities are by most, however, long ago abandoned as untenable; and the solution most generally approved by such as reject that of the Trinity, is that furnished by an appeal to the "style of majesty." Oriental princes, it is alleged, from the most ancient times, used the plural number in publishing their decrees; and such is the style of royalty to this day. But, unfortunately for this theory, there is no evidence whatever that ancient potentates employed this style. "The use of the plural number by kings and princes, is quite a modern invention." The Bible does not furnish any example of it. Nor is there any evidence that God himself, on especially solemn occasions, keeping out of sight, of course, the text in question, used such style; there is abundant evidence to the contrary, the singular number being used by Yahweh in the most sublime and awful declarations.
Besides this strange use of the plural number on the part of God himself, plural names (אלהים 'elohı̂ym, אדנים 'ădônâyı̂m) are frequently given to him by the writers of the Bible; the instances in which these names occur in the singular form, are the exceptions. The name usually rendered "God" in the English Bible, is almost invariably plural - אלהים 'elohı̂ym, Gods. That these plural forms are used of idols, as well as of the true God, is admitted; but as the special names of the true God came, in process of time, to be applied to idols, so would the special "form" of these names, and to tell us that these forms "are" so applied, is quite beside the question. We wish to know why, originally, such forms were applied to the "true" God; and it is no answer to tell us they are also applied to idols. 'There is nothing more wonderful in the name being so used in the plural form, than in its being so used at all.
The same principle which accounts for the name God being given to pagan deities at all, will equally well account for its being given to them in the particular form in which it is applied to the true God.' - "Wardlaw." This is pointed and decisive; and renders it needless to speculate here on the mode in which the name, or the plural form of it, came to be transferred to false gods, or great men. On this point, see Dr. John Pye Smith's "Scripture testimony to the Messiah." It is further remarkable, that these plural appellatives are, for the most part combined with verbs and adjectives in the singular number; as, 'Gods (he) created,' Gen 1:1; and with plural adjuncts but rarely. Now, the ordinary rule of grammar might have been followed invariably, as well as in these few instances, or the departures from it might have been but few in number. That this is not the case, implies the existence of some very cogent reason, and cannot be regarded as the result, merely, of accident.
To account for the use of these plural names, our author has recourse to what is called the pluralis majestaticus, or excellentiae, according to which, nouns of dignity and majesty, in Hebrew, are said to be used in the plural form. But the existence of this pluralis majestaticus has never been proved. Its defense is now abandoned by the most skillful grammarians. Ewald repudiates it. And it is not a little remarkable, that some of the examples most relied on for proof of this "dignified plural," are found, on examination, to possess nothing of the dignity, while more exact scholarship has reduced their plurality also. The examples alluded to, are, Exo 21:29, Exo 21:34; Exo 22:10, Exo 22:13; Isa 1:3; where the supposed plural form denotes the owner of oxen, of sheep, and of asses! - fit parties, doubtless, to be honored with the pluralis majestaticus. In truth, leaving out of view the plural appellatives applied to the Deity, that is, the appellatives in question, and which, therefore, cannot be adduced, there is no evidence whatever of this pretended rule. Had any rule of the kind existed, we should, without doubt, have found it exemplified, when kings, princes, nobles, generals, priests, and prophets figure on the sacred pages. That the pluralis excellentiae is not applied to them, is sufficient proof of its nonexistence; and should dispose rational and candid inquirers to acquiesce in the solution of the grammatical anomalies we have been considering, that is furnished by the doctrine of Trinity in Unity - the solution which, to say the least of it, is beset with fewest difficulties.
The language here idicates the "design" for which this vision was shown to Isaiah. It was to commission him to exhibit truth that would be extremely unpleasant to the nation, and that would have the certain effect of hardening their hearts. In view of the nature and effect of this message, God is represented as inquiring who would be willing to undertake it? Who had courage enough to do it? Who would risk his life? And it indicates, perhaps, that there were "few" in the nation who would be willing to do it, and that it was attended with self-denial and danger.
Here am I - This shows at once his confidence in God, and his zeal. He had been qualified for it by the extraordinary commission, and he was now ready to bear the message to his countrymen. In this attitude "we" should stand, prompt to deliver "any" message that God shall entrust to our hands, and to engage in "any" service that he calls on us to perform. Isaiah 6:9 tIs 6::13 But yet ... - The main idea in this verse is plain, though there is much difficulty in the explanation of the particular phrases. The leading thought is, that the land should not be "utterly" and finally abandoned. There would be the remains of life - as in an oak or terebinth tree when the tree has fallen; compare the notes at Isa 11:1.
A tenth - That is, a tenth of the inhabitants, or a very small part. Amidst the general desolation, a small part should be preserved. This was accomplished in the time of the captivity of the Jews by Nebuchadnezzar. We are not to suppose that "literally" a tenth part of the nation would remain; but a part that should bear somewhat the same proportion to the entire nation, in strength and resources, that a tenth does to the whole. Accordingly, in the captivity by the Babylonians we are told Kg2 25:12, that 'the captain of the guard left the poor of the land to be vinedressers and farmers;' compare Kg2 24:14, where it is said, that 'Nebuchadnezzar carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths, none remained save the poorer sort of the people of the land.' Over this remnant, Nebuchadnezzar made Gedaliah king; Kg2 25:22.
And it shall return - This expression can be explained by the history. The prophet mentions the "return," but he has omitted the fact that this remnant should go away; and hence, all the difficulty which has been experienced in explaining this. The history informs us, Kg2 25:26, that this remnant, this tenth part, 'arose and came to Egypt, for they were afraid of the Chald:ees.' A part also of the nation was scattered in Moab and Edom, and among the Ammonites; Jer 40:2. By connecting this idea with the prophecy, there is no difficulty in explaining it. It was of the return from Egypt that the prophet here speaks; compare Jer 42:4-7. After this flight to Egypt they returned again to Judea, together with those who were scattered in Moab, and the neighboring regions; Jer 40:11-12. This renmant thus collected was what the prophet referred to as "returning" after it had been scattered in Egypt, and Moab, and Edom, and among the Ammonites.
And shall be eaten - This is an unhappy translation. It has arisen from the difficulty of making sense of the passage, by not taking into consideration the circumstances just adverted to. The word translated 'eaten' means to feed, to graze, to consume by grazing to consume by fire, to consume or destroy in any way, to remove. "Gesenius" on the word בער bâ‛ar. Here it means that this remnant shall be for "destruction;" that judgments and punishments shall follow them after their return front Egypt and Moab. Even this remnant shall be the object of divine displeasure, and shall feel the weight of his indignation; see Jer 43:1-13; 44.
As a teil-tree - The word "teil" means the "linden," though there is no evidence that the linden is denoted here. The word used here - אלה 'êlâh - is translated "elm" in Hos 4:13, but generally "oak:" Gen 35:4; Jdg 6:11, Jdg 6:19; Sa2 18:9, Sa2 18:14. It is here distinguished from the אלון 'allôn "oak." It probably denotes the "terebinth," or turpentine tree, for a description of which, see the notes at Isa 1:29.
Whose substance - Margin, 'Stock' or 'Stem.' The margin is the more correct translation. The word usually denotes the upright shaft, stem, or stock of a tree. It means here, whose "vitality" shall remain; that is, they do not entirely die.
When they cast their leaves - The words 'their leaves' are not in the original, and should not be in the translation. The Hebrew means, 'in their falling' - or when they fall. As the evergreen did "not" cast its leaves, the reference is to the falling of the "body" of the tree. The idea is, that when the tree should fall and decay, still the life of the tree would remain. In the root there would be life. It would send up new "shoots," and thus a new tree would be produced; see the notes at Isa 4:2; Isa 11:1. This was particularly the case with the terebinth, as it is with the fir, the chestnut, the oak, the willow, etc.; see Job 14:7. The idea is, that it would be so with the Jews. Though desolate, and though one judgment would follow another, and though even the renmant would be punished, yet the race would not be extinguished. It would spring up again, and survive. This was the case in the captivity of Babylon; and again the case in the destruction of Jerusalem; and in all their persecutions and trials since, the same has always occurred. They survive; and though scattered in all nations, they still live as demonstrative of the truth of the divine predictions; Deut 28.
The holy seed - The few remaining Jews. They shall not be utterly destroyed, but shall be like the life remaining in the root of the tree. No prophecy, perhaps, has been more remarkably fulfilled than that in this verse. Though the cities be waste and the land be desolate, it is not from the poverty of the soil that the fields are abandoned by the plow, nor from any diminution of its ancient and natural fertility, that the land has rested for so many generations. Judea was not forced only by artificial means, or from local and temporary causes, into a luxuriant cultivation, such as a barren country might have been, concerning which it would not have needed a prophet to tell that, if once devastated and abandoned it would ultimately revert to its original sterility. Phenicia at all times held a far different rank among the richest countries of the world; and it was not a bleak and sterile portion of the earth, nor a land which even many ages of desolation and neglect could impoverish, that God gave in possession and by covenant to the seed of Abraham. No longer cultivated as a garden, but left like a wilderness, Judea is indeed greatly changed from what it was; all that human ingenuity and labor did devise, erect, or cultivate, people have laid waste and desolate; all the "plenteous goods" with which it was enriched, adorned, and blessed, have fallen like seared and withered leaves when their greenness is gone; and stripped of its "ancient splendor," it is left "as an oak whose leaf fadeth," but its inherent sources of fertility are not dried up; the natural richness of the soil is unblighted; "the substance is in it," strong as that of the tell tree or the solid oak, which retain their substance when they east their leaves.
And as the leafless oak waits throughout winter for the genial warmth of returning spring, to be clothed with renewed foilage, so the once glorious land of Judea is yet full of latent vigor, or of vegetative power, strong as ever, ready to shoot forth, even "better than at the beginning," whenever the sun of heaven shall shine on it again, and "the holy seed" be prepared for being finally" the substance thereof." "The substance that is in it" - which alone has here to be proved - is, in few words, thus described by an enemy: "The land in the plains is fat and loamy, and exhibits every sign of the greatest fecundity. Were nature assisted by art, the fruits of the most distant countries might be produced within the distance of twenty leagues." "Galilee," says Malte Brun, "would be a paradise, were it inhabited by an industrious people, under an enlightened government."' Next: Isaiah Chapter 7
tIs 6::9 God takes Isaiah at his word, and here sends him on a strange errand - to foretel 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 (Isa 6:9): "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 (Isa 6:10): "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, Th2 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 foretels 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, Isa 6:11, Isa 6:12. 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 Chald:eans, 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, Isa 6:13. 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 (Isa 6:13; Isa 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, Jo1 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, Psa 75:3. See Isa 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, Kg1 10:5, at the gate of Shallecheth, Ch1 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 (Isa 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. Next: Isaiah Chapter 7
tIs 6::1
VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)In . . . year . . . Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chald:ee], (Ch2 26:19-21). 754 B.C. [CALMET] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Isa 6:9, &c., implies the tone of one who had already experience of the people's obstinacy. Lord--here Adonai, Jehovah in Isa 6:5; Jesus Christ is meant as speaking in Isa 6:10, according to Joh 12:41. Isaiah could only have "seen" the Son, not the divine essence (Joh 1:18). The words in Isa 6:10 are attributed by Paul (Act 28:25-26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Isa 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
Isaiah 6:2