إشعياء ١:٢

The difficult question as to the historical and chronological standpoint of this overture to all the following addresses, can only be brought fully out when the exposition is concluded. But there is one thing which we may learn even from a cursory inspection: namely, that the prophet was standing at the eventful boundary line between two distinct halves in the history of Israel. The people had not been brought to reflection and repentance either by the riches of the divine goodness, which they had enjoyed in the time of Uzziah-Jotham, the copy of the times of David and Solomon, or by the chastisements of divine wrath, by which wound after wound was inflicted. The divine methods of education were exhausted, and all that now remained for Jehovah to do was to let the nation in its existing state be dissolved in fire, and to create a new one from the remnant of gold that stood the fiery test. At this time, so pregnant with storms, the prophets were more active than at any other period. Amos appeared about the tenth year of Uzziah's reign, the twenty-fifth of Jeroboam II; Micah prophesied from the time of Jotham till the fall of Samaria, in the sixth year of Hezekiah's reign; but most prominent of all was Isaiah, the prophet par excellence, standing as he did midway between Moses and Christ. In the consciousness of his exalted position in relation to the history of salvation, he commences his opening address in Deuteronomic style. Modern critics are of opinion, indeed, that Deuteronomy was not composed till the time of Josiah, or at any rate not earlier than Manasseh; and even Kahnis adduces this as a firmly established fact (see his Dogmatik, i. 277). But if this be the case, how comes it to pass, not only that Micah (Mic 6:8) points back to a saying in Deu 10:12, but that…

We will hope to meet with a brighter and more pleasant scene before we come to the end of this book; but truly here, in the beginning of it, every thing looks very bad, very black, with Judah and Jerusalem. What is the wilderness of the world, if the church, the vineyard, has such a dismal aspect as this? I. The prophet, though he speaks in God's name, yet, despairing to gain audience with the children of his people, addresses himself to the heavens and the earth, and bespeaks their attention (Isa 1:2): Hear, O heavens! and give ear, O earth! Sooner will the inanimate creatures hear, who observe the law and answer the end of their creation, than this stupid senseless people. Let the lights of the heaven shame their darkness, and the fruitfulness of the earth their barrenness, and the strictness of each to its time their irregularity. Moses begins thus in Deu 32:1, to which the prophet here refers, intimating that now those times had come which Moses there foretold, Deu 31:29. Or this is an appeal to heaven and earth, to angels and then to the inhabitants of the upper and lower world. Let them judge between God and his vineyard; can either produce such an instance of ingratitude? Note, God will be justified when he speaks, and both heaven and earth shall declare his righteousness, Mic 6:1, Mic 6:2; Psa 50:6. II. He charges them with base ingratitude, a crime of the highest nature. Call a man ungrateful, and you can call him no worse. Let heaven and earth hear and wonder at, 1. God's gracious dealings with such a peevish provoking people as they were: "I have nourished and brought them up as children; they have been well fed and well taught" (Deu 32:6); "I have magnified and exalted them" (so some), "not only made them grow, but made them great - not only maintained them,…

1:2 heavens . . . earth: All of creation is called to witness the trial that God convened against Judah (cp. Deut 31:28; 32:1).