《John Gill’s Exposition of the Bible – Isaiah (Ch.0~16)》(John Gill)
Commentator
John Gill (November 23, 1697-October 14, 1771) was an English Baptist, a biblical scholar, and a staunch Calvinist. Gill's relationship with hyper-Calvinism is a matter of academic debate.
He was born in Kettering, Northamptonshire. In his youth, he attended Kettering Grammar School, mastering the Latin classics and learning Greek by age eleven. The young scholar continued self-study in everything from logic to Hebrew. His love for Hebrew would follow Gill throughout his life.
At the age of about twelve, Gill heard a sermon from his pastor, William Wallis, on the text, "And the Lord called unto Adam, and said unto him, where art thou?" (Genesis 3:9). The message stayed with Gill and eventually led to his conversion. It was not until seven years later that young John made a public profession when he was almost nineteen years of age.
His first pastoral work was as an intern assisting John Davis at Higham Ferrers in 1718 at age twenty one. He was subsequently called to pastor the Strict Baptist church at Goat Yard Chapel, Horsleydown, Southwark in 1719. In 1757, his congregation needed larger premises and moved to a Carter Lane, St. Olave's Street, Southwark. His pastorate lasted 51 years. This Baptist Church was once pastored by Benjamin Keach and would later become the New Park Street Chapel and then the Metropolitan Tabernacle pastored by Charles Spurgeon.
During Gill's ministry the church strongly supported the preaching of George Whitefield at nearby Kennington Common.
In 1748, Gill was awarded the honorary degree of Doctor of Divinity by the University of Aberdeen. He was a profound scholar and a prolific author. His most important works are:
· The Doctrine of the Trinity Stated and Vindicated (London, 1731)
· The Cause of God and Truth (4 parts, 1735-8), a retort to Daniel Whitby's Five Points
· An Exposition of the New Testament (3 vols., 1746-8), which with his Exposition of the Old Testament (6 vols., 1748-63) forms his magnum opus
· A Dissertation on the Antiquity of the Hebrew Language (1767)
· A Body of Doctrinal Divinity (1767)
· A Body of Practical Divinity (1770).
John Gill is the first major writing Baptist theologian. His work retains its influence into the twenty-first century. Gill's relationship with hyper-Calvinism in English Baptist life is a matter of debate. Peter Toon has argued that Gill was himself a hyper-Calvinist, which would make Gill the father of Baptist hyper-Calvinism. Tom Nettles has argued that Gill was not a hyper-Calvinist himself, which would make him merely a precursor and hero to Baptist hyper-Calvinists.
Introduction
INTRODUCTION TO ISAIAH
This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luke 3:4 sometimes only the "Prophet Esaias", Acts 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luke 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the JewsF1T. Bab. Bava Bathra, fol. 14. 2. , is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben SyraF2Ecclesiasticus, ch. xlviii. ver. 22. the great prophet, and by EusebiusF3Demonstrat, Evangel. l. 5. c. 4. inscript. p. 225. the greatest of the prophets; and JeromF4Adv. Ruffinum, fol. 76. D. tom. 2. ad Paulam & Eustechium, fol. 8. M. tom. 3. a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelistF5Prooem. in Es. fol. 2. B. tom. 5. : and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Matthew 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luke 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Acts 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. AbarbinelF6Comment. in Proph. Poster. fol. 1. 2. says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And JeromF7Ad Paulam, ut supra, (& Eustechium, fol. 8. M. tom. 3.) observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Matthew 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews sayF8T. Bab. Bava Bathra, fol. 15. 1. , that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isaiah 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, saysF9Hist. Dynast. p. 43. , he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Hebrews 11:37. See Gill on Hebrews 11:37. But Aben Ezra on Isaiah 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi HebraiciF11P. 11. Ed. Hottinger. , he was buried at Tekoah, over whose grave a beautiful monument was erected; though EpiphaniusF12De Vitis Prophet. c. 7. & Isidor. Hispalens. de Vit. & Mort. Sanct. c. 37. , or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on John 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.
01 Chapter 1
INTRODUCTION TO ISAIAH 1
This chapter, after the inscription, contains a charge of aggravated sin against the Jews; God's rejection of their ceremonial sacrifices and service; an exhortation to repentance and obedience, with a promise of pardon; a restoration from their sad estate; a prophecy of their restoration to a better; and of the destruction of idolatrous sinners. The inscription is in Isaiah 1:1 in which are the title of the prophecy, a vision; the writer of it described by his name, his descent, and the times in which he prophesied; and the subject of the prophecy is Judah and Jerusalem. The charge against the Jews is rebellion against the Lord, and the heavens and earth are called as witnesses of it; which is aggravated by the relation they stood in to God, and by the favours bestowed upon them, Isaiah 1:2 by their more than brutish stupidity, Isaiah 1:3 by the multitude of their sins, which were of a provoking nature, Isaiah 1:4 by the uselessness of chastisements, the whole body of the people, from the highest to the lowest, being afflicted without being the better for it, and so generally depraved, that no regard was had to any means of reformation, Isaiah 1:5 and by the desolation it brought upon them, which is illustrated by several similes, Isaiah 1:7 and by the grace and goodness of God in reserving a few, or otherwise they must have been for their punishment, as they were for their sins, like Sodom and Gomorrah, Isaiah 1:9 wherefore both rulers and people are called upon under those names to hearken to the law of God, and not trust in and depend upon their sacrifices and other rites of the ceremonial law, together with their hypocritical prayers; all which were abominable to the Lord, since they were guilty of such dreadful immoralities, Isaiah 1:11 when they are exhorted to repentance for sin, to the obedience of faith, and washing in the blood of Christ, whereby their crimson and scarlet sins would become as white as wool and snow, otherwise destruction must be expected, Isaiah 1:16 and then a lamentation is taken up concerning the deplorable state of Jerusalem, representing the difference between what it was now, and what it was formerly, and the sad degeneracy of the people, rulers, and judges, Isaiah 1:21 upon which the Lord foretells what he thought to do: to avenge himself of his enemies; to purge his church and people; to restore them to their former uprightness and integrity; and to redeem them with judgment and righteousness, Isaiah 1:24 and the chapter is concluded with a denunciation of utter destruction upon wicked men, who are described and pointed at as idolaters; which will cover them with shame and confusion, Isaiah 1:28 and which is illustrated by the fading of the leaves of an oak, and by a garden parched with drought, Isaiah 1:30 and it is suggested that it will be by burning with fire unquenchable, Isaiah 1:31.
Verse 1
The vision of Isaiah the son of Amoz,.... This is either the particular title of the prophecy contained in this single chapter, as Jarchi and Abarbinel think; seeing the second chapter Isaiah 2:1 begins with another title, "the word that Isaiah saw", &c. or rather it is the common title of the whole book; since it is the vision which Isaiah saw in the reign of four kings, as is later affirmed; and so is no other than in general "the prophecy of Isaiah", as the Targum renders it; called a "vision", because it was delivered to him, at least the greatest part of it, in a vision; and because he had a clear perception of the things he prophesied of, as well as delivered them in a clear and perspicuous manner to others: hence the Jews sayF13R. Eleazar in Yalkut, pars 2. fol. 118. 2. , that Moses and Isaiah excelled the other prophets, seeing they understood what they prophesied of. The name of Isaiah, the penman of this book, signifies either "the Lord shall save", according to HillerasF14Onomastic. Sacr. p. 319. ; or "the salvation of the Lord", as Abarbinel, Jerom, and others; and is very suitable to the message he was sent with to the people of God; to acquaint them that the Lord had provided a Saviour for them, and that he would come and save them. He is said to be "the son of Amoz"; not of Amos the prophet; the names differ; the name of the prophet that stands among the twelve lesser prophets is עמוס, "Amos"; the name of Isaiah's parent is אמוץ, "Amoz". It is a tradition with the JewsF15T. Bab. Megilla, fol. 10. 2. & Sota, fol. 10. 2. & Seder Olam Zuta, p. 104. Juchasin, fol. 12. 1. Shalshalet Hakabala, fol. 11. 2. , that Amoz, the father of Isaiah, was brother to Amaziah, king of Judah, so that Isaiah was of the royal family. Abarbinei endeavours to confirm it from that greatness of mind, freedom and boldness, he used in reproofs, and from his polite and courtly way of speaking; and this is mentioned by Aben Ezra as a reason why the Jews did not harm him, as they did Jeremiah: but this tradition is not equally regarded by the Jewish writers; and though Kimchi takes notice of it, yet he says the genealogy of Isaiah is not known, nor of what tribe he was. If he was of the seed royal, this is an instance of God's calling some that are noble, not only by his grace, but to office in his church; and it is with a view to this tradition, no doubt, that JeromF16Ad Paulam, fol. 8. M. tom. 3. calls him "vir nobilis", a "nobleman". It is also a rule with the JewsF17T. Bab. Megilla, fol. 15. 1. , that where the name of a prophet's father is mentioned, it is a sign that his father was a prophet; and so they say this Amoz was, though the king's brother; and that he is the same with the man of God that came to AmaziahF18Kimchi in 2 Chron. xxv. 7. , 2 Chronicles 25:7 but Aben Ezra suggests, that this rule does not always hold good.
Which he saw concerning Judah and Jerusalem; that is, chiefly and principally; for though Ephraim, or the ten tribes of Israel, are mentioned, yet very rarely; and though there are prophecies concerning other nations in it, yet these relate to the deliverance of the Jews from them, or to God's vengeance on them for their sake. Judah is put for the two tribes of Judah and Benjamin, and is particularly mentioned, because the Messiah, so much spoken of in this book, was to spring from thence, whose title is the Lion of the tribe of Judah; and though Jerusalem was in it, yet that is also particularly taken notice of, because not only the temple, the place of divine worship, was in it, and it was the metropolis of the land; but because the Messiah, when he came, was often to appear here, and from thence the Gospel was to go forth into all the world; and this was a figure of the Gospel church state to the end of the world, which often bears this name: and many things are said in this prophecy not only concerning the coming of Christ, but of the Gospel dispensation, and of various things that should come to pass in it; concerning the glory of the church in the latter day, the calling of the Gentiles, the conversion of the Jews, the destruction of antichrist, and the new heavens and new earth.