Read-Post Through the Bible

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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 (Isa_5:21): 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 (Isa_5:22), 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, Isa_5:23. This follows upon the former; they drink and forget the law (Pro_31:5), and err through wine (Isa_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, Isa_5:24-30. 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 (Isa_5:7), 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 (Isa_5:25): 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, Isa_5:26. 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, Joe_2:2, Joe_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 (Isa_5:19), 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.

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(3.) He can carry them on in the service with amazing forwardness and fury. This is described here in very elegant and lofty expressions, Isa_5:27-30. [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 Jos_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 (Isa_5:29): 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. — Henry 

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  (Isa 6)  "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.

{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. {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."

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Isaiah 6 - This chapter Isa_6:1-13 contains a very sublime description of the manifestation of Yahweh to Isaiah, and of a solemn commission to him to declare his purposes to the Jews. It has been supposed by many to be a solemn “inauguration” to the prophetic office, and to have been the “first” of his prophecies. But this supposition is not to be considered as just. It is evident Isa_1:1 that he prophesied “before” the death of Uzziah, and there is reason to suppose that the order of “time” is observed in the previous chapters; see the Introduction, Section 2. The most probable supposition of the occasion of this prophecy, is this, that the people were extremely guilty; that they were strongly indisposed to listen to the message of the prophet, and that he was, therefore, favored with this extraordinary commission in order to give his message more success and higher authority in the minds of the people. It is a new commission to make his message as impressive as possible - as if it came direct from the lips of the Almighty. The Jews say, that for this pretension that he had seen Yahweh, he was sawn asunder by “Manasseh.” And to this fact Paul has been supposed to refer in Heb_11:37, where he says of those who had been eminent in faith, ‘they were sawn asunder;’ see the Introduction, Section 2.

This vision is expressed in the language appropriate to Eastern monarchs. God is represented as sitting on a “throne,” and attended by ministers, here called seraphim. His throne is elevated, and the posture of sitting denotes dignity and majesty. The language of the description is taken from the temple. The image is that of God sitting in the most holy place. Surrounding him are seen the seraphim, and the cloud filling the temple. Isaiah is represented as without the temple, near the altar. The great altar of sacrifice stood directly in front of the temple, so that if the doors of the temple had been open, and the veil separating the holy from the most holy place had been withdrawn, he would have had a distinct view of the mercy-seat. That veil between is supposed to be withdrawn, and he is permitted directly to contemplate the sacred and solemn manifestation made in the immediate dwelling-place of God. The chapter comprises, properly, three parts.

I. The vision, Isa_6:1-4. Yahweh is seen upon a throne, clad in the manner of an ancient monarch, with a robe and a train which filled the whole temple. He sits as a king, and is adorned in the robes of royalty, Isa_6:1. He is encompassed with ministering spirits - with the seraphim, in the manner of a magnificent king, Isa_6:2. They are seen, by the prophet, to be solemnly engaged in his worship, and to stand in the attitude of the most profound veneration, Isa_6:3. So awful and sublime was the worship, that even the posts of the temple were moved; the whole sacred edifice trembled at the presence of God, and at the voice of those who were engaged in his praise; and the whole temple was filled with the symbol of the divine presence and majesty, Isa_6:4.

II. The “effect on the prophet,” Isa_6:5-7. He was overcome with a sense of his unworthiness, and felt that he could not live. He had seen Yahweh, and he felt that he was a ruined man, Isa_6:5. Yet one of the seraphim flew to the altar, and bore thence a live coal, and touched his lips, and assured him that his sin was taken away, and that he was pardoned, Isa_6:6-7.

III. The “commission of the prophet,” Isa_6:8-13. God inquires who will go for him to the people, and bear his message, and the prophet expresses his readiness to do it, Isa_6:8. The nature of the message is stated, Isa_6:9-10. The “duration” - the state of things which he predicted would follow from this - is asked, and the answer is returned, Isa_6:11-13. It was to be until utter desolation should spread over the land, and the mass of the nation was cut off, and all were destroyed, except the small portion which it was necessary to preserve, in order to prevent the nation from becoming wholly extinct. — Barnes   

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 (Isa_6:1-4), the terror it put him into (Isa_6:5), and the relief given him against that terror by an assurance of the pardon of his sins (Isa_6:6, Isa_6:7).  II. A very awful commission which Isaiah received to go as a prophet, in God's name (v. 8 ), by his preaching to harden the impenitent in sin and ripen them for ruin (v. 9-12) yet with a reservation of mercy for a remnant, (v. 13). And it was as to an evangelical prophet that these things were shown him and said to him. — Henry 

{1} "In the year that king Uzziah died I saw also the Lord”... {5} “Then said I, Woe is me! for I am undone;”  The work of an evangelist is to be an instrument of the Holy Spirit in convicting souls of  " sin, and of righteousness, and of judgment". (John 16:8 )  To see the Lord in His glory, though no man has seen God in all that fullness, but in a veiled sense, as here by  vision, is to seen oneself as morally unclean, and facing just judgment  (“woe is me”) and thus in need of cleansing, and salvation.  Those that are thus convicted and seek salvation by faith in the the living and true God are those who find salvation, for  "The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." (Psa 34:18)  Descriptive conversions in the New Testament manifested that, from the approx. 3,000 souls saved on Pentecost to the Philippian jailer (Acts 2:27; 16:30)  Without that manner of heart, no prayer of salvation is efficacious. And it is that heart condition, in honestly, humility and contriteness, that we must seek to have all our lives.   

{8} “Whom shall I send, and who will go for us?”  The conviction and cleansing leads to a commission, and Isaiah, as a redeemed soul, responds to the invitation, as did the early church,both proactively preaching,  (Acts 8:4)  and by manifesting true fruits of true repentance: "For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. {9} For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;"  (1 Th 1:8-9) 

It should also be noted that this is the last of the only 6 times that God used the “royal we” in referring to Himself (Gn. 1:26; 3:22; 11:7)  (not to angels, to whom no creative activity is ascribed), and which literary use i am informed is not  known to be used till much later in history, with lone royal authorities in the Bible using the singular term (Ezra 6:8; Dan. 3:29; 6:26)

{10} “Make the heart of this people fat,” Our commission is to preach the gospel, (Mk. 16:16) calling all souls to repentance and faith,  (Acts 20:21; 26:20) but which also is one in  which the wicked is warned of his ways,  (Ezek. 33:8 ) and the major apostolic evangelistic messages always contained a warning of judgment.  (Acts 2:34,36; 10:42; 13:40,41; 17:31; 24:25)   Souls respond to the preaching of the cross - which itself speaks of God's judgment against sin, in the light of which mercy is valued -  either positively or negatively. The latter case is clearly seen in the Pharisees and co. rejection of Christ, and later of the apostles, and of deacon Stephen's message in Acts 7.

This commission to make the heart of Israel hard, which, as in Pharaoh's case, (Ex. 8:15,32; 9:34; 10:1) was in response to  things that they should have yielded to in repentance, is quoted in the New Testament in its fulfilled sense, (Mat. 13:15; Mar. 4:12; Jn. 12:40) In John 12, it is seen, by God's grace, that in response to the question, “who is this Son of man?”, (12:34b) Christ is revealed to be the Lord whom Isaiah saw high and lifted up in Is 6, when he uttered this prophecy. (12:37-41) Thus "Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. {45} And he that seeth me seeth him that sent me."  (John 12:44-45) For indeed, Jesus the Christ is He who is "the brightness of His glory, and the express image of His person, and upholding all things by the word of his power".  (Heb 1:3)  And whose Deity Hebrews 1:8-13 (among other texts) goes on to declare. See http://peacebyjesus.witnesstoday.org/DEITYofCHRIST.html To God be the glory

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Isa 6:1-8 

In this figurative vision, the temple is thrown open to view, even to the most holy place. The prophet, standing outside the temple, sees the Divine Presence seated on the mercy-seat, raised over the ark of the covenant, between the cherubim and seraphim, and the Divine glory filled the whole temple. See God upon his throne. This vision is explained, Joh_12:41, that Isaiah now saw Christ's glory, and spake of Him, which is a full proof that our Saviour is God. In Christ Jesus, God is seated on a throne of grace; and through him the way into the holiest is laid open. See God's temple, his church on earth, filled with his glory. His train, the skirts of his robes, filled the temple, the whole world, for it is all God's temple. And yet he dwells in every contrite heart. See the blessed attendants by whom his government is served. Above the throne stood the holy angels, called seraphim, which means “burners;” they burn in love to God, and zeal for his glory against sin. The seraphim showing their faces veiled, declares that they are ready to yield obedience to all God's commands, though they do not understand the secret reasons of his counsels, government, or promises. All vain-glory, ambition, ignorance, and pride, would be done away by one view of Christ in his glory. This awful vision of the Divine Majesty overwhelmed the prophet with a sense of his own vileness. We are undone if there is not a Mediator between us and this holy God. A glimpse of heavenly glory is enough to convince us that all our righteousnesses are as filthy rags. Nor is there a man that would dare to speak to the Lord, if he saw the justice, holiness, and majesty of God, without discerning his glorious mercy and grace in Jesus Christ. The live coal may denote the assurance given to the prophet, of pardon, and acceptance in his work, through the atonement of Christ. Nothing is powerful to cleanse and comfort the soul, but what is taken from Christ's satisfaction and intercession. The taking away sin is necessary to our speaking with confidence and comfort, either to God in prayer, or from God in preaching; 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. It is great comfort to those whom God sends, that they go for God, and may therefore speak in his name, assured that he will bear them out. — MHCC

Isa 6:1-4 

The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (1Sa_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 (Act_7:2), and to Moses, Exo_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, Psa_146:3, Psa_146:4, Psa_146:10. 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 Joh_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, Joh_17:5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Psa_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 (Isa_6:2): 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, Psa_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, Eze_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, Psa_89:7. They not only cover their feet, those members of the body which are less honourable (1Co_12:23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Act_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 2Co_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? Luk_20:36.

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IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, Isa_6:3. 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, Psa_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 (Psa_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, Isa_6:8, 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, Psa_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 (Isa_6:1), 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, Isa_6:4. 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 (Psa_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, Psa_93:3, Psa_93:4. 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, Rom_6:1. — Henry 

Isa 6:5-8 

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 (Isa_6:5): 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 (Jdg_13:22; Jdg_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, Dan_10:17. 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, Exo_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, 1Sa_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.

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II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, Isa_6:6, Isa_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, Luk_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, Isa_4:4. The blessed Spirit works as fire, Mat_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, Isa_6:8. 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, Isa_6:9, Isa_6:10. “Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?” Eze_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, 2Co_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, 1Ti_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, Jdg_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 (Isa_6:5), 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 (Isa_65:1), and, Here I am (Isa_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 Isa_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. — Henry 

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Isa 6:9-13 

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, 2Th_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 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, 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, 1Jo_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, 1Ki_10:5, at the gate of Shallecheth, 1Ch_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. — Henry 

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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 Chaldee, ‘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.’... 

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  'elohîym, אדנים  'ădônâyîm) 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  'elohîym, 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. — Barnes    (abridged)

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  (Isa 7)  "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 Shearjashub 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.

{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.

{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."

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Isaiah 7 - Probably no portion of the Bible has been regarded as so difficult of interpretation, and has given rise to so great a variety of expositions, as the prophecy which is commenced in this chapter, and which is closed in Isa_9:7. The importance of the prophecy respecting the Messiah (Isa_7:14 ff; Isa_8:7; Isa_9:1-7), is one reason why interpreters have been so anxious to ascertain the genuine sense; and the difficulties attending the supposition that there is reference to the Messiah, have been among the causes why so much anxiety has been felt to ascertain its true sense.

The prophecy which commences at the beginning of this chapter, is continued to Isa_9:7. An this was evidently delivered at the same time, and constitutes a single vision, or oracle. This should have been indicated in the division of the chapters. Great obscurity arises from the arbitrary, and, in many instances, absurd mode of division into chapters which has been adopted in the Bible.

This chapter, for convenience of illustration, may be regarded as divided into four parts:

I. The historical statement with which the whole account is introduced in Isa_7:1-2. The principal occurrences referred to in the chapter took place in the time of Ahaz. For an account of his character and reign, see the Introduction, Section 3. He was an idolater and erected the images, and altars, and groves of idolatry everywhere. He sacrificed to Baalim, and burned his children in the valley of Hinnom in honor of Moloch, and ruled Jerusalem everywhere with abominations, 2Ki_16:2-4; 2Ch_28:1-4. For these abominations, he was delivered into the hand of the king of Syria, and was subjected to calamities from the threatened invasion of the united armies of Syria and Samaria. At this time Rezin was king of Syria, of which Damascus was the capital; and Pekah was king of Israel or Sumaria. These kings, during the concluding part of the reign of Jotham, the predecessor of Ahaz, had formed an alliance and had gone up toward Jerusalem to make war upon it, but had not been able to take it.

The formation of this confederacy in the time of Jotham is distinctly declared in 2Ki_15:37. To this confederacy Isaiah refers in Isa_7:1, where he says that it occurred in the days of Jotham. The statement is made by Isaiah here, doubtless, in order to trace the important matter to which he alludes to its commencement, though what he subsequently says had particular relation to Ahaz. Though the confederacy was formed in the time of Jotham, yet the consequences were of long continuance, and were not terminated until the defeat of Sennacherib in the time of Hezekiah; see Isa. 37. Isaiah, here, in general, says Isa_7:1 that they went up against Jerusalem, and could not take it. He may refer here to an expedition which they made in the time of Jotham, or he may design this as a “general” statement, intricating the result of “all” their efforts, that they could not take Jerusalem. If the latter is the proper interpretation, then the statement in Isa_7:1, was made by Isaiah at a subsequent period, and is designed to state “all” that occurred.

It is more natural, however, to suppose that they made an attempt in the time of Jotham to take Jerusalem, but that they were unsuccessful. When Ahaz came to the throne, the alliance was continued, and the effort was renewed to take Jerusalem. Formidable preparations were made for the war, and an invading army came up upon the land. Many of the subjects of Ahaz were taken captive and carried to Damascus. Pekah killed in one day 120,000 people, and took two hundred thousand captives, and carried them toward Samaria. They were released from bondage by the solicitation of Oded, a prophet, who represented to them the impropriety of taking their brethren captive, and they were re-conveyed to Jericho; 2Ch_28:5-15. At about the same time, the Assyrians took Elath, and retained it as a city belonging to them; 2Ki_16:6. From the report of this strong alliance and from the ravages which were committed by their united forces, Ahaz was alarmed, and trembled for the safety of Jerusalem itself, Isa_7:3.

But instead of looking to God for aid, he formed the purpose of securing the alliance of the king of “Assyria,” and for this purpose sent messengers to Tigiath-pileser with professions of deep regard, and with the most costly presents which could be procured by exhausting the treasury 2Ki_16:7-8, to secure his friendship and cooperation. To this the king of Assyria agreed, and entered into the war by making an assault on Damascus; 2Ki_16:9. It was this alliance, and the confidence which Ahaz had in it, that produced his answer to Isaiah Isa_7:12, and his refusal to ask a sign of the Lord; and it was this alliance which subsequently involved Jerusalem in so much difficulty from the invasion of the Assyrians. The Assyrians, as might have been foreseen, consulted their own advantage, and not the benefit of Ahaz. They meant to avail themselves of the opportunity of subduing, if possible, Judea itself; and, consequently, the land was subsequently invaded by them, and Jerusalem itself put in jeopardy. This consequence was distinctly foretold by Isaiah, Isa_7:17-25; Isa_8:7-8. Yet before the alliance was secured, Ahaz was in deep consternation and alarm, and it was at this point of time that Isaiah was sent to him, Isa_7:2-3.

II. At this time of consternation and alarm, Isaiah was sent to Ahaz to assure him that Jerusalem would be safe, and that there was no real cause of alarm, Isa_7:3-9. His main object was to induce the monarch to repose confidence in Yahweh, and to believe that his kingdom, protected by God, could not be overthrown. Isaiah was directed to take with him his son, whose name (Shear-jashub - “the remnant shall return”) was itself a sign or pledge that the nation should not be “utterly” destroyed, and that, consequently, it could not become permanently subject to Syria or Sumaria, Isa_7:3. He went to meet Ahaz at the upper pool, where, probably, Ahaz had gone, attended by many of the court, to see whether it was practicable to stop the water, so as to prevent an enemy from procuring it; compare 2Ch_32:4. He directed him not to be afraid of the enemies that were coming, for they were like smoking, half-extinguished brands that could do little injury, Isa_7:4. He assured him that the purpose of the confederated kings should not be accomplished; that Yahweh had said that their design could not be established; and that the limits of their respective kingdoms should be the same that they were then, and should not be enlarged by the conquest and accession of Jerusalem - for that Damascus should still remain the capital of Syria, and Samaria of Ephraim, and that within sixty-five years the kingdom of Ephraim should be totally destroyed, and of course Jerusalem and Judah could not be permanently added to it. So far from having Jerusalem as a tributary and dependent province, as Renraliah had anticipated, his own kingdom was to be completely and finally destroyed, Isa_7:4-9. The desire of all this; as to allay the fears of Ahaz, and to induce him to put confidence in God.

III. A sign is promised - a proof or demonstration of the truth of what the prophet had spoken, Isa_7:10-17. To the assurance which Isaiah Isa_7:4-9 had given of the safety of Jerusalem, Ahaz makes no reply. His whole conduct, however, shows that he is wholly unimpressed and unaffected by what he had said, and that he put no confidence in the assuranccs of the prophet. He was not looking to God for aid, but to the king of Assyria; and he, doubtless, felt that if his aid was not obtained, his kingdom would be destroyed. He evidently had no belief in God, and no confidence in the prophet. His mind was in a restless, uneasy condition from the impending danger, and from uncertainty whether the aid of the king of Assyria could be procured. In order to induce him to turn his attention to God, the only Protector, and to calm his fears, Ahaz is commanded to ask of Yahweh any sign or miracle which he might desire, in order to confirm what the prophet had spoken, Isa_7:10-11.

This Ahaz refuses, Isa_7:12. He does it under the semblance of piety, and an unwillingness to appear to tempt Yahweh. But the “real” cause was, doubtless, that he had no confidence in Yahweh; he had no belief in what he had spoken; and he was secretly depending on the aid of the king of Assyria. His reply was couched in respectful terms, and had the appearance of piety, and was even expressed in language borrowed from the law, Deu_5:16. Yet important purposes were to be answered, by there being a sign or proof that what the prophet had said should take place. It was important that Ahaz, as the king of Judah, and as the head of the people, should have evidence that what was said was true. It was important that a suitable impression should be made on those who were present, and on the mass of the people, inducing them to put confidence in Yahweh. It was important that they should look to future times; to the certain security of the nation, and to the evidence that the nation “must” be preserved until the great Deliverer should come.

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A sign is, therefore, forced upon the attention of Ahaz. The prophet tells him that however reluctant he may be to seek a sign, or however incredulous he might be, yet that Yahweh would give a token, proof, or demonstration, which would be a full confirmation of all that he had said. “That would be done which could be done only by Yahweh, and which could be known only by him;” and “that” would be the demonstration that Jerusalem would be safe from this impending invasion. A virgin should bear a son, and before he should arrive at years of discretion, or be able to discern the difference between good and evil - that is in a short space of time, the land would be forsaken of both its kings, Isa_7:14-16. Who this virgin was, and what is the precise meaning of this prediction, has given perhaps, more perplexity to commentators than almost any other portion of the Bible. The “obvious” meaning seems to be this.

Some young female, who was then a virgin, and who was unmarried at the time when the prophet spoke, would conceive, and bear a son. “To” that son a name would be given, or his birth, in the circumstances in which it occurred, would make such a name proper, as would indicate that God was with them, and would be their Protector. Maternal affection would give the child the name Immanuel. The child would be nurtured up in the usual way among the Jews Isa_7:15 until he would be able to discern between good and evil - that is, until he should arrive at years of discretion. Between the time which should elapse from the conception of the child, and the time when he should arrive at an age to distinguish good from evil, that is in about three years, the land should be forsaken of the hostile kings, Isa_7:16. This seems to be the obvious meaning of this passage; and in this way only could this be a clear and satisfactory evidence to Ahaz of the certainty that the land would be entirely and permanently free from the invasion.

God only could know this; and, therefore, this was a proof of the certainty of what Isaiah had said. But though this is the obvious meaning, and though such an event only could be a sign to Ahaz that the land would be forsaken of both the invading kings, yet there is no reason to doubt that the prophet “so couched” what he said - so expressed this by the direction of the Holy Spirit, as to be applicable also to another much more important event, which was to be “also,” and in a much more important sense, a sign of the protection of God - the birth of the Messiah. He, therefore, selected words which, while they were applicable to the event immediately to occur, would also cover much larger ground, and be descriptive of more important events - and events which were “in the same line and direction” with that immediately to come to pass - the certainty of the divine protection, and of ultimate freedom from all danger.

The language, therefore, has, at the commencement of the prophecy, a fullness of meaning which is not entirely met by the immediate event which was to occur, and which can be entirely fulfilled only by the great event which Isaiah ever had in his eye - the birth of the Messiah. The mind of Isaiah would very naturally be carried forward to that future event. In accordance with the laws of what may be called “prophetic suggestion or association,” see Introduction, Section 7, iii. (3), and which are constantly exemplified in Isaiah, his mind would fix on better times, and more happy events. He saw the birth of a child in a future age, of which this was but the emblem. That was to be born literally of a virgin. His “appropriate” name, from his nature, and from his being the evidence of the divine favor and presence, would be “Immanuel” - as the appropriate name of this child would be Immanuel, because he would be the pledge of the divine protection and presence. The idea is, that there is a “fulness of meaning” in the words used, which will apply to future events more appropriately than to the one immediately before the writer. That there is rapid transition - a sudden carrying the mind forward to rest on a future more important event, which has been “suggested” by the language used, and which is in the mind of the speaker or writer so much more important than that which was first mentioned, as completely to absorb the attention. The reasons for the view here given are detailed at length in the notes at Isa_7:14-16.

IV. The prophet had thus far directed all his efforts to convince Ahaz that from the quarter from which they had apprehended danger, nothing was to be feared. He now, however Isa_7:17-25, proceeds to assure them that danger would come from the quarter where they least expected it - from the very quarter where Ahaz was seeking aid and deliverance - the king of Assyria. He assures him that the king of Assyria would take advantage of the alliance, and, under pretence of aiding him, would turn everything to his own account, and would ultimately bring desolation on the land of Judah. The calamities which would follow from this unhappy alliance, the prophet proceeds to state and unfold, and with that concludes the chapter. It is evident from 2Ki_16:7, that the discourse of Isaiah made no impression on the mind of Ahaz. He sent messengers with valuable presents to Tiglath-pileser, king of Assyria. Tiglath-pileser professedly entered into the views of Ahaz, and promised his aid.

He went up against Damascus and took it 2Ki_16:9, after Ahaz had suffered a terrible overthrow from the united armies of Rezin and Pekah. The land of Samaria was laid waste by him, and a large part of the inhabitants carried captive to Assyria, 2Ki_15:29. Thus the prediction of Isaiah, that the land should be forsaken by two kings Isa_7:16, was fulfilled. But this deliverance from their invasion was purchased by Ahaz at a vast price. The real purpose of Tiglath-pileser was not to aid Ahaz, but to make him and his kingdom dependent and tributary 2Ch_28:21; and this alliance was the first in the succession of calamities which came upon Judah and Jerusalem, and which ended only under Hezekiah by the entire destruction of the army of Sennacherib; see Isa. 37. During the remainder of the reign of Ahaz he was tributary to Assyria; and when Hezekia 2Ki_17:7 endeavored to throw off the yoke of Assyria, the attempt involved him in war; subjected his kingdom to invasion; and was attended with a loss of no small part of the cities and towns of his kingdom; see 2 Kings 18; 19; 20; Isa. 36; 37; compare the notes at Isa. 8; Isa_10:28-32. Thus the second part of this prophecy was fulfilled. The fuller statement of these important transactions will be found in the notes at the various passages which relate to these events. — Barnes   

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 (Isa_7:1, Isa_7:2).  II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa_7:3-9).  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 (Isa_7:10-16).  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 (Isa_7:17-25). And this is written both for our comfort and for our admonition. — Henry 

Isa 7:1-9 

Ungodly men are often punished by others as bad as themselves. Being in great distress and confusion, the Jews gave up all for lost. They had made God their enemy, and knew not how to make him their friend. The prophet must teach them to despise their enemies, in faith and dependence on God. Ahaz, in fear, called them two powerful princes. No, says the prophet, they are but tails of smoking firebrands, burnt out already. The two kingdoms of Syria and Israel were nearly expiring. While God has work for the firebrands of the earth, they consume all before them; but when their work is fulfilled, they will be extinguished in smoke. That which Ahaz thought most formidable, is made the ground of their defeat; because they have taken evil counsel against thee; which is an offence to God. God scorns the scorners, and gives his word that the attempt should not succeed. Man purposes, but God disposes. It was folly for those to be trying to ruin their neighbours, who were themselves near to ruin. Isaiah must urge the Jews to rely on the assurances given them. Faith is absolutely necessary to quiet and compose the mind in trials. — MHCC

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  Isa 7:10-16 

Secret disaffection to God is often disguised with the colour of respect to him; and those who are resolved that they will not trust God, yet pretend they will not tempt him. The prophet reproved Ahaz and his court, for the little value they had for Divine revelation. Nothing is more grievous to God than distrust, but the unbelief of man shall not make the promise of God of no effect; the Lord himself shall give a sign. How great soever your distress and danger, of you the Messiah is to be born, and you cannot be destroyed while that blessing is in you. It shall be brought to pass in a glorious manner; and the strongest consolations in time of trouble are derived from Christ, our relation to him, our interest in him, our expectations of him and from him. He would grow up like other children, by the use of the diet of those countries; but he would, unlike other children, uniformly refuse the evil and choose the good. And although his birth would be by the power of the Holy Ghost, yet he should not be fed with angels' food. Then follows a sign of the speedy destruction of the princes, now a terror to Judah. “Before this child,” so it may be read; “this child which I have now in my arms,” (Shear-jashub, the prophet's own son, Isa_7:3,) shall be three or four years older, these enemies' forces shall be forsaken of both their kings. The prophecy is so solemn, the sign is so marked, as given by God himself after Ahaz rejected the offer, that it must have raised hopes far beyond what the present occasion suggested. And, if the prospect of the coming of the Divine Saviour was a never-failing support to the hopes of ancient believers, what cause have we to be thankful that the Word was made flesh! May we trust in and love Him, and copy his example. — MHCC


Isa 7:17-25 
Let those who will not believe the promises of God, expect to hear the alarms of his threatenings; for who can resist or escape his judgments? The Lord shall sweep all away; and whomsoever he employs in any service for him, he will pay. All speaks a sad change of the face of that pleasant land. But what melancholy change is there, which sin will not make with a people? Agriculture would cease. Sorrows of every kind will come upon all who neglect the great salvation. If we remain unfruitful under the means of grace, the Lord will say, Let no fruit grow on thee henceforth for ever. — MHCC


Isa 7:1-9 

The prophet Isaiah had his commission renewed in the year that king Uzziah died, Isa_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, Joh_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, 2Ki_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 (2Ch_28:5), and a great slaughter they made in his kingdom, Isa_7:6, Isa_7:7. 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, Isa_7:2. This degenerate royal family is called the house of David, to put us in mind of that article of God's covenant with David (Psa_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 (Isa_7:3): 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.

3. 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, Hos_1:6, Hos_1:9); therefore Isaiah's children are said to be for signs, Isa_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, 2Ch_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 (Isa_22:9-11; 2Ch_32:3, 2Ch_32:4), 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 (Isa_7:4): 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, Psa_27:14.

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(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, Isa_7:5-7. [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 (Isa_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 (Isa_7:7): “Thus saith the Lord God, the sovereign Lord of all, who brings the counsel of the heathen to naught (Psa_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 Pro_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, Isa_7:8. 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 (Act_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, 2Ch_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 (Isa_7:9): “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, 2Ch_20:20. — Henry 

Isa 7:10-16 

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 (Isa_7:10, Isa_7:11): 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 (Jdg_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 (Isa_7:12): 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 (Isa_7:13) “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, Luk_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.” Isa_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 (Isa_7:11): 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.

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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 (Isa_7:14), 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, Isa_7:13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (Isa_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 (Mat_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 (Isa_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 (Isa_7:2), nor let Judah fear the setting up of the son of Tabeal (Isa_7:6), 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 (Isa_7:15) 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 Luk_2:40, Luk_2:52. 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, Isa_7:16. “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, Isa_7:3), “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 (2Ki_15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, 2Ki_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, 2Ch_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. — Henry

Isa 7:11 

Ask thee — since thou dost not credit the prophet’s words.

sign — a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (Isa_37:30; Isa_38:7, Isa_38:8 ). “Signs,” facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.

ask ... in ... depth — literally, “Make deep ... ask it,” that is, Go to the depth of the earth or of Hades [Vulgate and Lowth], or, Mount high for it (literally, “Make high”). So in Mat_16:1. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare Rom_10:6, Rom_10:7). He offers Ahaz the widest limits within which to make his choice.  — JFB 

Mat 1:23 testifies that prophecy ultimately this refers to the birth of the Messiah. It is argued by some that betulah would have been used rather than almah if a virgin was intended, as the former is more precise in denoting a virgin. However, Exodus 2:8 (the young' young sister of Moses, Miram) and Genesis 24:43 (unmarried Rebekah) are examples where almah best indicates a virgin.  Among others, the Jews for Jesus also argue that almah is never used in the Scriptures to describe a "young, presently married woman", and present Joel 1:8 ("Lament like a virgin girded with sackcloth for the husband of her youth.") as a case where betulah most likely refers to a married women. They thus conclude, "One cannot assert that the prophet was speaking of a virgin technically on the basis of the word almah. Nor can a serious student lightly dismiss the word as having no possible reference to a miraculous conception." (http://jewsforjesus.org/publications/issues/9_1/almah  See also William Brooks, The Immanuel Prophecy, Isaiah 7:14-17: http://www.iclnet.org/pub/resources/text/m.sion/brooalma.htm, and Robert Glenn Gromacki, The virgin birth: a biblical study of the deity of Jesus Christ, p. 172-75) Dr. Michael Brown adds, “Actually, there is no single word in biblical Hebrew that always and only means “virgin” (called in Latin virgo intacta). As for the Hebrew word betulah, while it often refers to a virgin in the Hebrew Scriptures, more often than not it has no reference to virginity but simply means “young woman, maiden.” (Answering Jewish Objections to Jesus Volume 3, Pgs. 21-22. Baker Books 2003) Matthew is thought to be quoting from the Septuagint (an interpretive work of many scholars, with many versions)  which uses “parthenos” for “almah”, and which in almost all cases indicates a women who is yet a virgin.   

One resource for more on this subject is Michael L. Brown's, “Answering Jewish Objections to Jesus,” vols. 1-4,