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119 lines
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PriorBook = 'Song of Songs';
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PriorChapter = 'Isaiah Intr.';
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Title = 'The Book of the Prophet Isaiah';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Isa1_1"><a onclick="return mV('Isa',1,'1-31');">Isa 1:1-31</a>.
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<p><b>1.</b> THE GENERAL TITLE OR PROGRAM applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
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<br><br><b>Isaiah</b>—equivalent to "<i>The Lord shall save</i>"; significant of the subject of his prophecies. On "vision," see <a onclick="return mV('1Sa',9,9);">1Sa 9:9</a>; <a onclick="return mV('Num',12,6);">Num 12:6</a>; and see my JFB for <a href="./Comm/jfb/Isa/Isa000.html"><i>Introduction.</i></a>
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<br><br><b>Judah and Jerusalem</b>—Other nations also are the subjects of his prophecies; but only in their relation to the Jews (<a onclick="return mV('Isa',13,'1--');">Isa 13:1 - 23:18</a>); so also the ten tribes of Israel are introduced only in the same relation (<a onclick="return mV('Isa',7,'1-');">Isa 7:1 - 9:21</a>). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (<a onclick="return mV('Psa',48,2,3,9);">Psa 48:2-3, 9</a>; <a onclick="return mV('Jer',3,17);">Jer 3:17</a>). Jesus Christ is the "Lion of the tribe of Judah" (<a onclick="return mV('Rev',5,5);">Rev 5:5</a>).
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<br><br><b>Uzziah</b>—called also Azariah (<a onclick="return mV('2Ki',14,21);">2Ki 14:21</a>; <a onclick="return mV('2Ch',26,1,17,20);">2Ch 26:1, 17, 20</a>). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (<a onclick="return mV('Isa',1,'1--');">Isa 1:1 - 6:13</a>) apply to Jotham's reign also, in which he probably <i>wrote</i> none; for <a onclick="return mV('Isa',7,'1-25');">Isa 7:1-25</a> enters immediately on Ahaz' reign, after Uzziah in <a onclick="return mV('Isa',6,'1-13');">Isa 6:1-13</a>; the prophecies under Hezekiah follow next.
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<p id="Isa1_2"><b>2.</b> The very words of Moses (<a onclick="return mV('Deu',32,1);">Deu 32:1</a>); this implies that the <i>law was the charter and basis of all prophecy</i> (<a onclick="return mV('Isa',8,20);">Isa 8:20</a>).
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<br><br><b>Lord</b>—<i>Jehovah;</i> in <i>Hebrew,</i> "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The <i>English Version,</i> LORD in capitals, marks the <i>Hebrew</i> "Jehovah," though <i>Lord</i> is rather equivalent to "Adonai" than "Jehovah."
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<br><br><b>children</b>— (<a onclick="return mV('Exd',4,22);">Exd 4:22</a>).
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<br><br><b>rebelled</b>—as sons (<a onclick="return mV('Deu',21,18);">Deu 21:18</a>) and as subjects, God being king in the theocracy (<a onclick="return mV('Isa',63,10);">Isa 63:10</a>). "Brought up," literally, "elevated," namely, to peculiar privileges (<a onclick="return mV('Jer',2,'6-8');">Jer 2:6-8</a>; <a onclick="return mV('Rom',9,4,5);">Rom 9:4-5</a>).
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<p id="Isa1_3"><b>3.</b> (<a onclick="return mV('Jer',8,7);">Jer 8:7</a>).
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<br><br><b>crib</b>—the stall where it is fed (<a onclick="return mV('Pro',14,4);">Pro 14:4</a>). Spiritually the word and ordinances.
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<br><br><b>Israel</b>—The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
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<br><br><b>not know</b>—namely, his Owner, as the parallelism requires; that is, <i>not recognize</i> Him as such (<a onclick="return mV('Exd',19,5);">Exd 19:5</a>, equivalent to "my people," <a onclick="return mV('Jhn',1,10,11);">Jhn 1:10-11</a>).
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<br><br><b>consider</b>—<i>attend</i> to his Master (<a onclick="return mV('Isa',41,8);">Isa 41:8</a>), notwithstanding the spiritual <i>food</i> which He provides (answering to "crib" in the parallel clause).
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<p id="Isa1_4"><b>4. people</b>—the peculiar designation of God's elect nation (<a onclick="return mV('Hsa',1,10);">Hsa 1:10</a>), that <i>they</i> should be "laden with iniquity" is therefore the more monstrous. Sin is a <i>load</i> (<a onclick="return mV('Psa',38,4);">Psa 38:4</a>; <a onclick="return mV('Mat',11,28);">Mat 11:28</a>).
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<br><br><b>seed</b>—another appellation of God's elect (<a onclick="return mV('Gen',12,7);">Gen 12:7</a>; <a onclick="return mV('Jer',2,21);">Jer 2:21</a>), designed to be a "holy seed" (<a onclick="return mV('Isa',6,13);">Isa 6:13</a>), but, awful to say, "evildoers!"
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<br><br><b>children</b>—by adoption (<a onclick="return mV('Hsa',11,1);">Hsa 11:1</a>), yet "evildoers"; not only so, but "corrupters" of others (<a onclick="return mV('Gen',6,12);">Gen 6:12</a>); the climax. So "nation—people—seed children."
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<br><br><b>provoked</b>—literally, "despised," namely, so as to provoke (<a onclick="return mV('Pro',1,30,31);">Pro 1:30-31</a>).
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<br><br><b>Holy One of Israel</b>—the peculiar heinousness of their sin, that it was against <i>their</i> God (<a onclick="return mV('Amo',3,2);">Amo 3:2</a>).
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<br><br><b>gone...backward</b>—literally, "estranged" (<a onclick="return mV('Psa',58,3);">Psa 58:3</a>).
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<p id="Isa1_5"><b>5. Why</b>—rather, as <i>Vulgate,</i> "On what part." Image from a body covered all over with marks of blows (<a onclick="return mV('Psa',38,3);">Psa 38:3</a>). There is no part in which you have not been smitten.
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<br><br><b>head...sick,</b> etc.—not referring, as it is commonly quoted, to their <i>sins,</i> but to the universality of their <i>punishment.</i> However, sin, the moral disease of the head or intellect, and the <i>heart,</i> is doubtless made its own punishment (<a onclick="return mV('Pro',1,31);">Pro 1:31</a>; <a onclick="return mV('Jer',2,19);">Jer 2:19</a>; <a onclick="return mV('Hsa',8,11);">Hsa 8:11</a>). "Sick," literally, "is in a state of sickness" [GESENIUS]; "has <i>passed into</i> sickness" [MAURER].
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<p id="Isa1_6"><b>6.</b> From the lowest to the highest of the people; "the ancient and honorable, the <i>head,</i> the prophet that teacheth lies, the tail." See <a onclick="return mV('Isa',9,'13-16');">Isa 9:13-16</a>. He first states their wretched condition, obvious to all (<a onclick="return mV('Isa',1,'6-9');">Isa 1:6-9</a>); and then, not previously, their irreligious state, the cause of it.
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<br><br><b>wounds</b>—judicially inflicted (<a onclick="return mV('Hsa',5,13);">Hsa 5:13</a>).
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<br><br><b>mollified with ointment</b>—The art of medicine in the East consists chiefly in external applications (<a onclick="return mV('Luk',10,34);">Luk 10:34</a>; <a onclick="return mV('Jam',5,14);">Jam 5:14</a>).
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<p id="Isa1_7"><b>7.</b> Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (<a onclick="return mV('2Ch',24,24);">2Ch 24:24</a>), and of Israel in Amaziah's reign (<a onclick="return mV('2Ch',25,13,23);">2Ch 25:13, 23</a>, etc.). Compare Isaiah's contemporary (<a onclick="return mV('Amo',4,'6-11');">Amo 4:6-11</a>), where, as here (<a onclick="return mV('Isa',1,9,10);">Isa 1:9-10</a>), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."
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<br><br><b>in your presence</b>—before your eyes: without your being able to prevent them.
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<br><br><b>desolate,</b> etc.—literally, "there is desolation, such as one might look for from foreign" invaders.
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<p id="Isa1_8"><b>8. daughter of Zion</b>—the city (<a onclick="return mV('Psa',9,14);">Psa 9:14</a>), Jerusalem and its inhabitants (<a onclick="return mV('2Ki',19,21);">2Ki 19:21</a>): "daughter" (<i>feminine, singular</i> being used as a neuter collective noun), equivalent to <i>sons</i> (<a onclick="return mV('Isa',12,6);">Isa 12:6</a>, <i>Margin</i>) [MAURER]. Metropolis or "mother city" is the corresponding term. The idea of youthful beauty is included in "daughter."
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<br><br><b>left</b>—as a <i>remnant</i> escaping the general destruction.
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<br><br><b>cottage</b>—a hut, made to give temporary <i>shelter</i> to the caretaker of the vineyard.
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<br><br><b>lodge</b>—not permanent.
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<br><br><b>besieged</b>—rather, as "left," and <a onclick="return mV('Isa',1,9);">Isa 1:9</a> require, <i>preserved,</i> namely, from the desolation all round [MAURER].
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<p id="Isa1_9"><b>9.</b> Jehovah of Sabaoth, that is, God of the angelic and starry hosts (<a onclick="return mV('Psa',59,5);">Psa 59:5</a>; <a onclick="return mV('Psa',147,4);">147:4</a>; <a onclick="return mV('Psa',148,2);">148:2</a>). The latter were objects of idolatry, called hence <i>Sabaism</i> (<a onclick="return mV('2Ki',17,16);">2Ki 17:16</a>). God is above even them (<a onclick="return mV('1Ch',16,26);">1Ch 16:26</a>). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (<a onclick="return mV('2Ch',24,18);">2Ch 24:18</a>). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.
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<p id="Isa1_10"><b>10. Sodom</b>—spiritually (<a onclick="return mV('Gen',19,24);">Gen 19:24</a>; <a onclick="return mV('Jer',23,14);">Jer 23:14</a>; <a onclick="return mV('Eze',16,46);">Eze 16:46</a>; <a onclick="return mV('Rev',11,8);">Rev 11:8</a>).
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<p id="Isa1_11"><b>11.</b> God does not here absolutely disparage sacrifice, which is as old and universal as sin (<a onclick="return mV('Gen',3,21);">Gen 3:21</a>; <a onclick="return mV('Gen',4,4);">4:4</a>), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (<a onclick="return mV('1Sa',15,22);">1Sa 15:22</a>; <a onclick="return mV('Psa',50,'9-13');">Psa 50:9-13</a>; <a onclick="return mV('Psa',51,'16-19');">51:16-19</a>; <a onclick="return mV('Hsa',6,6);">Hsa 6:6</a>). <i>Positive</i> precepts are only means; <i>moral</i> obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (<a onclick="return mV('Psa',40,6,7);">Psa 40:6-7</a>; <a onclick="return mV('Dan',9,'24-27');">Dan 9:24-27</a>; <a onclick="return mV('Hbr',10,'1-14');">Hbr 10:1-14</a>).
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<br><br><b>full</b>—to satiety; weary of
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<br><br><b>burnt offerings</b>—burnt whole, except the blood, which was sprinkled about the altar.
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<br><br><b>fat</b>—not to be eaten by man, but burnt on the altar (<a onclick="return mV('Lev',3,4,5, 11,17);">Lev 3:4-5, 11, 17</a>).
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<p id="Isa1_12"><b>12. appear before me</b>—in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (<a onclick="return mV('Exd',23,15);">Exd 23:15</a>; <a onclick="return mV('Psa',42,2);">Psa 42:2</a>).
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<br><br><b>who hath required this</b>—as if you were doing God a service by such hypocritical offerings (<a onclick="return mV('Job',35,7);">Job 35:7</a>). God did require it (<a onclick="return mV('Exd',23,17);">Exd 23:17</a>), but not in this spirit (<a onclick="return mV('Mic',6,6,7);">Mic 6:6-7</a>).
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<br><br><b>courts</b>—areas, which the worshippers were. None but priests entered the temple itself.
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<p id="Isa1_13"><b>13. oblations</b>—unbloody; "meat (<i>old</i> English sense, not <i>flesh</i>) offerings," that is, of flour, fruits, oil, etc. (<a onclick="return mV('Lev',2,'1-13');">Lev 2:1-13</a>). <i>Hebrew, mincha.</i>
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<br><br><b>incense</b>—put upon the sacrifices, and burnt on the altar of incense. Type of prayer (<a onclick="return mV('Psa',141,2);">Psa 141:2</a>; <a onclick="return mV('Rev',8,3);">Rev 8:3</a>).
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<br><br><b>new moons</b>—observed as festivals (<a onclick="return mV('Num',10,10);">Num 10:10</a>; <a onclick="return mV('Num',28,11,14);">28:11, 14</a>;) with sacrifices and blowing of silver trumpets.
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<br><br><b>sabbaths</b>—both the seventh day and the beginning and closing days of the great feasts (<a onclick="return mV('Lev',23,'24-39');">Lev 23:24-39</a>).
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<br><br><b>away with</b>—bear, MAURER translates, "I cannot <i>bear iniquity and</i> the solemn meeting," that is, the meeting associated with iniquity—literally, the <i>closing</i> days of the feasts; so the great days (<a onclick="return mV('Lev',23,36);">Lev 23:36</a>; <a onclick="return mV('Jhn',7,37);">Jhn 7:37</a>).
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<p id="Isa1_14"><b>14. appointed</b>—the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [HENGSTENBERG]; they alone were fixed to certain times of the year.
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<br><br><b>weary</b>— (<a onclick="return mV('Isa',43,24);">Isa 43:24</a>).
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<p id="Isa1_15"><b>15.</b> (<a onclick="return mV('Psa',66,18);">Psa 66:18</a>; <a onclick="return mV('Pro',28,9);">Pro 28:9</a>; <a onclick="return mV('Lam',3,43,44);">Lam 3:43-44</a>).
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<br><br><b>spread...hands</b>—in prayer (<a onclick="return mV('1Ki',8,22);">1Ki 8:22</a>). <i>Hebrew,</i> "bloods," for <i>all</i> heinous sins, persecution of God's servants especially (<a onclick="return mV('Mat',23,35);">Mat 23:35</a>). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (<a onclick="return mV('Deu',10,16);">Deu 10:16</a>), that outward ritualism would satisfy God.
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<p id="Isa1_16"><b>16.</b> God saith to the sinner, "Wash <i>you,</i>" etc., that he, finding his inability to "make" himself "clean," may cry to <i>God,</i> Wash me, cleanse me (<a onclick="return mV('Psa',51,2,7,10);">Psa 51:2, 7, 10</a>).
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<br><br><b>before mine eyes</b>—not mere outward reformation before <i>man's</i> eyes, who cannot, as God, see into the heart (<a onclick="return mV('Jer',32,19);">Jer 32:19</a>).
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<p id="Isa1_17"><b>17. seek judgment</b>—<i>justice,</i> as magistrates, instead of <i>seeking</i> bribes (<a onclick="return mV('Jer',22,3,16);">Jer 22:3, 16</a>).
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<br><br><b>judge</b>—vindicate (<a onclick="return mV('Psa',68,5);">Psa 68:5</a>; <a onclick="return mV('Jam',1,27);">Jam 1:27</a>).
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<p id="Isa1_18"><b>18.</b> God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (<a onclick="return mV('Isa',43,26);">Isa 43:26</a>).
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<br><br><b>scarlet</b>—the color of Jesus Christ's robe when bearing our "sins" (<a onclick="return mV('Mat',27,28);">Mat 27:28</a>). So Rahab's thread (<a onclick="return mV('Jos',2,18);">Jos 2:18</a>; compare <a onclick="return mV('Lev',14,4);">Lev 14:4</a>). The rabbins say that when the lot used to be taken, a <i>scarlet</i> fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became <i>white:</i> the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. <i>Hebrew</i> for "scarlet" radically means <i>double-dyed;</i> so the <i>deep-fixed permanency</i> of sin in the heart, which no mere tears can wash away.
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<br><br><b>snow</b>— (<a onclick="return mV('Psa',51,7);">Psa 51:7</a>). Repentance is presupposed, before sin can be made white as snow (<a onclick="return mV('Isa',1,19,20);">Isa 1:19-20</a>); <i>it</i> too is God's gift (<a onclick="return mV('Jer',31,'18-38');">Jer 31:18-38</a>; <a onclick="return mV('Lam',5,21);">Lam 5:21</a>; <a onclick="return mV('Act',5,31);">Act 5:31</a>).
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<br><br><b>red</b>—refers to "blood" (<a onclick="return mV('Isa',1,15);">Isa 1:15</a>).
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<br><br><b>as wool</b>—restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, <i>Book of Common Prayer</i>). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
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<p id="Isa1_19"><b>19, 20.</b> <i>Temporal</i> blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (<a onclick="return mV('Exd',3,17);">Exd 3:17</a>). New Testament <i>spiritual</i> promises derive their imagery from the former (<a onclick="return mV('Mat',5,5);">Mat 5:5</a>).
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<p id="Isa1_20"><b>20. Lord hath spoken it</b>—Isaiah's prophecies rest on the law (<a onclick="return mV('Lev',26,33);">Lev 26:33</a>).
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<p id="Isa1_21"><b>21. faithful</b>—as a wife (<a onclick="return mV('Isa',54,5);">Isa 54:5</a>; <a onclick="return mV('Isa',62,5);">62:5</a>; <a onclick="return mV('Hsa',2,19,20);">Hsa 2:19-20</a>).
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<br><br><b>harlot</b>— (<a onclick="return mV('Eze',16,'28-35');">Eze 16:28-35</a>).
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<br><br><b>righteousness lodged</b>— (<a onclick="return mV('2Pe',3,13);">2Pe 3:13</a>).
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<br><br><b>murderers</b>—murderous <i>oppressors,</i> as the antithesis requires (see on JFB for <a href="./Comm/jfb/Isa/Isa001.html#Isa1_15">Isa 1:15</a>; JFB for <a href="./Comm/jfb/1Jo/1Jo003.html#a1Jo3_15">1Jo 3:15</a>).
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<p id="Isa1_22"><b>22.</b> Thy princes and people are degenerate in "solid worth," equivalent to "silver" (<a onclick="return mV('Jer',6,28,30);">Jer 6:28-30</a>; <a onclick="return mV('Eze',22,18,19);">Eze 22:18-19</a>), and in their use of <i>the living Word,</i> equivalent to "wine" (<a onclick="return mV('Sgs',7,9);">Sgs 7:9</a>).
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<br><br><b>mixed</b>—literally, "circumcised." So the <i>Arabic,</i> "to murder" wine, equivalent to dilute it.
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<p id="Isa1_23"><b>23. companions of thieves</b>—by connivance (<a onclick="return mV('Pro',29,24);">Pro 29:24</a>).
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<br><br><b>gifts</b>— (<a onclick="return mV('Eze',22,12);">Eze 22:12</a>). A nation's corruption begins with its rulers.
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<p id="Isa1_24"><b>24. Lord...Lord</b>—<i>Adonai,</i> JEHOVAH.
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<br><br><b>mighty One of Israel</b>—mighty to take vengeance, as before, to save.
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<br><br><b>Ah</b>—indignation.
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<br><br><b>ease me</b>—My long tried patience will <i>find relief</i> in at last punishing the guilty (<a onclick="return mV('Eze',5,13);">Eze 5:13</a>). God's language condescends to human conceptions.
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<p id="Isa1_25"><b>25. turn...hand</b>—not in wrath, but in <i>grace</i> (<a onclick="return mV('Zec',13,7);">Zec 13:7</a>), "upon <i>thee,</i>" as <a onclick="return mV('Isa',1,26,27);">Isa 1:26-27</a> show; contrasted with the <i>enemies,</i> of whom He will <i>avenge</i> Himself (<a onclick="return mV('Isa',1,24);">Isa 1:24</a>).
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<br><br><b>purely</b>—literally, "as alkali purifies."
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<br><br><b>thy dross</b>—not <i>thy sins,</i> but the sinful <i>persons</i> (<a onclick="return mV('Jer',6,29);">Jer 6:29</a>); "enemies" (<a onclick="return mV('Isa',1,24);">Isa 1:24</a>); degenerate princes (see on JFB for <a href="./Comm/jfb/Isa/Isa001.html#Isa1_22">Isa 1:22</a>), intermingled with the elect "remnant" of grace.
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<br><br><b>tin</b>—<i>Hebrew, bedil,</i> here the alloy of lead, tin, etc., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
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<p id="Isa1_26"><b>26.</b> As the degeneracy had shown itself most in the <i>magistrates</i> (<a onclick="return mV('Isa',1,'17-23');">Isa 1:17-23</a>), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (<a onclick="return mV('Isa',32,1);">Isa 32:1</a>; <a onclick="return mV('Isa',52,8);">52:8</a>; <a onclick="return mV('Jer',33,7);">Jer 33:7</a>; <a onclick="return mV('Mat',19,28);">Mat 19:28</a>).
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<br><br><b>faithful</b>—no longer "an harlot."
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<p id="Isa1_27"><b>27. redeemed</b>—temporarily, civilly, and morally; type of the spiritual <i>redemption</i> by the <i>price</i> of Jesus Christ's blood (<a onclick="return mV('1Pe',1,18,19);">1Pe 1:18-19</a>), the foundation of "judgment" and <i>righteousness,</i> and so of pardon. The <i>judgment</i> and "righteousness" are God's first (<a onclick="return mV('Isa',42,21);">Isa 42:21</a>; <a onclick="return mV('Rom',3,26);">Rom 3:26</a>); so they become man's when "converted" (<a onclick="return mV('Rom',8,3,4);">Rom 8:3-4</a>); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.
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<br><br><b>converts</b>—so MAURER. But <i>Margin,</i> "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the <i>English Version</i> is better.
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<p id="Isa1_28"><b>28. destruction</b>—literally, "breaking into shivers" (<a onclick="return mV('Rev',2,27);">Rev 2:27</a>). The prophets hasten forward to the final extinction of the ungodly (<a onclick="return mV('Psa',37,20);">Psa 37:20</a>; <a onclick="return mV('Rev',19,20);">Rev 19:20</a>; <a onclick="return mV('Rev',20,15);">20:15</a>); of which antecedent judgments are types.
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<p id="Isa1_29"><b>29. ashamed</b>— (<a onclick="return mV('Rom',6,21);">Rom 6:21</a>).
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<br><br><b>oaks</b>—Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the <i>Greek</i> for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
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<br><br><b>gardens</b>—planted enclosures for idolatry; the counterpart of the garden of Eden.
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<p id="Isa1_30"><b>30. oak</b>—Ye shall be like the "oaks," the object of your "desire" (<a onclick="return mV('Isa',1,29);">Isa 1:29</a>). People become like the gods they worship; they never rise above their level (<a onclick="return mV('Psa',135,18);">Psa 135:18</a>). So men's sins become their own scourges (<a onclick="return mV('Jer',2,9);">Jer 2:9</a>). The leaf of the idol oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (<a onclick="return mV('Isa',1,29);">Isa 1:29</a>).
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<p id="Isa1_31"><b>31. strong</b>—powerful rulers (<a onclick="return mV('Amo',2,9);">Amo 2:9</a>).
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<br><br><b>maker of it</b>—rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."
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<br><br><b>both</b>—the wicked ruler, and "his work," which "is as a spark."
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