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Isaiah 1:1
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The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he beheld in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah.
The vision of Esai ye sonne of Amos, which he sawe vpon Iuda and Hierusalem, in the dayes of Uzia & Ioathan, Ahaz and Iehezekiah, kinges of Iuda.
The vision of Isaiah the son of Amos, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah.
This is the vision of Isaiah son of Amoz. God showed Isaiah what would happen to Judah and Jerusalem. Isaiah saw this during the time when Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The Uision of Isaiah the sonne of Amoz, which hee sawe concerning Iudah and Ierusalem, in the dayes of Uzziah, Iotham, Ahaz, & Hezekiah kings of Iudah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
This is the prophecy of Esay the sonne of Amos, which he shewed vpon Iuda and Ieruasalem: In the tyme of Osias, Ioathan, Ahas, and Ezechias kynges of Iuda.
The vision that Isaiah son of Amoz saw regarding Judah and Jerusalem during the times of the kings of Judah: Uzziah, Jotham, Ahaz, and Hezekiah.
The vision of [the prophet] Isaiah the son of Amoz concerning [the kingdom of] Judah and [its capital] Jerusalem, which he saw [as revealed by God] during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah, the son of Amoz, which he saw about Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.
Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah.
I am Isaiah, the son of Amoz. And this is the message that I was given about Judah and Jerusalem when Uzziah, Jotham, Ahaz, and Hezekiah were the kings of Judah:
This is the vision of Yesha‘yahu the son of Amotz, which he saw concerning Y'hudah and Yerushalayim during the days of ‘Uziyahu, Yotam, Achaz and Y'chizkiyahu, kings of Y'hudah:
A Vision of Isaiah, the sonne of Amoz, which he sawe concerning Iudah and Ierusalem: in the dayes of Vzziah, Iotham, Ahaz and Hezekiah Kings of Iudah.
THE vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah:
The vision of Yesha`yahu the son of Amotz, which he saw concerning Yehudah and Yerushalayim, in the days of `Uzziyah, Yotam, Achaz, and Hizkiyahu, kings of Yehudah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
These are the visions that Isaiah son of Amoz saw concerning Judah and Jerusalem. He saw these visions during the years when Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah.
This is the special dream of Isaiah the son of Amoz, about Judah and Jerusalem, which he saw during the rule of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision which Esaias the son of Amos saw, which he saw against Juda, and against Jerusalem, in the reign of Ozias, and Joatham, and Achaz, and Ezekias, who reigned over Judea.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
This is the vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah son of Amoz, which he saw, concerning Judah and Jerusalem, - in the days of Uzziah Jotham Ahaz Hezekiah - kings of Judah.
The vision of Isaias the Son of Amos, which he saw concerning Juda and Jerusalem in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Juda.
The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
This is the vision Isaiah son of Amoz saw about what would happen to Judah and Jerusalem. Isaiah saw these things while Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah.
This book contains the messages about Judah and Jerusalem which God revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah.
The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The visioun, ether profesie, of Ysaie, the sone of Amos, which he siy on Juda and Jerusalem, in the daies of Osie, of Joathan, of Achas, and of Ezechie, kyngis of Juda.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzzi'ah, Jotham, Ahaz, and Hezeki'ah, kings of Judah.
The Visions of Isaiah son of Amoz, that he hath seen concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
vision: Isaiah 21:2, Numbers 12:6, Numbers 24:4, Numbers 24:16, 2 Chronicles 32:32, Psalms 89:19, Jeremiah 23:16, Nahum 1:1, Habakkuk 2:2, Matthew 17:9, Acts 10:17, Acts 26:19, 2 Corinthians 12:1
saw: Isaiah 2:1, Isaiah 13:1, 2 Peter 1:21
the days: Isaiah 6:1, 2 Chronicles 26:1 - 2 Chronicles 32:33, Hosea 1:1, Amos 1:1, Micah 1:1
Reciprocal: 2 Kings 16:1 - Ahaz 2 Kings 16:20 - Hezekiah 2 Kings 19:2 - the son of Amoz 2 Chronicles 26:3 - Uzziah 2 Chronicles 26:22 - Isaiah 2 Chronicles 27:1 - twenty and five 2 Chronicles 28:1 - Ahaz 2 Chronicles 29:1 - Hezekiah Proverbs 25:1 - which Jeremiah 1:1 - words Jeremiah 22:29 - General Ezekiel 1:1 - I saw Acts 8:28 - Esaias Romans 9:27 - Esaias
Cross-References
And God saw the light, that it was good: and God divided the light from the darkness.
And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.
And God said, Let the earth put forth grass, herbs yielding seed, [and] fruit-trees bearing fruit after their kind, wherein is the seed thereof, on the earth: and it was so.
And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good.
And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night and the stars.
And God set them in the firmament of heaven to give light on the earth,
And there was evening and there was morning, a fourth day.
And God said, Let the waters swarm with swarms of living creatures, and let birds fly above the earth in the open firmament of heaven.
And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth.
and to every beast of the earth, and to every bird of the heavens, and to everything that creeps on the earth, wherein there is life, [I have given] every green herb for food: and it was so.
Gill's Notes on the Bible
The vision of Isaiah the son of Amoz,.... This is either the particular title of the prophecy contained in this single chapter, as Jarchi and Abarbinel think; seeing the second chapter Isaiah 2:1 begins with another title, "the word that Isaiah saw", c. or rather it is the common title of the whole book since it is the vision which Isaiah saw in the reign of four kings, as is later affirmed; and so is no other than in general "the prophecy of Isaiah", as the Targum renders it; called a "vision", because it was delivered to him, at least the greatest part of it, in a vision; and because he had a clear perception of the things he prophesied of, as well as delivered them in a clear and perspicuous manner to others: hence the Jews say m, that Moses and Isaiah excelled the other prophets, seeing they understood what they prophesied of. The name of Isaiah, the penman of this book, signifies either "the Lord shall save", according to Hilleras n; or "the salvation of the Lord", as Abarbinel, Jerom, and others; and is very suitable to the message he was sent with to the people of God; to acquaint them that the Lord had provided a Saviour for them, and that he would come and save them. He is said to be "the son of Amoz"; not of Amos the prophet; the names differ; the name of the prophet that stands among the twelve lesser prophets is עמוס, "Amos"; the name of Isaiah's parent is אמוץ, "Amoz". It is a tradition with the Jews o, that Amoz, the father of Isaiah, was brother to Amaziah, king of Judah, so that Isaiah was of the royal family. Abarbinei endeavours to confirm it from that greatness of mind, freedom and boldness, he used in reproofs, and from his polite and courtly way of speaking; and this is mentioned by Aben Ezra as a reason why the Jews did not harm him, as they did Jeremiah: but this tradition is not equally regarded by the Jewish writers; and though Kimchi takes notice of it, yet he says the genealogy of Isaiah is not known, nor of what tribe he was. If he was of the seed royal, this is an instance of God's calling some that are noble, not only by his grace, but to office in his church; and it is with a view to this tradition, no doubt, that Jerom p calls him "vir nobilis", a "nobleman". It is also a rule with the Jews q, that where the name of a prophet's father is mentioned, it is a sign that his father was a prophet; and so they say this Amoz was, though the king's brother; and that he is the same with the man of God that came to Amaziah r, 2 Chronicles 25:7 but Aben Ezra suggests, that this rule does not always hold good.
Which he saw concerning Judah and Jerusalem; that is, chiefly and principally; for though Ephraim, or the ten tribes of Israel, are mentioned, yet very rarely; and though there are prophecies concerning other nations in it, yet these relate to the deliverance of the Jews from them, or to God's vengeance on them for their sake. Judah is put for the two tribes of Judah and Benjamin, and is particularly mentioned, because the Messiah, so much spoken of in this book, was to spring from thence, whose title is the Lion of the tribe of Judah; and though Jerusalem was in it, yet that is also particularly taken notice of, because not only the temple, the place of divine worship, was in it, and it was the metropolis of the land; but because the Messiah, when he came, was often to appear here, and from thence the Gospel was to go forth into all the world; and this was a figure of the Gospel church state to the end of the world, which often bears this name: and many things are said in this prophecy not only concerning the coming of Christ, but of the Gospel dispensation, and of various things that should come to pass in it; concerning the glory of the church in the latter day, the calling of the Gentiles, the conversion of the Jews, the destruction of antichrist, and the new heavens and new earth.
In the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah: if Isaiah began to prophesy in the first year of Uzziah's reign, as Kimchi and Abarbinel think, relying pretty much on
2 Chronicles 26:22 and lived out the reign of Hezekiah, as he must, if he was put to death by Manasseh, according to the tradition of the Jews, he must prophesy a hundred and twelve or thirteen years; for Uzziah reigned fifty two years, Jotham sixteen, Ahaz sixteen, and Hezekiah twenty nine; but as this seems to begin his prophecy too soon, since so small a part of it was in or concerns Uzziah's reign; so it seems too late to fix the date of his prophecy from the year that King Uzziah died, when he had the vision in Isaiah 6:1 and desired to be sent of the Lord; which is the opinion of Jarchi, Aben Ezra, and others; but Dr. Lightfoot's opinion is more probable, who places the beginning of his prophecy in the twenty third year of Uzziah; though perhaps it may be sufficient to allow him only ten years of Uzziah's reign: and as he lived through the two reigns of Jotham and Ahaz, so it is certain that he lived through more than half of the reign of Hezekiah; his whole reign was twenty nine years; and therefore it was when he had reigned fourteen years that he was taken sick, and then fifteen years more were added to his days; and the year after this came the messengers from Babylon to congratulate him on his recovery; all which Isaiah gives an account of Isaiah 38:1 but how long he lived and prophesied after this cannot be said: had his days been prolonged to the times of Manasseh, it would have been written, as Aben Ezra observes, and who pays but little regard to the tradition of the Jews concerning Isaiah's being put to death by Manasseh; if the thing, says he, is "cabala", a tradition, it is truth; but he seems to call in question its reality; however, it is not to be depended on.
m R. Eleazar in Yalkut, pars 2. fol. 118. 2. n Onomastic. Sacr. p. 319. o T. Bab. Megilla, fol. 10. 2. & Sota, fol. 10. 2. & Seder Olam Zuta, p. 104. Juchasin, fol. 12. 1. Shalshalet Hakabala, fol. 11. 2. p Ad Paulam, fol. 8. M. tom. 3. q T. Bab. Megilla, fol. 15. 1. r Kimchi in 2 Chron. xxv. 7.
Barnes' Notes on the Bible
The vision - The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet. The same title is also given to his prophecies in 2 Chronicles 32:32 : ‘Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah.’ Vitringa supposes that the former part of this title, ‘the vision of Isaiah,’ was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterward as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them; see the Introduction to Isaiah 36:0.
The word “vision,” חזון chăzôn, denotes properly that which is seen, from the verb, חזה châzâh, “to see, to behold.” It is a term which is often used in reference to the prophecies of the Old Testament; Numbers 12:6; Numbers 24:4; 1 Samuel 3:1; Psalms 89:19; Daniel 2:19; Daniel 7:2; Daniel 8:1; Nahum 1:1; Genesis 15:1; Isaiah 21:2; Isaiah 22:1. Hence, the prophets were anciently called “Seers,” as those who saw or witnessed events which were yet to come; compare 1 Samuel 9:9 : ‘He that is now called a prophet was beforetime called a “Seer;”’ 1 Samuel 9:11, 1Sa 9:18-19; 1 Chronicles 9:22; 1 Chronicles 29:29; 2 Kings 18:13. In these visions the objects probably were made to pass before the mind of the prophet as a picture, in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left without explanation. On the nature of the prophetic visions, see Introduction, Section 7. (4.)
Of Isaiah - The name Isaiah ישׁעיהו yesha‛yâhû from ישׁע yesha‛ - salvation, help, deliverance - and יהוה yehovâh or Jehovah, means ‘salvation of Yahweh,’ or ‘Yahweh will save.’ The Vulgate renders it “Isaias”; the Septuagint has: Ησαΐ́ας Eesaias, “Esaias.” This is also retained in the New Testament; Matthew 3:3; Matthew 4:14; Matthew 12:17; Matthew 15:7; Mark 7:6; Luke 4:17; John 12:39; Acts 8:28; Romans 9:27, etc. In the book of Isaiah itself we find the form ישׁעיהו yesha‛yâhû, but in the inscription the rabbis give the form ישׁעיה yesha‛yâh. It was common among the Hebrews to incorporate the name Yahweh, or a part of it, into their proper names; see the note at Isaiah 7:14. Probably the object of this was to express veneration or regard for him - as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East. Thus the name “Bel,” the principal idol worshipped in Babylon, appears in the proper names of the kings, as Belshazzar, etc.; compare the note at Isaiah 46:1. It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the book, at least, is the salvation which Yahweh would effect for his people from their oppressers in Babylon, and the far mightier deliverance which the world would experience under the Messiah.
The son of Amoz - See the Introduction, Section 2. “Concerning Judah.” The Jews after the death of Solomon were divided into two kingdoms; the kingdom of Judah, and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remaining ten tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them.
Jerusalem - The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem Genesis 14:18, and who is supposed to have given this name “Salem” to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the “Jebusites,” who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king Joshua 10:23, and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of “Jebus-Salem,” or, for the sake of easier pronunciation by changing the Hebrew letter ב (b) into the Hebrew letter ר (r), “Jerusalem.” After the revolt of the ten tribes, it of course became the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see the notes at Matthew 2:1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter; see Isaiah 2:1.
In the days of Uzziah - In the time, or during the reign of Uzziah; 2 Chronicles 26:0; compare the Introduction, Section 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom; 2 Chronicles 26:5-15. He had under him an army of more than three hundred thousand men. But he became proud - attempted an act of sacrilege - was smitten of God, and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the previous reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria; 2 Chronicles 24:23-24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah; compare Isaiah 1:7.
Jotham - He began to reign at the age of twenty-five years, and reigned sixteen years; 2 Chronicles 27:1-2.
Ahaz - He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities; 2 Chronicles 28:0.
Hezekiah - He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty-nine; 2 Chronicles 29:0; see the Introduction Section 3,
Clarke's Notes on the Bible
THE BOOK OF THE PROPHET ISAIAH
Chronological Notes relative to the commencement of Isaiah's prophecy
-Year from the Creation of the World, according to the computation of Archbishop Usher, 3244.
-Year from the Deluge, according to the generally received Hebrew text, 1588.
-Year from the vocation of Abram, 1161.
-Year from the foundation of Solomon's Temple, 251.
-First year of the fifth Olympiad.
-Year before the building of Rome, according to the Varronian computation, 7.
-Fifteenth year of the reign of Thurimas, king of Macedon.
-Eleventh year of the reign of Theopompus, king of Lacedaemon.
-Second year of the reign of Alyattes, king of Lydia.
-Eighteenth year of AEschylus, perpetual archon of the Athenians.
-Second year of the reign of Pekahiah, king of Israel.
-Fifty-first year of the reign of Azariah, or Uzziah, king of Judah.
-Epoch of the establishment of the Ephori at Lacedaemon by Theopompus.
CHAPTER I
The prophet, with a boldness and majesty becoming the herald of
the Most High, begins with calling on the whole creation to
attend while Jehovah speaks, 2.
A charge of gross insensibility and ingratitude is then brought
against the Jews, by contrasting their conduct with that of
the ox and ass, the most stupid of animals, 3.
This leads to an amplification of their guilt, 4;
highly aggravated by their slighting the chastisements and
judgments of God, though repeated till they had been left
almost like Sodom and Gomorrah, 5-9.
The incidental mention of those places leads to an address to
the rulers and people of the Jews, under the character of
princes of Sodom, and people of Gomorrah, which is no less
spirited and severe than elegant and unexpected, 10.
The vanity of trusting to the performance of the outward rites
and ceremonies of religion is then exposed, 11-15;
and the necessity of repentance and reformation is strongly
enjoined, 16, 17,
and urged by the most encouraging promises as well as by the
most awful threatenings, 18-20.
But neither of these producing the proper effect on that people
who were the prophet's charge, he bitterly laments their
degeneracy, 21-23;
and concludes with introducing God, declaring his purpose of
inflicting such heavy judgments as would entirely cut off the
wicked, and excite in the righteous, who should also pass
through the furnace, an everlasting shame and abhorrence of
every thing connected with idolatry, the source of their
misery, 24-31.
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 sixty-one 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 Isaiah 1:1, 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 fifteenth or sixteenth year of Hezekiah; this makes the least possible term of the duration of his prophetical office about forty-eight 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 successful 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 execution.
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 one hundred and twenty thousand men; and the Israelites carried away captives two hundred thousand women and children, who however were released and sent home again upon the remonstrance of the prophet Oded. After this, as it should seem, (see Vitringa on Isaiah 7:2,) 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 slew Rezin; 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, on 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 Sennacherib 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. See Lowth.
NOTES ON CHAP. I
Verse Isaiah 1:1. The vision of Isaiah — It seems doubtful whether this title belongs 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 Chronicles 32:32, where the book of Isaiah is cited by this title: "The vision of Isaiah the prophet, the son of Amoz."
The prophecy contained in this first chapter stands single and unconnected, making an entire 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 judgments 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.
