Isaiah 1:2

“Hear, O heavens, and give ear, O earth, &c.] 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 <053201>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…”

“The very words of Moses (Deu 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-- (Exo 4:22). rebelled--as sons (Deu 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; Rom 9:4-5).”

“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 Psalms 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…”

“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. Isaiah 1:3”

“1:2 heavens . . . earth: All of creation is called to witness the trial that God convened against Judah (cp. Deut 31:28; 32:1).”

“Hear: Deu 4:26, Deu 30:19, Deu 32:1; Psa 50:4; Jer 2:12, Jer 6:19, Jer 22:29; Eze 36:4; Mic 1:2, Mic 6:1, Mic 6:2 for the Lord: Jer 13:15; Amo 3:1; Mic 3:8; Act 4:20 I have: Isa 5:1, Isa 5:2, Isa 46:3, Isa 46:4; Deu 1:31, Deu 4:7, Deu 4:8; Jer 31:9; Eze 16:6-14, 20:5-32; Rom 3:1, Rom 3:2, Rom 9:4, Rom 9:5 they have: Isa 63:9, Isa 63:10; Deu 9:22-24; Jer 2:5-13; Mal 1:6 Isaiah 1:3”

“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…”