Исаия 1:7

This is described more particularly in Isa 1:7, which commences with the most general view, and returns to it again at the close."Your land ... a desert; your cities ... burned with fire; your field ... foreigners consuming it before your eyes, and a desert like overthrowing by strangers." Caspari has pointed out, in his Introduction to the Book of Isaiah, how nearly every word corresponds to the curses threatened in Lev 26 and Deut 28 (29); Mic 6:13-16 and Jer 5:15. stand in the very same relation to these sections of the Pentateuch. From the time of Isaiah downwards, the state of Israel was a perfect realization of the curses of the law. The prophet intentionally employs the words of the law to describe his own times; he designates the enemy, who devastated the land, reduced its towers to ashes, and took possession of its crops, by the simple term zarim, foreigners or barbarians (a word which would have the very same meaning if it were really the reduplication of the Aramaean bar; compare the Syriac barōye, a foreigner), without mentioning their particular nationality. He abstracts himself from the definite historical present, in order that he may point out all the more emphatically how thoroughly it bears the character of the fore-ordained curse. The most emphatic indication of this was to be found in the fact, which the clause at the close of Isa 1:7 palindromically affirms, that a desolation had been brought about "like the overthrow of foreigners." The repetition of a catchword like zarim (foreigners) at the close of the v. in this emphatic manner, is a figure of speech, called epanaphora, peculiar to the two halves of our collection. The question arises, however, whether zarim is to be regarded as the genitive of the subject, as Caspari, Knobel, and others suppo…

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab 2:2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude (Isa 1:2, Isa 1:3). 2. For their incorrigibleness (Isa 1:5). 3. For the universal corruption and degeneracy of the people (Isa 1:4, Isa 1:6, Isa 1:21, Isa 1:22). 4. For the perversion of justice by their rulers (Isa 1:23). II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin (Isa 1:7-9). III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy (Isa 1:10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not (Isa 1:16-20). V. A threatening of ruin to those that would not be reformed (Isa 1:24, Isa 1:28-31). VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity (Isa 1:25-27). And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.

1:7 country . . . towns: By 701 BC, the Assyrians had destroyed the infrastructure, taken cities, and ravaged the fields (see 64:10). This fulfilled Isaiah’s prophetic word (6:11-13). Those who survived this Assyrian onslaught would know by experience to heed later warnings of exile to Babylon (39:6-7). God does what he says he will do, so the warning of God’s judgment on all the nations is certain.