Isaiah Chapter 1

From The Open Bible Project

1:1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

• The Argument - God, according to his promise in (Deuteronomy 18:15) that he would never leave his Church destitute of a prophet, has from time to time accomplished the same: whose office was not only to declare to the people the things to come, of which they had a special revelation, but also to interpret and declare the law, and to apply particularly the doctrine contained briefly in it, for the use and profit of those to whom they thought it chiefly to belong, and as the time and state of things required. Principally in the declaration of the law, they had respect to three things which were the ground of their doctrine: first, to the doctrine contained briefly in the two tables: secondly to the promises and threatenings of the law: and thirdly to the covenant of grace and reconciliation grounded on our Saviour Jesus Christ, who is the end of the law. To which they neither added nor diminished, but faithfully expounded the sense and meaning of it. As God gave them understanding of things, they applied the promises particularly for the comfort of the Church and the members of it, and also denounced the menaces against the enemies of the same: not for any care or regard to the enemies, but to assure the Church of their safeguard by the destruction of their enemies. Concerning the doctrine of reconciliation, they have more clearly entreated it than Moses, and set forth more lively Jesus Christ, in whom this covenant of reconciliation was made. In all these things Isaiah surpassed all the prophets, and was diligent to set out the same, with vehement admonitions, reprehensions, and consolations: ever applying the doctrine as he saw that the disease of the people required. He declares also many notable prophecies which he had received from God, concerning the promise of the Messiah, his office and kingdom, the favour of God toward his Church, the calling of the Gentiles and their union with the Jews. Which are principal points contained in this book, and a gathering of his sermons that he preached. Which after certain days that they had stood upon the temple door (for the manner of the prophets was to post the sum of their doctrine for certain days, that the people might the better mark it as in (Isaiah 8:1; Habakkuk 2:2)) the priests took it down and reserved it among their registers. By God’s providence these books were preserved as a monument to the Church forever. Concerning his person and time he was of the king’s stock (for Amos his father was brother to Azariah king of Judah, as the best writers agree) and prophesied more than 64 years, from the time of Uzziah to the reign of Manasseh who was his son-in-law (as the Hebrews write) and by whom he was put to death. In reading of the prophets, this one thing among others is to be observed, that they speak of things to come as though they were now past because of the certainty of it, and that they could not but come to pass, because God had ordained them in his secret counsel and so revealed them to his prophets.
• (a) That is, a revelation or prophecy, which was one of the two means by which God declared himself to his servants in old times, as in (Numbers 12:6) and therefore the prophets were called seers, (1 Samuel 9:9).
• (b) Isaiah was chiefly sent to Judah and Jerusalem, but not only: for in this book are prophecies concerning other nations also.
• (c) Called also Azariah, (2 Kings 15:1) of these kings read (2 Kings 14:1-21:1; 2 Chronicles 25:1-33:1).

1:2 Hear, heavens, and listen, earth; for [1] Yahweh [See Isaiah Footnotes 1] has spoken: "I have nourished and brought up 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 (Deuteronomy 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 (Deuteronomy 10:15).

1:3 The ox knows his owner, and the donkey his master's crib; but Israel doesn't know, my people don't consider."

• (f) The most dull and brute beasts acknowledge their duty more toward their masters, than my people do toward me, of whom they have received benefits without comparison.

1:4 Ah sinful nation, a people loaded with iniquity, a seed of evildoers, children who deal corruptly! They have forsaken Yahweh. They have despised the Holy One of Israel. They are estranged and backward.

• (g) They were not only wicked as were their fathers, but utterly corrupt and by their evil example infected others.
• (h) That is, him that sanctifies Israel.

1:5 Why should you be beaten more, that you revolt more and more? The whole head is sick, and the whole heart faint.

• (i) What good is it to seek to mend you by punishment, seeing that the more I correct you, the more you rebel?
• (k) By naming the chief parts of the body, he signifies that there was no part of the whole body of the Jews free from his rods.

1:6 From the sole of the foot even to the head there is no soundness in it: wounds, welts, and open sores. They haven't been closed, neither bandaged, neither soothed with oil.

• (l) Every part of the body, the least as well as the chiefest was plagued.
• (m) Their plagues were so grievous that they were incurable, and yet they would not repent.

1:7 Your country is desolate. Your cities are burned with fire. Strangers devour your land in your presence, and it is desolate, as overthrown by strangers.

• (n) Meaning, of them who dwell far off, who because they look for no advantage of that which remains destroy all before them.

1:8 The daughter of Zion is left like a shelter in a vineyard, like a hut in a field of melons, like a besieged city.

• (o) That is, Jerusalem.

1:9 Unless Yahweh of Armies had left to us a very small remnant, we would have been as Sodom; we would have been like Gomorrah.

• (p) Because he will always have a Church to call on his Name.
• (q) That is, all destroyed.

1:10 Hear the word of Yahweh, you rulers of Sodom! Listen to the law of our [2] God [See Isaiah Footnotes 2], you people of Gomorrah!

• (r) You who for your vices deserved to be destroyed, as they of Sodom, save that God from his mercy reserved a little number, (Lamentations 3:22).

1:11 "What are the multitude of your sacrifices to me?," says Yahweh. "I have had enough of the burnt offerings of rams, and the fat of fed animals. I don't delight in the blood of bulls, or of lambs, or of male goats.

• (s) Although God commanded these sacrifices for a time, as aids and exercises of their faith, yet because the people did not have faith or repentance, God detests them, (Psalms 50:13; Jeremiah 6:20; Amos 5:22; Micah 6:7).

1:12 When you come to appear before me, who has required this at your hand, to trample my courts?

1:13 Bring no more vain offerings. Incense is an abomination to me; new moons, Sabbaths, and convocations: I can't bear with evil assemblies.

• (t) Without faith and repentance.

1:14 My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them.

• (u) Your sacrifices offered in the new moons and feasts: he condemns by this hypocrites who think to please God with ceremonies and they themselves are void of faith and mercy.

1:15 When you spread forth your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood.

• (x) He shows that where men are given to evil, deceit, cruelty and extortion, which is meant by blood, there God will show his anger and not accept them though they seem holy, as in (Isaiah 59:3).

1:16 Wash yourselves, make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil.

• (y) By this outward washing, he means the spiritual: exhorting the Jews to repent and amend their lives.

1:17 Learn to do well. Seek justice. Relieve the oppressed. Judge the fatherless. Plead for the widow."

• (z) This kind of reasoning by the second table, the scriptures use in many places against the hypocrites who pretend holiness and religion in word, but when charity and love for their brethren should appear they declare that they have neither faith nor religion.

1:18 "Come now, and let us reason together," says Yahweh: "Though your sins be as scarlet, they shall be as white as snow. Though they be red like crimson, they shall be as wool.

• (a) To know if I accuse you without cause.
• (b) Lest sinners should pretend any rigour on God’s part, he only wills them to be pure in heart, and he will forgive all their sins, no matter how many or great.

1:19 If you are willing and obedient, you shall eat the good of the land;

• (c) He shows that whatever adversity man endures, it ought to be attributed to his own incredulity and disobedience.

1:20 but if you refuse and rebel, you shall be devoured with the sword; for the mouth of Yahweh has spoken it."

1:21 How the faithful city has become a prostitute! She was full of justice; righteousness lodged in her, but now murderers.

• (d) That is, Jerusalem, which had promised happiness to me, as a wife to her husband.
• (e) Given to covetousness and extortion, which he signified before by blood, (Isaiah 1:15).

1:22 Your silver has become dross, your wine mixed with water.

• (f) Whatever was pure in you before, is now corrupt, though you have an outward show.

1:23 Your princes are rebellious, and companions of thieves. Everyone loves bribes, and follows after rewards. They don't judge the fatherless, neither does the cause of the widow come to them.

• (g) That is, they maintain the wicked and the extortioners: and not only do not punish them, but are themselves such.

1:24 Therefore the [3] Lord, [See Isaiah Footnotes 3] Yahweh of Armies, the Mighty One of Israel, says: "Ah, I will get relief from my adversaries, and avenge myself of my enemies;

• (h) When God will show himself merciful to his Church, he calls himself the Holy one of Israel, but when he has to do with his enemies, he is called Mighty, as against whom no power is able to resist.
• (i) I will take vengeance of my adversaries the Jews and so satisfy my desire by punishing them.

1:25 and I will turn my hand on you, thoroughly purge away your dross, and will take away all your tin.

• (k) Lest the faithful among them should be overcome with his threatening he adds this consolation.

1:26 I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called 'The city of righteousness, a faithful town.'

• (l) It is once the work of God to purify the heart of man, which he does because of his promise, made concerning the salvation of his Church.

1:27 Zion shall be redeemed with justice, and her converts with righteousness.

• (m) By justice is meant God’s faithful promise, which is the reason for the deliverance of his Church.

1:28 But the destruction of transgressors and sinners shall be together, and those who forsake Yahweh shall be consumed.

• (n) The wicked will not be partakers of God’s promise, (Psalms 92:9).

1:29 For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen.

• (o) That is, the trees and pleasant places where you commit idolatry which was forbidden (Deuteronomy 16:22).

1:30 For you shall be as an oak whose leaf fades, and as a garden that has no water.

1:31 The strong will be like tinder, and his work like a spark. They will both burn together, and no one will quench them."

• (p) The false god’s in which you put your confidence will be consumed as easily as a piece of wick.