Isaiah 6:10

Isa 2:1 (note). This might be a new designation, to introduce more solemnly a general dedication of the whole course of God's dispensations in regard to his people and the fates of the nation; which are even now still depending, and will not be fully accomplished till the final restoration of Israel. In this vision the ideas are taken in general from royal majesty, as displayed by the monarchs of the East; for the prophet could not represent the ineffable presence of God by any other than sensible and earthly images. The particular scenery of it is taken from the temple. God is represented as seated on his throne above the ark, in the most holy place, where the glory appeared above the cherubim, surrounded by his attendant ministers. This is called by God himself "the place of his throne, and the place of the soles of his feet," Eze 43:7 . "A glorious throne exalted of old, is the place of our sanctuary," saith the prophet Jeremiah, chap, Jer 17:12 . The very posture of sitting is a mark of state and solemnity: Sed et ipsum verbum sedere regni significat potestatem, saith Jerome, Comment. in Eph 1:20 . See note on Isa 3:1 (note). St. John, who has taken many sublime images from the prophets of the Old Testament, and in particular from Isaiah, hath exhibited the same scenery, drawn out into a greater number of particulars; Rev 4:1-11 . The veil, separating the most holy place from the holy or outermost part of the temple, is here supposed to be taken away; for the prophet, to whom the whole is exhibited, is manifestly placed by the altar of burnt-offering, at the entrance of the temple, (compare Eze 43:5 , Eze 43:6 ), which was filled with the train of the robe, the spreading and overflowing of the Divine glory. The Lord upon the throne, according to St. John ( Joh 12:41 ), was Christ; and the vision related to his future kingdom when the veil of separation was to be removed, and the whole earth was to be filled with the glory of God, revealed to all mankind: which is likewise implied in the hymn of the seraphim, the design of which is, saith Jerome on the place, Ut mysterium Trinitatis in una Divinitate demonstrent; et nequaquam templum Judaicum, sicut prius, sed omnem terram illius gloria plenam esse testentur; "That they may point out the mystery of the Trinity in one Godhead; and that the Jewish temple alone should not be, as formerly, the place of the Divine glory, for the whole earth should be filled with it." It relates, indeed, primarily to the prophet's own time, and the obduration of the Jews of that age, and their punishment by the Babylonish captivity; but extends in its full attitude to the age of Messiah, and the blindness of the Jews to the Gospel, (see Mat 13:14 ; Joh 12:40 ; Act 28:26 ; Rom 11:8 ), the desolation of their country by the Romans, and their being rejected by God. That nevertheless a holy seed - a remnant, should be preserved; and that the nation should spread out and flourish again from the old stock. - L. Verse 1 The Lord - Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, ( Isa 6:8 ); forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse ( Isa 6:11 ); thirty-three MSS. of Kennicott's, and many of De Rossi's, and one edition, for אדני Adonai, "the Lord" read יהוה "Jehovah," which is probably the true reading; (compare Isa 6:6 ); as in many other places, in which the superstition of the Jews has substituted אדני Adonai for יהוה Yehovah. One of my own MSS., a very ancient and large folio, to which the points and the masora have been added by a later hand, has יהוה Yehovah in the 1st and 8th verses, in the teeth of the masora, which orders it in both places to be read אדני Adonai. Verse 2 Above it stood the seraphim - שרפים seraphim, from שרף seraph, to burn. He saw says Kimchi, the angels as flames of fire, that the depravity of that generation might be exhibited, which was worthy of being totally burnt up. He covered his feet "He covereth his feet" - By the feet the Hebrews mean all the lower parts of the body. But the people of the East generally wearing long robes, reaching to the ground, and covering the lower parts of the body down to the feet, it may hence have been thought want of respect and decency to appear in public and on solemn occasions with even the feet themselves uncovered. Kempfer, speaking of the king of Persia giving audience, says, Rex in medio supremi atrii cruribus more patrio inflexis sedebat: corpus tunica investiebat flava, ad suras cum staret protensa; discumbentis vero pedes discalceatos pro urbanitate patria operiens. - Amoen. Exot. p. 227. "The king sat on the floor cross-legged, as is the custom of the country. He was covered with a yellow garment, which reached down to the feet when standing, but covered the feet for decency when sitting with his slippers off." Sir John Chardin's MS. note on this place of Isaiah is as follows: Grande marque de respect en orient de se cacher les pieds, quand on est assis, et de baisser le visage. Quand le souvrain se monstre en Chine et a Japon, chacun se jette le visage contre terre, et il n'est pas permis de regarder le roi; "It is a great mark of respect in the East to cover the feet, and to bow down the head in the presence of the king." Verse 3 Holy, holy, holy - This hymn performed by the seraphim, divided into two choirs, the one singing responsively to the other, which Gregory Nazian., Carm. 18, very elegantly calls Συμφωνον, αντιφωνον, αγγελων στασιν, is formed upon the practice of alternate singing, which prevailed in the Jewish Church from the time of Moses, whose ode at the Red Sea was thus performed, (see Exo 15:20 , Exo 15:21 ), to that of Ezra, under whom the priests and Levites sung alternately, "O praise Jehovah, for he is gracious; For his mercy endureth for ever;" Ezr 3:11 . See De Sac. Poes. Hebr. Prael. xix., at the beginning. Verse 5 Wo is me! for I am undone - נדמיתי nidmeythi, I am become dumb. There is something exceedingly affecting in this complaint. I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God, and live; I have seen him, and must die, because I am unholy. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart. I am undone "I am struck dumb" - נדמיתי nidmeythi, twenty-eight MSS. (five ancient) and three editions. - I understand it as from דום dum or דמם damam, silere, "to be silent;" and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani, stupens, attonitus sum, "I am amazed." He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare Exo 4:10 ; Exo 6:12 ; Jer 1:6 . Verse 6 A live coal - The word of prophecy, which was put into the mouth of the prophet. From off the altar - That is, from the altar of burnt-offerings, before the door of the temple, on which the fire that came down at first from heaven ( Lev 9:24 ; 2Chr 7:1 ) was perpetually burning. It was never to be extinguished, Lev 6:12 , Lev 6:13 . Verse 9 And he said - לי li, to me, two MSS. and the Syriac. Thirteen MSS. have ראה raah, in the regular form. Verse 10 Make the heart of this people fat "Gross" - The prophet speaks of the event, the fact as it would actually happen, not of God's purpose and act by his ministry. The prophets are in other places said to perform the thing which they only foretell: - "Lo! I have given thee a charge this day Over the nations, and over the kingdoms; To pluck up, and to pull down; To destroy, and to demolish; To build, and to plant." Jer 1:10 . And Ezekiel says, "When I came to destroy the city," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed;" Eze 43:3 . To hear, and not understand; to see, and not perceive; is a common saying in many languages. Demosthenes uses it, and expressly calls it a proverb: ὡστε το της παροιμιας ὁρωντας μη ὁρᾳν, και ακουοντας μη ακουειν; Conttra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry. Or the words may be understood thus, according to the Hebrew idiom: "Ye certainly hear, but do not understand; ye certainly see, but do not acknowledge." Seeing this is the case, make the heart of this people fat - declare it to be stupid and senseless; and remove from them the means of salvation, which they have so long abused. There is a saying precisely like this in Aeschylus: - - - - βλεποντες εβλεπον ματην, Κλυοντες ουκ ηκουον. Aesch. Prom. Vinct. 456. "Seeing, they saw in vain; and hearing, they did not understand." And shut "Close up" - השע hasha. This word Sal. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. He says it means closing up the eyes, so that one cannot see; that the root is שוע shava, by which word the Targum has rendered the word טח tach, Lev 14:42 , וטח את בית vetach eth beith, "and shall plaster the house." And the word טח tach is used in the same sense, Isa 44:18 . So that it signifies to close up the eyes by some matter spread upon the lids. Mr. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken. Observ. 2:278. With their heart "With their hearts" - ובלבבו ubilebabo, fifteen MSS. of Kennicott's and fourteen of De Rossi's, and two editions, with the Septuagint, Syriac, Chaldee, and Vulgate. And be healed "And I should heal" - ואר פא veer pa, Septuagint, Vulgate. So likewise Mat 13:14 ; Joh 12:40 ; Act 28:27 . Verse 11 Be utterly desolate "Be left" - For תשאה tishaeh, the Septuagint and Vulgate read תשאר tishshaer. Verse 13 A tenth - This passage, though somewhat obscure, and variously explained by various interpreters, has, I think, been made so clear by the accomplishment of the prophecy, that there remains little room to doubt of the sense of it. When Nebuchadnezzar had carried away the greater and better part of the people into captivity, there was yet a tenth remaining in the land, the poorer sort left to be vinedressers and husbandmen, under Gedaliah, 2Kgs 25:12 , 2Kgs 25:22 , and the dispersed Jews gathered themselves together, and returned to him, Jer 40:12 ; yet even these, fleeing into Egypt after the death of Gedaliah, contrary to the warning of God given by the prophet Jeremiah, miserably perished there. Again, in the subsequent and more remarkable completion of the prophecy in the destruction of Jerusalem, and the dissolution of the commonwealth by the Romans, when the Jews, after the loss of above a million of men, had increased from the scanty residue that was left of them, and had become very numerous again in their country; Hadrian, provoked by their rebellious behavior, slew above half a million more of them, and a second time almost extirpated the nation. Yet after these signal and almost universal destructions of that nation, and after so many other repeated exterminations and massacres of them in different times and on various occasions since, we yet see, with astonishment, that the stock still remains, from which God, according to his promise frequently given by his prophets, will cause his people to shoot forth again, and to flourish. - L. A tenth, עשיריה asiriyah. The meaning, says Kimchi, of this word is, there shall yet be in the land ten kings from the time of declaring this prophecy. The names of the ten kings are Jotham, Ahaz, Hezekiah, Manasseh, Amon, Jostah, Jehoahaz, Jehoiachin, Jehoiakim, and Zedekiah; then there shall be a general consumption, the people shall be carried into captivity, and Jerusalem shall be destroyed. For בם bam, in them, above seventy MSS., eleven of Kennicott's, and thirty-four of De Rossi's, read בה bah, in it; and so the Septuagint. Introduction The king of Judah and the royal family being in the utmost consternation on receiving accounts of the invasion of the kings of Syria and Israel, the prophet is sent to assure them that God would make good his promises to David and his house; so that, although they might be corrected, they could not be destroyed, while these prophecies remained to be accomplished, Isa 7:1-9 . The Lord gives Ahaz a sign that the confederacy against Judah shall be broken, which sign strikingly points out the miraculous conception of the Messiah, who was to spring from the tribe of Judah, Isa 7:10-16 . Prediction of very heavy calamities which the Assyrians would inflict upon the land of Judea, Isa 7:17-25 . The confederacy of Rezin, king of Syria, and Pekah, king of Israel, against the kingdom of Judah, was formed in the time of Jotham; and perhaps the effects of it were felt in the latter part of his reign; see 2Kgs 15:37 , and note on Isa 1:7-9 (note). However, in the very beginning of the reign of Ahaz, they jointly invaded Judah with a powerful army, and threatened to destroy or to dethrone the house of David. The king and royal family being in the utmost consternation on receiving advises of their designs, Isaiah is sent to them to support and comfort them in their present distress, by assuring them that God would make good his promises to David and his house. This makes the subject of this, and the following, and the beginning of the ninth chapters, in which there are many and great difficulties. Chap. 7 begins with an historical account of the occasion of this prophecy; and then follows, Isa 7:4-16 , a prediction of the ill success of the designs of the Israelites and Syrians against Judah; and from thence to the end of the chapter, a denunciation of the calamities to be brought upon the king and people of Judah by the Assyrians, who

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. 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 ( v. 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 ( v. 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, 2 Thess. ii. 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. vii. 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, v. 11, 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, v. 13 . There was a remnant reserved in the last destruction of the Jewish nation ( Rom. xi. 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 ( ch. vi. 13 ; x. 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. iii. 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 xiv. 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, 1 John iii. 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, Ps. lxxv. 3 . See ch. i. 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, 1 Kings x. 5 , at the gate of Shallecheth, 1 Chron. xxvi. 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. ix. 5 . Destroy it not, for that blessing is in it ( ch. lxv. 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. This chapter is an occasional sermon, in which the prophet sings

Fat - Stupid and senseless. This making of their hearts fat, is here ascribed to the prophet, as it is ascribed to God in the repetition of this prophecy, John 12:40 , because God inflicted this judgment upon them by the ministry of the prophet, partly by way of prediction, foretelling that this would be the effect of his preaching; and partly by withdrawing the light and help of his Spirit. Heavy - Make them dull of hearing. Lest - That they may not be able, as before they were not willing to see. Convert - Turn to God.