NOTES. ISAIAH exercised the prophetical office during a long period of time, if he lived to the reign of Manasseh; for the lowest computation, beginning from the year in which Uzziah died, when some suppose him to have received his first appointment to that office, brings it to 61 years. But the tradition of the Jews, that he was put to death by Manasseh, is very uncertain; and one of their principal Rabbins (Aben Ezra, Com. in Is. i. 1.) seems rather to think, that he died before Hezekiah; which is indeed more probable. It is however certain, that he lived at least to the 15th or 16th year of Hezekiah: this makes the least possible term of the duration of his prophetical office about 48 years. The time of the delivery of some of his prophecies is either expressly marked, or sufficiently clear from the history, to which they relate: that of a few others may with some probability be deduced from internal marks; from expressions, descriptions, and circumstances interwoven. It may therefore be of some use in this respect, and for the better understanding of his prophecies in general, to give here a summary view of the history of his time. The kingdom of Judah seems to have been in a more flourishing condition during the reigns of Uzziah and Jotham, than at any other time after the revolt of the ten tribes. The former recovered the port of Elath on the Red Sea, which the Edomites had taken in the reign of Joram: he was succesful in his wars with the Philistines, and took from them several cities, Gath, Jabneh, Ashdod; as likewise against some people of Arabia Deserta ; and against the Ammonites, whom he compelled to pay him tribute. He repaired and improved the fortifications of Jerusalem; and had a great army well appointed and disciplined. He was no less attentive to the arts of peace; and very much encouraged agriculture, and the breeding of cattle. Jotham maintained the establishments and improvements made by his father; added to what Uzziah had done in strengthening the frontier places; conquered the Ammonites, who had revolted, and exacted from them a more stated and probably a larger tribute. However, at the latter end of his time, the league between Pekah king of Israel and Retsin king of Syria was formed against Judah; and they began to carry their designs into exetion. But in the reign of Ahaz his son, not only all these advantages were lost, but the kingdom of Judah was brought to the brink of destruction. Pekah king of Israel overthrew the army of Ahaz, who lost in battle 120,000 men ; and the Israelites carried away captives 200,000 women and children; which however were released, and sent home again, upon the remonstrance of the prophet Oded. After this, as it should seem, (see Vitringa on ch. vii. 2.) the two kings of Israel and Syria, joining their forces, laid siege to Jerusalem; but in this attempt they failed of success. In this distress Ahaz called in the assistance of Tiglath-Pileser king of Assyria; who invaded the kingdoms of Israel and Syria, and Retsin: but he was more in danger than ever from his too powerful ally; to purchase whose forbearance, as he had before bought his assistance, he was forced to strip himself and his people of all the wealth he could possibly raise, from his own treasury, from the temple, and from the country. About the time of the siege of Jerusalem, the Syrians took Elath, which was never after recovered. The Edomites likewise, taking advantage of the distress of Ahaz, ravaged Judea, and carried away many captives. The Philistines recovered what they had before lost; and took many places in Judea, and maintained themselves there. Idolatry was established by the command of the king in Jerusalem, and throughout Judea; and the service of the temple was either intermitted, or converted into an idolatrous worship. Hezekiah, his son, at his accession to the throne, immediately set about the restoration of the legal worship of God, both in Jerusalem and through Judea. He cleansed and repaired the temple, and held a solemn passover. He improved the city, repaired the fortification, erected magazines of all sorts, and built a new aqueduct. In the fourth year of his reign Shalmaneser king of Assyria invaded the kingdom of Israel, took Samaria, and carried away the Israelites into captivity; and replaced them by different people sent from his own country: and this was the final destruction of that kingdom, in the sixth year of the reign of Hezekiah. Hezekiah was not deterred by this alarming example from refusing to pay the tribute to the king, of Assyria, which had been imposed on Ahaz : this brought on the invasion of Senacherib in the fourteenth year of his reign; an account of which is inserted among the Prophecies of Isaiah. After a great and miraculous deliverance from so powerful an enemy Hezekiah continued his reign in peace; he prospered in all his works, and left his kingdom in a flourishing state to his son Manasseh ; a son in every respect unworthy of such a father. CHAP. I. 1. The Vision of Isaiah-] It seems doubtful, whether this title belong to the whole book, or only to the prophecy contained in this chapter. The former part of the title seems properly to belong to this particular prophecy: the latter part, which enumerates the kings of Judah, under whom Isaiah exercised his prophetical office, seems to extend it to the whole collection of prophecies delivered in the course of his ministry. Vitringa (to whom the world is greatly indebted for his learned labours on this prophet; and to whom we should have owed much more, if he had not so totally devoted himself to Masoretic authority,) has, I think, very judiciously resolved this doubt. He supposes, that the former part of the title was originally prefixed to this single prophecy; and that, when the collection of all Isaiah's prophecies was made, the enumeration of the kings of Judah was added, to make it at the same time a proper title to the whole book. As such it is plainly taken in 2 CHRON. xxxii. 32, where the Book of Isaiah is cited by this title; "The vision of Isaiah the prophet, the son of Amots.” The prophecy contained in this first chapter stands single and unconnected, making an intire piece of itself. It contains a severe remonstrance against the corruptions prevailing among the Jews of that time; powerful exhortations to repentance; grievous threatenings to the impenitent; and gracious promises of better times, when the nation shall have been reformed by the just judgements of God. The expression upon the whole is clear; the connection of the several parts easy; and in regard to the images, sentiments, and style, it gives a beautiful example of the prophet's elegant manner of writing; though perhaps it may not be equal in these respects to many of the following prophecies. 2. Hear, O ye heavens-] God is introduced as entering upon a solemn and public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald, or officer to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend, and bear witness to the truth of his plea, and the justice of his cause. The same scene is more fully displayed in the noble exordium of PSALM 1. where God summons all mankind, from east to west, to be present to hear his appeal; and the solemnity is held on Sion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai: "A consuming fire goes before before him, He calleth the heavens from above, And the earth that he may contend in judgement with his people." PSALM 1. 3, 4. By the same bold figure, Micah calls upon the mountains, that is, the whole country of Judea, to attend to him: chap. vi. 1, 2. "Arise, plead thou before the mountains, And let the hills hear thy voice. Hear, O ye mountains, the controversy of JEHOVAH ; And ye, O ye strong foundations of the earth: For JEHOVAH hath a controversy with his people, And he will plead his cause against Israel." With the like invocation Moses introduces his sublime song; the design of which was the same as that of this prophecy, "to testify, as a witness, against the Israelites," for their disobedience: DEUT. xxxi. 21. "Give ear, O ye heavens, and I will speak; And let the earth hear the words of my mouth." DEUT. xxxii. 1. This in the simple yet strong oratorical style of Moses is, "I call heaven and earth to witness against thee this day: life and death have I set before thee; the blessing and the curse: choose now life, that thou mayest live, |