Hear, O heavens - This is properly the beginning of the prophecy. It is a sublime commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostasy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling - the bursting forth of a heart filled with amazement at a wonderful and unusual event. The same sublime beginning is found in the song of Moses, Deuteronomy 32:1 :

Give ear, O ye heavens, and I will speak;

And hear, O earth, the words of my mouth.

Compare Psalm 4:3-4. Thus also the prophets often invoke the hills and mountains to hear them; Ezekiel 6:3 : 'Ye mountains of Israel, hear the words of the Lord God: Thus saith the Lord God to the mountains, and to the hills, and to the rivers, and to the valleys;' compare Ezekiel 36:1. 'Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord,' Jeremiah 2:12. By the heavens therefore, in this place, we are not to understand the inhabitants of heaven, that is, the angels, anymore than by the hills we are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which the attention was to be called.

Give ear, O earth - It was common thus to address the earth on any remarkable occasion, especially anyone implying warm expostulation, Jeremiah 5:19; Jeremiah 22:29; Micah 1:2; Micah 6:2; Isaiah 34:1; Isaiah 49:13.

For - Since it is Yahweh that speaks, all the universe is summoned to attend; compare Psalm 33:8-9 : 'Let all the earth fear the Lord; let all the inhabitants of the World stand in awe of him. For he spake and it was done; he commanded and it stood fast.'

The Lord - - יהוה yehovâh, or Jehovah. The small capitals used here and elsewhere throughout the Bible in printing the word Lord, denote that the original word is Yahweh. It is derived from the verb היה hâyâh, "to be;" and is used to denote "being," or the fountain of being, and can be applied only to the true God; compare Exodus 3:14 : 'And God said unto Moses, I Am That I Am, אהיה אשׁר אהיה 'eheyeh 'ăsher 'eheyeh; Exodus 6:3; Numbers 11:21; Isaiah 47:8. It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it but four times; Exodus 6:3; Psalm 83:18; Isaiah 12:2; Isaiah 26:4. In combination, however, with other names, it occurs often. Thus in Isaiah, meaning the salvation of Yahweh; "Jeremiah," the exaltation or grandeur of Yahweh, etc.; compare Genesis 22:14 : 'Abraham called the name of the place "Jehovah-jireh,'" Exodus 17:15; Judges 6:24; Ezekiel 48:35. The Jews never pronounced this name, not even in reading their own Scriptures. So sacred did they deem it, that when it occurred in their books, instead of the word Yahweh, they substituted the word אדני 'ădonāy, "Lord." Our translators have shown respect to this feeling of the Jews in regard to the sacredness of the name; and hence, have rendered it by the name of Lord - a word which by no means conveys the sense of the word Yahweh. It would have been an advantage to our version if the word Yahweh had been retained wherever it occurs in the original.

I have nourished - Hebrew "I have made great;" גדלתי gı̂daletı̂y. In Piel, the word means "to make great, to cause to grow;" as e. g., the hair; Numbers 6:5, plants, Isaiah 44:14; then to educate or bring up children; Isaiah 49:21; 2 Kings 10:6

And brought up - רוממתי romamethı̂y, from רום rûm, "to lift up" or "exalt." In Piel it means to bring up, nourish, educate; Isaiah 23:4. These words, though applied often to the training up of children, yet are used here also to denote the elevation to which they had been raised. He had not merely trained them up, but he had trained them up to an elevated station; to special honor and privileges. "Children." Hebrew בנים bânnı̂ym - sons." They were the adopted children of God; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care; Hosea 11:1 : 'When Israel was a child, then I loved him, and called my son out of Egypt;' compare the note at Matthew 2:15; Isaiah 63:8-16.

They have rebelled - This complaint was often brought against the Jews; compare Isaiah 63:10; Jeremiah 2:6-8. This is the sum of the charge against them. God had shown them special favors. He recounted his mercy in bringing them out of Egypt; and on the ground of this, he demanded obedience and love; compare Exodus 20:1-3. And yet they bad forgotten him, and rebelled against him. The Targum of Jonathan, an ancient Chaldee version, has well expressed the idea here. 'Hear, O heavens, which were moved when I gave my law to my people: give ear, O earth, which didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons - I loved them - I honored them, and they rebelled against me.' The same is true substantially of all sinners; and alas, how often may a similar expostulation be made with the professed people of God!

Hear, O heavens "Hear, O ye heavens" - God is introduced as entering into a public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald or officer to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea and the justice of his cause. The same scene is more fully displayed in the noble exordium of Psalm 1:1-6, where God summons all mankind, from east to west, to be present to hear his appeal; and the solemnity is held on Sion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai: -

"A consuming fire goes before him

And round him rages a violent tempest:

He calleth the heavens from above.

And the earth, that he may contend in judgment with his people."

Hear, O heavens, and give ear, O earth,.... To what the Lord was about to say of his controversy with his people, which was to be managed openly and publicly before them as spectators and witnesses; this designs either strictly and properly the heavens and the earth, or figuratively the inhabitants of them, angels and men. The address is solemn, and denotes something of moment and importance to be done and attended to: see Deuteronomy 32:1. The Targum is,

"hear, O ye heavens, that were moved when I gave my law to my people; and hearken, O earth, that trembleth before my word.''

For the Lord hath spoken: not only by Moses, and the prophets that were before Isaiah, but he had spoken to him the words he was now about to deliver; for they were not his own words, but the Lord's: he spoke by the inspiration of God, and as moved by the Holy Ghost; and therefore what he said was to be received, not as the word of man, but as the word of God:

I have nourished and brought up children; meaning the Jews;

"my people, the house of Israel, whom I have called children,''

as the Targum paraphrases it; see Exodus 4:22 to these, as a nation, belonged the adoption; they were reckoned the children of God; the Lord took notice and care of them in their infant state, brought them out of Egypt, led them through the wilderness, and fed them in it; brought them into Canaan's land, drove out the nations before them, and settled them there; gave them his laws and ordinances, distinguished them from all other nations by his favours, and raised them to a high estate, to much greatness and prosperity, especially in the days of David and Solomon. The words may be rendered, "I have magnified", or "made great, and have exalted children" (s); not only brought them up, but brought them to great honour and dignity; and even unto man's estate, unto the time appointed of the Father, when they should have been under tutors and governors no longer, but under the King Messiah; but they were rebellious, as follows:

and they have rebelled against me, their Lord and King; for the Jews were under a theocracy; God, who was their Father, was their King, and they rebelled against him by breaking his laws, which rebellion is aggravated by its being not only of subjects against their king, but of children against their father; the law concerning a rebellious son, see in Deuteronomy 21:18. The Targum paraphrases it, "they have rebelled against my Word"; the essential Word, the Messiah; the Septuagint version is, "but they have rejected me" (t); and the Vulgate Latin version (u), "but they have despised me": so the Jews rejected and despised the true Messiah when he came, would not have him to reign over them, would not receive his yoke, though easy, but rebelled against him. The Jews were a rebellious people from the beginning, in Moses's time, and in the prophets, and so quite down to the times of the Messiah.

(s) "magnificavi", Montanus, Vatablus; "exaltavi", Munster; "extuli", Jun. & Tremel. Sept. (t) . (u) "Spreverunt me".

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 (Micah 6:8) points back to a saying in Deuteronomy 10:12, but that all the post-Mosaic prophecy, even the very earliest of all, is tinged with a Deuteronomic colouring. This surely confirms the self-attestation of the authorship of Moses, which is declared most distinctly in Isaiah 31:9. Deuteronomy was most peculiarly Moses' own law-book - his last will, as it were: it was also the oldest national book of Israel, and therefore the basis of all intercourse between the prophets and the nation. There is one portion of this peculiarly Mosaic thorah, however, which stands not only in a more truly primary relation to the prophecy of succeeding ages than any of the rest, but in a normative relation also. We refer to Moses' dying song, which has recently been expounded by Volck and Camphausen, and is called shirath hâzinu (song of "Give ear"), from the opening words in chapter 32. This song is a compendious outline or draft, and also the common key to all prophecy, and bears the same fundamental relation to it as the Decalogue to all other laws, and the Lord's Prayer to all other prayers. The lawgiver summed up the whole of the prophetic contents of his last words (Deuteronomy 27-28, 29-30), and threw them into the form of a song, that they might be perpetuated in the memories and mouths of the people. This song sets before the nation its entire history to the end of time. That history divides itself into four great periods: the creation and rise of Israel; the ingratitude and apostasy of Israel; the consequent surrender of Israel to the power of the heathen; and finally, the restoration of Israel, sifted, but not destroyed, and the unanimity of all nations in the praise of Jehovah, who reveals Himself both in judgment and in mercy. This fourfold character is not only verified in every part of the history of Israel, but is also the seal of that history as a whole, even to its remotest end in New Testament times. In every age, therefore, this song has presented to Israel a mirror of its existing condition and future fate. And it was the task of the prophets to hold up this mirror to the people of their own times. This is what Isaiah does. He begins his prophetic address in the same form in which Moses begins his song. The opening words of Moses are: "Give ear, O ye heavens, and I will speak; and let the earth hear the words of my mouth" (Deuteronomy 32:1). In what sense he invoked the heaven and the earth, he tells us himself in Deuteronomy 31:28-29. He foresaw in spirit the future apostasy of Israel, and called heaven and earth, which would outlive his earthly life, that was now drawing to a close, as witnesses of what he had to say to his people, with such a prospect before them. Isaiah commences in the same way (Isaiah 1:2), simply transposing the two parallel verbs "hear" and "give ear:" "Hear, O heavens, and give ear, O earth; for Jehovah speaketh!" The reason for the appeal is couched in very general terms: they were to hear, because Jehovah was speaking. What Jehovah said coincided essentially with the words of Jehovah, which are introduced in Deuteronomy 32:20 with the expression "And He said." What it was stated there that Jehovah would one day have to say in His wrath, He now said through the prophet, whose existing present corresponded to the coming future of the Mosaic ode. The time had now arrived for heaven and earth, which are always existing, and always the same, and which had accompanied Israel's history thus far in all places and at all times, to fulfil their duty as witnesses, according to the word of the lawgiver. And this was just the special, true, and ultimate sense in which they were called upon by the prophet, as they had previously been by Moses, to "hear." They had been present, and had taken part, when Jehovah gave the thorah to His people: the heavens, according to Deuteronomy 4:36, as the place from which the voice of God came forth; and the earth, as the scene of His great fire. They were solemnly invoked when Jehovah gave His people the choice between blessing and cursing, life and death (Deuteronomy 30:19; Deuteronomy 4:26).

And so now they are called upon to hear and join in bearing witness to all that Jehovah, their Creator, and the God of Israel, had to say, and the complaints that He had to make: "I have brought up children, and raised them high, and they have fallen away from me" (Isaiah 1:2). Israel is referred to; but Israel is not specially named. On the contrary, the historical facts are generalized almost into a parable, in order that the appalling condition of things which is crying to heaven may be made all the more apparent. Israel was Jehovah's son (Exodus 4:22-23). All the members of the nation were His children (Deuteronomy 14:1; Deuteronomy 32:20). Jehovah was Israel's father, by whom it had been begotten (Deuteronomy 32:6, Deuteronomy 32:18). The existence of Israel as a nation was secured indeed, like that of all other nations, by natural reproduction, and not by spiritual regeneration. But the primary ground of Israel's origin was the supernatural and mighty word of promise given to Abraham, in Genesis 17:15-16; and it was by a series of manifestations of miraculous power and displays of divine grace, that the development of Israel, which dated from that starting-point, was brought up to the position it had reached at the time of the exodus from Egypt. It was in this sense that Israel had been begotten by Jehovah. And this relation between Jehovah and Israel, as His children, had now, at the time when Jehovah was speaking through the mouth of Isaiah, a long and gracious past behind it, viz., the period of Israel's childhood in Egypt; the period of its youth in the desert; and a period of growing manhood from Joshua to Samuel: so that Jehovah could say, "I have brought up children, and raised them high." The piel (giddel) used here signifies "to make great;" and when applied to children, as it is here and in other passages, such as 2 Kings 10:6, it means to bring up, to make great, so far as natural growth is concerned. The pilel (romem), which corresponds to the piel in the so-called verbis cavis, and which is also used in Isaiah 23:4 and Ezekiel 31:4 as the parallel to giddel, signifies to lift up, and is used in a "dignified (dignitative) sense," with reference to the position of eminence, to which, step by step, a wise and loving father advances a child. The two vv. depict the state of Israel in the times of David and Solomon, as one of mature manhood and proud exaltation, which had to a certain extent returned under Uzziah and Jotham. But how base had been the return which it had made for all that it had received from God: "And they have fallen away from me." We should have expected an adversative particle here; but instead of that, we have merely a Vav cop., which is used energetically, as in Isaiah 6:7 (cf., Hosea 7:13). Two things which ought never to be coupled - Israel's filial relation to Jehovah, and Israel's base rebellion against Jehovah - had been realized in their most contradictory forms. The radical meaning of the verb is to break away, or break loose; and the object against which the act is directed is construed with Beth. The idea is that of dissolving connection with a person with violence and self-will; here it relates to that inward severance from God, and renunciation of Him, which preceded all outward acts of sin, and which not only had idolatry for its full and outward manifestation, but was truly idolatry in all its forms. From the time that Solomon gave himself up to the worship of idols, at the close of his reign, down to the days of Isaiah, idolatry had never entirely or permanently ceased to exist, even in public. In two different reformations the attempt had been made to suppress it, viz., in the one commenced by Asa and concluded by Jehoshaphat; and in the one carried out by Joash, during the lifetime of the high priest Jehoiada, his tutor and deliverer. But the first was not successful in suppressing it altogether; and what Joash removed, returned with double abominations as soon as Jehoiada was dead. Consequently the words, "They have rebelled against me," which sum up all the ingratitude of Israel in one word, and trace it to its root, apply to the whole history of Israel, from its culminating point under David and Solomon, down to the prophet's own time.

Hear, O {d} heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up {e} children, and they have rebelled against me.

(d) Because men were obstinate and insensible, he calls to the dumb creatures, who were more prompt to obey God's word, as in De 32:1.

(e) He declares his great mercy toward the Jews as he chose them above all other nations to be his people and children as in De 10:15.

1:2 Hear - He directs his speech to those senseless creatures, that he might awaken the Israelites, whom he hereby proclaims to be so dull and stupid that they were past hearing, and therefore calls in the whole creation of God to bear witness against them. The Lord - This is his plea against them, of the equity whereof he is willing that all the creatures should be judges.

[1] Hear, O heavens

The chapter, down to verse 23, states the case of Jehovah against Judah. Chastening, according to Deut. 28., 29., had been visited upon Israel in the land (vs. 5-8), and now the time of expulsion from the land is near. But just here Jehovah renews the promise of the Palestinian Covenant of future restoration and exaltation Isa 1:26,27 2:1-4.

2. The very words of Moses (De 32:1); this implies that the law was the charter and basis of all prophecy (Isa 8:20).

Lord-Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."

children-(Ex 4:22).

rebelled-as sons (De 21:18) and as subjects, God being king in the theocracy (Isa 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jer 2:6-8; Ro 9:4, 5).

1:1-9 Isaiah signifies, The salvation of the Lord; a very suitable name for this prophet, who prophesies so much of Jesus the Saviour, and his salvation. God's professing people did not know or consider that they owed their lives and comforts to God's fatherly care and kindness. How many are very careless in the affairs of their souls! Not considering what we do know in religion, does us as much harm, as ignorance of what we should know. The wickedness was universal. Here is a comparison taken from a sick and diseased body. The distemper threatens to be mortal. From the sole of the foot even to the head; from the meanest peasant to the greatest peer, there is no soundness, no good principle, no religion, for that is the health of the soul. Nothing but guilt and corruption; the sad effects of Adam's fall. This passage declares the total depravity of human nature. While sin remains unrepented, nothing is done toward healing these wounds, and preventing fatal effects. Jerusalem was exposed and unprotected, like the huts or sheds built up to guard ripening fruits. These are still to be seen in the East, where fruits form a large part of the summer food of the people. But the Lord had a small remnant of pious servants at Jerusalem. It is of the Lord's mercies that we are not consumed. The evil nature is in every one of us; only Jesus and his sanctifying Spirit can restore us to spiritual health.