Isaiah 1

I. THE THREEFOLD INTRODUCTION

Isaiah 1-6

The extent and the grand contents of Isaiah’s prophecies justify the artistic, complex form of the introduction. It is not merely one gate; there are three gates that we must pass through in order to reach the majestic principal edifice of Isaiah’s prophecy. That the entire first six chapters constitute the introduction of the whole book, yet so that this introduction itself again appears as threefold, (chap. 1, chaps. 1–4, chap. 6) becomes plain both from the contents and from the form of these chapters. That chap. 1 is introduction requires no proof. Both the contents, which comprehend in grand outlines the entire past, present and future, and also the title, with its formal reference, guarantee that. Chaps. 2–5, however, whose connection we shall show hereafter, have essentially the same contents and the same title. The same contents; for these chapters comprehend in general the present and future. Caspari has completely demonstrated how in chaps. 1, 2–4, 5 threatening and promise have still quite a general character in distinction from the later prophecies. Compare in regard to chap. 1, Beitr., p. 227 sqq., in regard to chaps. 2–4, p. 283 sqq., in regard to chap. 5, p. 325 sq., 334.—Drechsler, too, says (I. p. 225): “A certain character of generality attaches to all these chapters (1–5). Comp. Delitzsch, p. 114 sq.—Hengstenberg, Christol. I. p. 484.—Hendewerk, I. p. 64.

As regards the form: it is of the greatest significance that chap. 2 bears essentially the same title at its head as chap 1 And this title does not recur again. This repetition of the title of chap.1 at the head of chap. 2, has occasioned commentators great trouble. But they were hampered by the strange assumption that only chap. 1 could be introduction. As soon as we give up this assumption, we at once recognize the meaning of the title of chap. 2. Thereby it is outwardly and right away shown to the reader, that all which this title concerns bears the same character as chap. 1, i. e., that it is also Introduction.

Jeremiah also has a double introduction; a fact that escaped my notice when preparing my commentary on that prophet. For Jeremiah 2:0 is also introduction, because that chapter, like an overture, represents in advance all the principal thoughts of Jeremiah’s prophecy (even the warning against the expedition into Egypt, Isaiah 1:16, Isaiah 1:18, 36, 37).

That chap. 6 also bears the character of an introduction cannot be doubted, and is acknowledged by all expositors. It contains indeed the call of Isaiah to the prophetic office. But why does not this history stand at the beginning, like the story of the call of Jeremiah and Ezekiel? This question, too, has given the commentators great trouble. Many have resorted to the following explanation (comp. Caspari, p. 332): they say chap. 6 contains the account of a second calling, after Isaiah has been once already called, but had forfeited the office on account of his silence about the notorious arbitrary deed of Uzziah (2 Chronicles 26:16 sqq.). Others assume that chap. 6 contains only the call to a special mission, and to a higher degree of prophecy. But these are only expedients to which expositors were driven because they were controlled by the assumption that only the first chapter can be introduction. All these and other artful devices are unnecessary as soon as one knows that chap. 6 is introduction indeed, yet the third introduction.

But why does not this stand at the beginning? We will hereafter in the exposition show that Isaiah, unlike Moses, Jeremiah and Ezekiel, did not decline the divine commission, but rather, to the Lord’s question: “Whom shall I send,” Isaiah 6:8, at once boldly replied: “Here am I, send me.” That Isaiah, therefore, not only accepts the call, but offers himself, is something so extraordinary that one may easily imagine why he would not put this narrative at the head of his book. He had rather prepare the reader for it: he would give beforehand proofs of his prophetic qualification, in order thereby to explain and justify that bold speech. It does not stand outside by the gate, offering itself at once to every profane eye, but one must first pass through two other portals, by which the mind is prepared and translated into that sentiment which is necessary in order to understand and appreciate that exalted vision, and the part that Isaiah plays in it. Jeremiah and Ezekiel were not sensible of the necessity of preparing in this way for the representation of their calling, because they behaved in respect to the divine calling in quite a normal way, i. e., declining it. The one, Jeremiah, declined in express terms Jeremiah 1:6; the other, at least by silence, let himself be so understood, Ezekiel 2:8.

But why does Isaiah let two doctrinary introductions, if I may so call them, precede the historical one, whereas Jeremiah follows his historical introduction by only one doctrinary one, Jeremiah 2:0? I believe this has a double reason. First: threatening and promise form the chief contents of Isaiah’s prophecy, as of all prophecy. In every single prophetic address one or the other ever preponderates. Either threatening forms the warp and promise the woof, or the reverse. So Isaiah would even prelude with two addresses, of which the first has an undertone of threatening with which it begins and ends, while the element of promise is represented only by intermediate chords,—the second, however, has promise for undertone, for this is represented by the two fundamental prophetic lights (Isaiah 2:2-4, and Isaiah 4:2-6) in the second introduction. Second: It seems to me also that the three portals are demanded by the architectonic symmetry. On the assumption that these introductions have Isaiah himself for their author, which so far as I know has never been disputed, we have therein a strong presumption in favor of the composition of the whole book by Isaiah (therefore also the second part, 40–66). For a small building one entry is sufficient. A great, comprehensive, complex building, however, that pretends to artistic completeness, may very well require various graded approaches that the introduction to the chief building may stand in right proportion. Thus the book of Jeremiah has a twofold introduction, but the book of Isaiah, which is still grander, and more comprehensive, and altogether more artistic even down to minutiæ, has a threefold entrance.

_______________A. THE FIRST INTRODUCTION

1

As regards the time of the composition of this section, it seems to me all depends on the question: was Isaiah prompted to utter this prophecy by a definite historical transaction that demands his prophetic guidance? No such transaction appears. Expositors on the contrary recognize the chapter to be of a general character. Comp. the complete proof in Drechsler I. p. 93 sq. If, therefore, the address was not composed for a definite historical event, according to which it must be understood; if it is rather meant to be only an introduction to the whole book, then the time of its origin is in itself a matter of indifference. But it is probable that Isaiah wrote the address at the time he began to put his book together, or when he had completed it. This does not exclude the possibility that some important events are reflected in the address. And such is really the case. The verses 7–9 and especially Isaiah 1:8, are so specific in their contents that one must say: the prophet describes here his personal experience, and in fact a present one (comp. the exposition).

Now, during Isaiah’s life time. Jerusalem was only twice hard pressed by enemies in its immediate neighborhood: once in the war with Syria and Ephraim (2 Kings 16:5); the other time by Sennacherib (2 Kings 17:19). If, then chap. 1 was written as a preface, it is by far the most probable that it was written in Hezekiah’s time, than in that of Ahaz. For Isaiah undertook the collection of his book certainly not in the midst of his ministry, but at the close of it. Moreover what is said in 2 Kings 18:13; 2 Kings 19:32, fits admirably the description of Isaiah 1:7-8. For in the first-named place it is said Sennacherib took all the fenced cities of Judah, which quite corresponds to עָרֵיכֶם שְׂרֻפּוֹת אֵשׁ Isaiah 1:7. In the second-named place, however, we read: “The king of Assyria shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.” This corresponds to the specific situation in which, according to Isaiah 1:7, Jerusalem must have been. We say, therefore, chap. i. was written at the time of Sennacherib’s invasion. We know this from Isaiah 1:7-8, but do not assert that chap. 1 was written for that time, but regard the historical trait that points us to this time only as a proof of the charge that the prophet raises against the Israel of all times. The prophet adduces this proof from the present, because the conduct of the people during and after the invasion of Sennacherib could be regarded as a characteristic symptom of a stiffneckedness that was not to be subdued by any blows. Moreover the vain ceremonial service spoken of in Isaiah 1:10 sqq. would suit the times of Hezekiah. But I lay no stress on that, since there is nothing specific about it. If the prophet warns against such ceremonial service, and exhorts to sincere repentance; if, further, to the purified Israel he holds up the prospect of a glorious future, while, to those persevering in their apostacy from Jehovah, he displays a frightful one, it is not that he speaks of a specific occasion; but that, like the whole book, has regard to all times: even primitive time may be reflected in the language.

Concerning the difference between this first and the second introduction see above the general remarks on the threefold introduction. The analysis of the chapter is as follows:

1. The Title, Isaiah 1:1.

2. The mournful present, Isaiah 1:2-9.

3. The means to securing a better future, Isaiah 1:10-20.

4. Comprehensive review of the past, present and future, Isaiah 1:21-31.