Isaiah 41 NIV
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1 “Be
silent before me, you islands! Let the nations renew their strength! Let them
come forward and speak; let us meet together at the place of judgment.
2 “Who
has stirred up one from the east, calling him in righteousness to his
service ? He hands nations
over to him and subdues kings before him. He turns them to dust with his sword,
to windblown chaff with his bow.
3 He
pursues them and moves on unscathed, by a path his feet have not traveled
before.
4 Who
has done this and carried it through, calling forth the generations from the
beginning? I, the LORD—with the first of them and with the last—I am he.”
6 they
help each other and say to their companions, “Be strong!”
7 The
metalworker encourages the goldsmith, and the one who smooths with the hammer
spurs on the one who strikes the anvil. One says of the welding, “It is good.” The
other nails down the idol so it will not topple.
8 “But
you, Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham
my friend,
9 I
took you from the ends of the earth, from its farthest corners I called you. I
said, ‘You are my servant’; I have chosen you and have not rejected you.
10 So
do not fear, for I am with you; do not be dismayed, for I am your God. I will
strengthen you and help you; I will uphold you with my righteous right
hand.
11 “All
who rage against you will surely be ashamed and disgraced; those who oppose you
will be as nothing and perish.
12 Though
you search for your enemies, you will not find them. Those who wage war against
you will be as nothing at all.
13 For
I am the LORD your God who takes hold of your right hand and says to you, Do
not fear; I will help you.
14 Do
not be afraid, you worm Jacob, little Israel, do not fear, for I myself will
help you,” declares the LORD, your Redeemer, the Holy One of Israel.
15 “See,
I will make you into a threshing sledge, new and sharp, with many teeth. You
will thresh the mountains and crush them, and reduce the hills to chaff.
16 You
will winnow them, the wind will pick them up, and a gale will blow them away.
But you will rejoice in the LORD and glory in the Holy One of Israel.
17 “The
poor and needy search for water, but there is none; their tongues are parched
with thirst. But I the LORD will answer them; I,
the God of Israel, will not forsake them.
18 I
will make rivers flow on barren heights, and springs within the valleys. I will
turn the desert into pools of water, and the parched ground into springs.
19 I
will put in the desert the cedar and the acacia, the myrtle and the olive. I
will set junipers in the wasteland, the fir and the cypress together,
20 so
that people may see and know, may consider and understand, that the hand of the
LORD has done this, that the Holy One of Israel has created it.
21“Present
your case,” says the LORD. “Set forth your arguments,” says Jacob’s King.
22 “Tell
us, you idols, what is going to happen. Tell us what the former things were, so
that we may consider them and know their final outcome. Or declare to us the
things to come,
23 tell
us what the future holds, so we may know that you are gods. Do something,
whether good or bad, so that we will be dismayed and filled with fear.
24 But
you are less than nothing and your works are utterly
worthless; whoever chooses you is detestable.
25 “I
have stirred up one from the north, and he comes— one from the rising sun who
calls on my name. He treads on rulers as if they were mortar, as if he were a
potter treading the clay.
26 Who
told of this from the beginning, so we could know, or beforehand, so we could
say, ‘He was right’? No one told of this, no one foretold it, no one heard any
words from you.
27 I
was the first to tell Zion, ‘Look, here they are!’ I gave to Jerusalem a
messenger of good news.
28 I
look but there is no one— no one among the gods to give counsel, no one to give
answer when I ask them.
Isaiah 1
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Isaiah
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Isaiah
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The first verse of
this chapter is intended for a title to the whole book, and it is probable that
this was the first sermon that this prophet was appointed to publish and to
affix in writing (as Calvin thinks the custom of the prophets
was) to the door of the temple, as with us proclamations are fixed to public
places, that all might read them (Hab.
2:2 ), and those that
would might take out authentic copies of them, the original being, after some
time, laid up by the priests among the records of the temple. The sermon which
is contained in this chapter has in it, I. A high charge exhibited, in God’s name, against the Jewish church
and nation, 1. For their ingratitude (v. 2, v. 3).
For their incorrigibleness (v. 5).
For the universal corruption and degeneracy of the people (v. 4,v. 6, v.
21, v.
22). For the perversion of justice by their rulers (v.
23). II. A sad complaint of the judgments of God, which they had
brought upon themselves by their sins, and by which they were brought almost to
utter ruin (v. 7-9). III. A just rejection of those shows
and shadows of religion which they kept up among them, notwithstanding this
general defection and apostasy (v. 10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call
and death if they did not (v. 16-20). V. A threatening of ruin to those
that would not be reformed (v.
24, v. 28-31). VI. A promise of a happy reformation
at last, and a return to their primitive purity and prosperity (v. 25-27). And all this is to be applied by us,
not only to the communities we are members of, in their public interests, but
to the state of our own souls.
Verse 1 Here is, I. The name
of the prophet, Isaiah, or Jesahiahu (for so it is in the Hebrew), which, in the
New Testament is read Esaias. His name signifiesthe salvation of the Lord —a proper name for a prophet by whom God gives knowledge of salvation to his people, especially for this prophet, who prophesies so
much of Jesus the Saviour and of the great salvation wrought out by him. He is
said to be the son of Amoz, not Amos the prophet (the two names in the Hebrew differ
more than in the English), but, as the Jews think, of Amoz the brother, or son,
of Amaziah king of Judah, a tradition as uncertain as that rule which they
give, that, where a prophet’s father is named, he also was himself a prophet.
The prophets’ pupils and successors are indeed often called theirsons, but we have few instances, if any, of their
own sons being their successors.II. The nature of the prophecy. It is a vision,
being revealed to him in a vision, when he was awake, and heard the words of God, and saw the
visions of the Almighty (as Balaam speaks, Num. 24:4 ), though perhaps it
was not so illustrious a vision at first as that afterwards, ch. 6:1 . The prophets were
called seers, or seeing men, and therefore their prophecies
are fitly called visions. It was what he saw with the eyes of his mind,
and foresaw as clearly by divine revelation, was as well assured of it, as fully
apprised of it, and as much affected with it, as if he had seen it with his
bodily eyes. Note 1. God’s prophets saw what they spoke of, knew what they
said, and require our belief of nothing but what they themselves believed and
were sure of, Jn. 6:69 ; 1 Jn. 1:1 . They could not but
speak what they saw, because they saw how much all about them were concerned in
it, Acts. 4:20 ; 2 Co. 4:13 .III. The subject of
the prophecy. It was what he saw concerning Judah
and Jerusalem, the country of the two
tribes, and that city which was their metropolis; and there is little in it
relating to Ephraim, or the ten tribes, of whom there is so much said in the
prophecy of Hosea. Some chapters there are in this book which relate to
Babylon, Egypt, Tyre, and some other neighbouring nations; but it takes its
title from that which is the main substance of it, and is therefore said to be concerning Judah and Jerusalem, the other nations spoken of being such as the
people of the Jews had concern with. Isaiah brings to them in a special manner,
1. Instruction; for it is the privilege of Judah and Jerusalem that to them
pertain the oracles of God. Reproof and threatening; for if in Judah, where God
is known, if in Salem, where his name is great, iniquity be found, they, sooner
than any other, shall be reckoned with for it. 3. Comfort and encouragement in
evil times; for the children of Zion shall be
joyful in their king.IV. The date of the prophecy. Isaiah prophesied in the days of Uzziah, Jotham, Ahaz, and Hezekiah. By this it appears, 1.
That he prophesied long, especially if (as the Jews say) he was at last put to
death by Manasseh, to a cruel death, being sawn asunder, to which some suppose
the apostle refers, Heb. 11:37 . From the year that
king Uzziah died ch. 6:1 ) to Hezekiah’s
sickness and recovery was forty-seven years; how much before, and after, he
prophesied, is not certain; some reckon sixty, others eighty years in all. It
was an honour to him, and a happiness to his country, that he was continued so
long in his usefulness; and we must suppose both that he began young and that
he held out to old age; for the prophets were not tied, as the priests were, to
a certain age, for the beginning or ending of their administration. That he
passed through variety of times. Jotham was a good king, and Hezekiah a better,
and no doubt gave encouragement to and took advice from this prophet, were
patrons to him, and he a privy-counsellor to them; but between them, and when
Isaiah was in the prime of his time, the reign of Ahaz was very profane and
wicked; then, no doubt, he was frowned upon at court, and, it is likely, forced
to abscond. Good men and good ministers must expect bad times in this world,
and prepare for them. Then religion was run down to such a degree that the doors of the house of the Lord were shut up and idolatrous altars were erected in every corner of
Jerusalem; and Isaiah, with all
his divine eloquence and messages immediately from God himself, could not help
it. The best men, the best ministers, cannot do the good they would do in the
world.
Verses 2-9 We will hope to meet
with a brighter and more pleasant scene before we come to the end of this book;
but truly here, in the beginning of it, every thing looks very bad, very black,
with Judah and Jerusalem. What is the wilderness of the world, if the church,
the vineyard, has such a dismal aspect as this?I. The prophet, though he speaks
in God’s name, yet, despairing to gain audience with the children of his
people, addresses himself to the heavens and the earth, and bespeaks their
attention (v. 2): Hear, O heavens! and
give ear, O earth! Sooner will the
inanimate creatures hear, who observe the law andanswer the end of their
creation, than this stupid senseless people. Let the lights of the heaven shame
their darkness, and the fruitfulness of the earth their barrenness, and the
strictness of each to its time their irregularity. Moses begins thus in Deu. 32:1 , to which the prophet
here refers, intimating that now those times had come which Moses there
foretold, Deu. 31:29 . Or this is an appeal
to heaven and earth, to angels and then to the inhabitants of the upper and
lower world. Let them judge between God and
his vineyard; can either produce
such an instance of ingratitude? Note, God will be justified when he speaks,
and both heaven and earth shall declare his righteousness, Mic. 6:1, Mic. 6:2 ; Ps. 50:6 .II. He charges them
with base ingratitude, a crime of the highest nature. Call a man ungrateful,
and you can call him no worse. Let heaven and earth hear and wonder at, 1.
God’s gracious dealings with such a peevish provoking people as they were:
"I have nourished and brought them up as children; they have been well fed
and well taught’’ (Deu. 32:6 ); "I have
magnified and exalted them’’ (so some), "not only made them grow, but made
them great—not only maintained them, but preferred them—not only trained them
up, but raised them high.’’ Note, We owe the continuance of our lives and
comforts, and all our advancements, to God’s fatherly care of us and kindness to
us. 2. Their ill-natured conduct towards him, who was so tender of them: "They have rebelled against me,’’ or (as some read it) "they have revolted
from me; they have been deserters, nay traitors, against my crown and
dignity.’’ Note, All the instances of God’s favour to us, as the God both of
our nature and of our nurture, aggravate our treacherous departures from him
and all our presumptuous oppositions to him—children, and yet rebels!III. He
attributes this to their ignorance and inconsideration (v. 3): The ox knows, but
Israel does not. Observe, 1. The sagacity of the ox and the
ass, which are not only brute creatures, but of the dullest sort; yet the ox
has such a sense of duty as to know his owner and to serve him, to submit to
his yoke and to draw in it; the ass has such a sense of interest as to know his
master’s crib, or manger, where he is fed, and to abide by it; he will go to
that of himself if he be turned loose. A fine pass man has come to when he is
shamed even in knowledge and understanding by these silly animals, and is not
only sent to school to them (Prov. 6:6, Prov. 6:7 ), but set in a form
below them (Jer. 8:7 ), taught more than the beasts of the earth (Job. 35:11 ) and yet knowing
less. 2. The sottishness and stupidity of Israel. God is their owner and
proprietor. He made us, and his we are more than our cattle are ours; he has
provided well for us; providence is our Master’s crib; yet many that are called
the people of God do not know and will not consider this, but ask, "What is the Almighty that we should
serve him? He is not our owner;
and what profit shall we
have if we pray unto him? He has no crib for us
to feed at.’’ He had complained (v. 2) of the obstinacy of their wills; They have rebelled against me. Here he runs it up to its cause: "Therefore they have rebelled because they do not know,
they do not consider.’’ The understanding is darkened, and therefore the whole
soul is alienated from the life of God, Eph. 4:18 . "Israel does not know, though their land is a land of light and
knowledge; in Judah is God known, yet, because they do not live up to what they
know, it is in effect as if they did not know. They know; but their knowledge
does them no good, because they do not consider what they know; they do not
apply it to their case, nor their minds to it.’’ Note, (1.) Even among those
that profess themselves God’s people, that have the advantages and lie under
the engagements of his people, there are many that are very careless in the
affairs of their souls. (2.) Inconsideration of what we do know is as great an
enemy to us in religion as ignorance of what we should know. (3.) Therefore men revolt from God,
and rebel against him, because they do not know and consider their obligations
to God in duty, gratitude, and interest.IV. He laments the universal depravity
and corruption of their church and kingdom. The disease of sin was epidemic,
and all orders and degrees of men were infected with it; Ah sinful nation! v. 4. The prophet bemoans those that would not
bemoan themselves: Alas for them! Woe to them! He speaks with holy indignation
at their degeneracy, and a dread of the consequences of it. See here,1. How he
aggravates their sin, and shows the malignity that there was in it, v. 4. (1.) The wickedness was universal. They were
a sinful nation; the generality of the people were vicious and profane. They
were so in their national capacity. In the management of their public treaties
abroad, and in the administration of public justice at home, they were corrupt.
Note, It is ill with a people when sin becomes national. (2.) It was very great
and heinous in its nature. They were laden with iniquity; the guilt of it, and the curse incurred by
that guilt, lay very heavily upon them. It was a heavy charge that was
exhibited against them, and one which they could never clear themselves from;
their wickedness was upon them as a talent of lead, Zec. 5:7, Zec. 5:8 . Their sin, as it did
easily beset them and they were prone to it, was a weight upon them,Heb. 12:1 . (3.) They came of a
bad stock, were a seed of evil-doers. Treachery ran in their blood; they had it by
kind, which made the matter so much the worse, more provoking and less curable.
They rose up in their fathers’ stead, and trod in their fathers’ steps, to fill up the measure of their iniquity, Num. 32:14 . They were a race and
family of rebels. (4.) Those that were themselves debauched did what they could
to debauch others. They were not only corrupt children, born tainted, but children that were corrupters, that propagated vice, and infected others with
it—not only sinners, but tempters—not only actuated by Satan, but agents for
him. If those that are called children, God’s
children, that are looked upon
as belonging to his family, be wicked and vile, their example is of the most
malignant influence. (5.) Their sin was a treacherous departure from God. They
were deserters from their allegiance: "They have
forsaken the Lord, to whom they had
joined themselves; they have gone away
backward, are alienated or
separated from God, have turned their back upon him, deserted their colours,
and quitted their service.’’ When they were urged forward, they ran backward, as a bullock unaccustomed to the yoke, as
abacksliding heifer, Hos. 4:16 . (6.) It was an
impudent and daring defiance of him: They have provoked the Holy One of Israel unto anger wilfully and designedly; they knew what would
anger him, and that they did. Note, The backslidings of those that have
professed religion and relation to God are in a special manner provoking to
him.2. How he illustrates it by a comparison taken from a sick and diseased
body, all overspread with leprosy, or, like Job’s, with sore boils, v. 5, v. 6. (1.) The distemper has seized the vitals,
and so threatens to be mortal. Diseases in the head and heart are most
dangerous; now the head, the whole head, is sick—the heart, the whole heart, is
faint. They had become corrupt in their judgment: the leprosy was in their
head. They were utterly unclean; their affection to God and religion was cold
and gone; the things which remained
were ready to die away, Rev. 3:2 . (2.) It has
overspread the whole body, and so becomes exceedingly noisome; From the sole of the foot even to the head, from the meanest peasant to the greatest peer,
there is no soundness, no good principles, no religion (for that is
the health of the soul), nothing but wounds and bruises, guilt and corruption, the sad effects of
Adam’s fall, noisome to the holy God, painful to the sensible soul; they were
so to David when he complained (Ps. 38:5 ), My wounds stink, and are
corrupt, because of my foolishness. See Ps. 32:3, Ps. 32:4 . No attempts were
made for reformation, or, if they were, they proved ineffectual: The wounds have not beenclosed, not bound up, nor
mollified with ointment. While sin remains
unrepented of the wounds are unsearched, unwashed, the proud flesh in them not
cut out, and while, consequently, it remains unpardoned, the wounds are not
mollified or closed up, nor any thing done towards the healing of them and the
preventing of their fatal consequences.V. He sadly bewails the judgments of God
which they had brought upon themselves by their sins, and their
incorrigibleness under those judgments. Their kingdom was almost ruined, v. 7. So miserable were they that both their towns
and their lands were wasted, and yet so stupid that they needed to be told
this, to have it shown to them. "Look and see how it is; your country is desolate; the ground is not cultivated, for want of
inhabitants, the villages being deserted, Jdg. 5:7 . And thus the fields
and vineyards become like deserts, all grown over with thorns, Prov. 24:31 .Your cities are
burned with fire, by the enemies that
invade you’’ (fire and sword commonly go together); "as for the fruits of
your land, which should be food for your families, strangers devour them; and, to your greater vexation, it is before your eyes, and you cannot prevent it; you starve while
your enemies surfeit on that which should be your maintenance. The overthrow of
your country is as the overthrow of strangers; it is used by the invaders, as
one might expect it should be used by strangers.’’ Jerusalem itself, which was
as the daughter of Zion (the temple built on Zion was a mother, a nursing
mother, to Jerusalem), or Zion itself, the holy mountain, which had been dear
to God as a daughter, was now lost, deserted, and exposed as a cottage in a vineyard, which, when the vintage is over, nobody dwells
in or takes any care of, and looks as mean and despicable as a lodge or hut, in a garden of cucumbers; and every person is afraid of coming near it,
and solicitous to remove his effects out of it, as if it were a besieged city, v. 8. And some think, it is a calamitous state of
the kingdom that is represented by a diseased body, v. 6. Probably this sermon was preached in the
reign of Ahaz, when Judah was invaded by the kings of Syria and Israel, the
Edomites and the Philistines, who slew many, and carried many away into
captivity, 2 Chr. 28:5, 2 Chr. 28:17, 2 Chr. 28:18 . Note, National
impiety and immorality bring national desolation. Canaan, the glory of all
lands, Mount Zion, the joy of the whole earth, both became a reproach and a
ruin; and sin made them so, that great mischief-maker. 2. Yet they were not all
reformed, and therefore God threatens to take another course with them (v. 5): "Why should you
be stricken any more, with any expectation
of doing you good by it, when you increase revolts as your rebukes are
increased? You will revolt more
and more, as you have done,’’ as
Ahaz particularly did, who, in his distress,
trespassed yet more against the Lord, 2 Chr. 28:22 . Thus the physician,
when he sees the patient’s case desperate, troubles him no more with physic;
and the father resolves to correct his child no more when, finding him
hardened, he determines to disinherit him. Note, (1.) There are those who are
made worse by the methods God takes to make them better; the more they are
stricken the more they revolt; their corruptions, instead of being mortified,
are irritated and exasperated by their afflictions, and their hearts more
hardened. (2.) God, sometimes, in a way of righteous judgment, ceases to
correct those who have been long incorrigible, and whom therefore he designs to
destroy. The reprobate silver shall be cast, not into the furnace, but to the
dunghill, Jer. 6:29, Jer. 6:30 . See Eze. 24:13 ; Hos. 4:14 . He that is filthy, let him be filthy
still. VI. He comforts
himself with the consideration of a remnant that should be the monuments of
divine grace and mercy, notwithstanding this general corruption and desolation, v. 9. See here, 1. How near they were to an utter
extirpation. They were almost like Sodom and Gomorrah in respect both of sin
and ruin, had grown almost so bad that there could not have been found ten righteous men among
them, and almost as
miserable as if none had been left alive, but their country turned into a
sulphureous lake. Divine Justice said, Make them as Admah;
set them as Zeboim; but Mercy said, How shall I do it?Hos. 11:8, Hos. 11:9 . 2. What it was that
saved them from it: The Lord of hosts left
unto them a very small remnant, that were kept pure
from the common apostasy and kept safe and alive from the common calamity. This
is quoted by the apostle (Rom. 9:27 ), and applied to
those few of the Jewish nation who in his time embraced Christianity, when the
body of the people rejected it, and in whom the promises made to the fathers
were accomplished. Note, (1.) In the worst of times there is a remnant
preserved from iniquity and reserved for mercy, as Noah and his family in the
deluge, Lot and his in the destruction of Sodom. Divine grace triumphs in
distinguishing by an act of sovereignty. (2.) This remnant is often a very
small one in comparison with the vast number of revolting ruined sinners.
Multitude is no mark of the true church. Christ’s is a little flock. (3.) It is
God’s work to sanctify and save some, when others are left to perish in their
impurity. It is the work of his power as the Lord of hosts. Except he had left
us that remnant, there would have been none left; the corrupters (v. 4) did what they could to debauch all, and the
devourers (v. 7) to destroy all, and they would have
prevailed of God himself had not interposed to secure to himself a remnant, who
are bound to give him all the glory. (4.) It is good for a people that have
been saved from utter ruin to look back and see how near they were to it, just
upon the brink of it, to see how much they owed to a few good men that stood in
the gap, and that that was owing to a good God, who left them these good men. It is of the Lord’s mercies that we are not
consumed.
Verses 10-15 Here, I. God calls to them (but calls in vain) to hear his word, v.
10. The title he gives them is very strange; You rulers of Sodom, and people of Gomorrah. This intimates what a righteous thing it would have been with
God to make them like Sodom and Gomorrah in respect of ruin (v. 9),
because that had made themselves like Sodom and Gomorrah in respect of sin. The
men of Sodom were wicked, and sinners
before the Lord exceedingly (Gen.
13:13 ), and so were the men
of Judah. When the rulers were bad, no wonder the people were so. Vice
overpowered virtue, for it had the rulers, the men of figure, on its side; and
it out-polled it, for it had the people, the men of number, on its side. The
streams being thus strong, no less a power than that of the Lord of hosts could
secure a remnant, v. 9.
The rulers are boldly attacked here by the prophet as rulers of Sodom; for he
knew not how to give flattering titles. The tradition of the Jews is that for
this he was impeached long after, and put to death, as having cursed the gods
and spoken evil of the ruler of his people. 2. His demand upon them is very reasonable: "Hear the word of the Lord, and give ear to the law of our God; attend to that which God has to say to you,
and let his word be a law to you.’’ The following declaration of dislike to
their sacrifices would be a kind of new law to them, though really it was but
an explication of the old law; but special regard is to be had to it, as is
required to the like, Ps.
50:7, Ps.
50:8 . "Hear this, and
tremble; hear it, and take warning.’’II. He justly refuses to hear their
prayers and accept their services, their sacrifices and burnt-offerings, the
fat and blood of them (v. 11), their attendance in his courts (v.
12), their oblations, their incense, and their solemn assemblies (v.
13), their new moons and their appointed feasts (v.
14), their devoutest addresses (v.
15); they are all rejected, because their hands were full of blood.
Now observe,1. There are many who are strangers, nay, enemies, to the power of
religion, and yet seem very zealous for the show and shadow and form of it.
This sinful nation, this seed of evil-doers, these rulers of Sodom and people
of Gomorrah, brought, not to the altars of false gods (they are not here
charged with that), but to the altar of the God of Israel, sacrifices, a multitude
of them, as many as the law required and rather more—not only peace-offerings,
which they themselves had their share of, but burnt-offerings, which were
wholly consumed to the honour of God; nor did they bring the torn, and lame,
and sick, but fed beasts, and the fat of them, the best of the kind. They did
not send others to offer their sacrifices for them, but came themselves to
appear before God. They observed the instituted places (not in high places or groves, but in God’s own courts), and the
instituted time, the new moons, and sabbaths, and appointed
feasts, none of which they omitted. Nay, it should seem, they called
extraordinary assemblies, and held solemn meetings for religious worship,
besides those that God had appointed. Yet this was not all: they applied to
God, not only with their ceremonial observances, but with the exercises of
devotion. They prayed, prayed often, made many prayers, thinking they should be
heard for their much speaking; nay, they were fervent and importunate in prayer,
they spread forth their hands as men in earnest. Now we should have thought
these, and, no doubt, they thought themselves, a pious religious people; and
yet they were far from being so, for (1.) Their hearts were empty of true
devotion. They came to appear before God (v.
12), to be seen before him (so the margin reads it); they
rested in the outside of the duties; they looked no further than to be seen of
men, and went no further than that which men see. (2.) Their hands were full of
blood. They were guilty of murder, rapine, and oppression, under colour of law
and justice. The people shed blood, and the rulers did not punish them for it;
the rulers shed blood, and the people were aiding and abetting, as the elders
of Jezreel were to Jezebel in shedding Naboth’s blood. Malice is heart-murder
in the account of God; he that hates his brother in his heart has, in effect,
his hands full of blood.2. When sinners are under the judgments of God they
will more easily be brought to fly to their devotions than to forsake their
sins and reform their lives. Their country was now desolate, and their cities
were burnt (v. 7), which awakened them to bring their
sacrifices and offerings to God more constantly than they had done, as if they
would bribe God Almighty to remove the punishment and give them leave to go on
in the sin. When he slew them,
then they sought him, Ps.
78:34 . Lord, in trouble have they visited thee, ch.
26:16 . Many that will
readily part with their sacrifices will not be persuaded to part with their
sins.3. The most pompous and costly devotions of wicked people, without a
thorough reformation of the heart and life, are so far from being acceptable to
God that really they are an abomination to him. It is here shown in a great
variety of expressions that to obey is better than sacrifice; nay, that sacrifice, without obedience, is a
jest, an affront and provocation to God. The comparative neglect which God here
expresses of ceremonial observance was a tacit intimation of what they would
come to at last, when they would all be done away by the death of Christ. What
was now made little of would in due time be made nothing of. "Sacrifice and offering, and prayer made in the virtue of them, thou wouldest not; then said I, Lo, I come.’’ Their sacrifices are here represented,(1.) As
fruitless and insignificant; To what purpose is the
multitude of your sacrifices? v.
11. They are vain oblations, v.
13. In vain do they
worship me, Mt.
15:9 . Their attention to
God’s institutions was all lost labour, and served not to answer any good
intention; for, [1.] It was not looked upon as any act of duty or obedience to
God: Who has required these things at your hands? v. 12. Not that God disowns his institutions,
or refuses to stand by his own warrants; but in what they did they had not an
eye to him that required it, nor indeed did he require it of those whose hands
were full of blood and who continued impenitent. [2.] It did not recommend them
to God’s favour. He delighted not in the blood of their sacrifices, for he did
not look upon himself as honoured by it. [3.] It would not obtain any relief
for them. They pray, but God will not hear, because they regard iniquity (Ps.
66:18 ); he will not deliver
them, for, though they make many prayers, none of them come from an upright
heart. All their religious service turned to no account to them. Nay,(2.) As
odious and offensive. God did not only not accept them, but he did detest and
abhor them. "They are your sacrifices, they are none of mine; I am full
of them, even surfeited with them.’’ He needed them not (Ps.
50:10 ), did not desire
them, had had enough of them, and more than enough. Their coming into his
courts he calls treading them, or trampling upon them; their very attendance
on his ordinances was construed into a contempt of them. Their incense, though
ever so fragrant, was an abomination to him, for it was burnt in hypocrisy and
with an ill design. Their solemn assemblies he could not away with, could not see them with any patience, nor bear the affront they
gave him. The solemn meeting is
iniquity; though the thing
itself was not, yet, as they managed it, it became so. It is a vexation (so some read it), a provocation, to God, to have ordinances
thus prostituted, not only by wicked people, but to wicked purposes: "My soul hates them; they are a trouble
to me, a burden, an
incumbrance; I am perfectly sick of them, and weary of bearing them.’’ God is never weary of hearing the prayers of
the upright, but soon weary of the costly sacrifices of the wicked. He hides
his eyes from their prayers, as that which he has an aversion to and is angry
at. All this is to show, [1.] That sin is very hateful to God, so hateful that
it makes even men’s prayers and their religious services hateful to him. [2.]
That dissembled piety is double iniquity. Hypocrisy in religion is of all
things most abominable to the God of heaven. Jerome applies the passage to the
Jews in Christ’s time, who pretended a great zeal for the law and the temple,
but made themselves and all their services abominable to God by filling their
hands with the blood of Christ and his apostles, and so filling up the measure
of their iniquities.
Verses 16-20 Though God had rejected their services as insufficient to atone
for their sins while they persisted in them, yet he does not reject them as in
a hopeless condition, but here calls upon them to forsake their sins, which
hindered the acceptance of their services, and then all would be well. Let them
not say that God picked quarrels with them; no, he proposes a method of
reconciliation. Observe here,I. A call to repentance and reformation: "If
you would have your sacrifices accepted, and your prayers answered, you must
begin your work at the right end: Be converted to my law’’ (so the Chaldee begins this exhortation), "make conscience
of second-table duties, else expect not to be accepted in the acts of your
devotion.’’ As justice and charity will never atone for atheism and
profaneness, so prayers and sacrifices will never atone for fraud and
oppression; for righteousness towards men is as much a branch of pure religion
as religion towards God is a branch of universal righteousness.1. They must cease to do evil, must do no more wrong, shed no more innocent
blood. This is the meaning of washing themselves and making themselves clean, v.
16. It is not only sorrowing for the sin they had committed, but
breaking off the practice of it for the future, and mortifying all those
vicious affections and dispositions which inclined them to it. Sin is defiling
to the soul. Our business is to wash ourselves from it by repenting of it and
turning from it to God. We must put away not only that evil of our doings which
is before the eye of the world, by refraining from the gross acts of sin, but
that which is before God’s eyes, the roots and habits of sin, that are in our
hearts; these must be crushed and mortified.2. They must learn to do well. This was necessary to the completing of their
repentance. Note, It is not enough that we cease to do evil, but we must learn
to do well. (1.) We must be doing, not cease to do evil and then stand idle.
(2.) We must be doing good, the good which the Lord our God requires and which
will turn to a good account. (3.) We must do it well, in a right manner and for
a right end; and, (4.) We must learn to do well; we must take pains to get the
knowledge of our duty, be inquisitive concerning it, in care about it, and
accustom ourselves to it, that we may readily turn our hands to our work and
become masters of this holy art of doing well. He urges them particularly to
those instances of well-doing wherein they had been defective, to second-table
duties: "Seek judgment; enquire what is right, that you may do it; be
solicitous to be found in the way of your duty, and do not walk carelessly.
Seek opportunities of doing good: Relieve the oppressed, those whom you yourselves have oppressed; ease them of their
burdens, ch.
58:6 . You, that have power
in your hands, use it for the relief of those whom others do oppress, for that
is your business. Avenge those that suffer wrong, in a special manner
concerning yourselves for the fatherless and the widow, whom, because they are
weak and helpless, proud men trample upon and abuse; do you appear for them at
the bar, on the bench, as there is occasion. Speak for those that know not how
to speak for themselves and that have not wherewithal to gratify you for your
kindness.’’ Note, We are truly honouring God when we are doing good in the
world; and acts of justice and charity are more pleasing to him than all
burnt-offerings and sacrifices.II. A demonstration, at the bar of right reason,
of the equity of God’s proceedings with them: "Come now, and let us reason together (v.
18); while your hands are full of blood I will have nothing to do
with you, though you bring me a multitude of sacrifices; but if you wash, and
make yourselves clean, you are welcome to draw nigh to me; come now, and let us
talk the matter over.’’ Note, Those, and those only, that break off their
league with sin, shall be welcome into covenant and communion with God; he
says, Come now, who before forbade them his courts. See Jam.
4:8 . Or rather thus:
There were those among them who looked upon themselves as affronted by the
slights God put upon the multitude of their sacrifices, as ch.
58:3 ,Wherefore have we
fasted (say they) and thou seest not? They represented God as a hard Master, whom it
was impossible to please. "Come,’’ says God, "let us debate the
matter fairly, and I doubt not but to make it out that my ways are equal, but yours are unequal,’’ Eze.
18:25 . Note, Religion has
reason on its side; there is all the reason in the world why we should do as
God would have us do. The God of heaven condescends to reason the case with
those that contradict him and find fault with his proceedings; for he will be justified when he speaks, Ps.
51:4 . The case needs only
to be stated (as it is here very fairly) and it will determine itself. God
shows here upon what terms they stood (as he does, Eze. 18:21-24 Eze.
33:18, Eze.
33:19 ) and then leaves it
to them to judge whether these terms are not fair and reasonable.1. They could
not in reason expect any more than, if they repented and reformed. they should
be restored to God’s favour, notwithstanding their former provocations.
"This you may expect,’’ says God, and it is very kind; who could have the
face to desire it upon any other terms? (1.) It is very little that is
required, "only that you be willing and
obedient, that you consent to obey’’ (so some read it), "that you subject your
wills to the will of God, acquiesce in that, and give up yourselves in all
things to be ruled by him who is infinitely wise and good’’ Here is no penance imposed for their former stubbornness, nor the
yoke made heavier or bound harder on their necks;
only, "Whereas hitherto you have been perverse and refractory, and would not comply with that which was for your
own good, now be tractable, be governable’’ He does not say, "If you be perfectly obedient,’’ but, "If you be willingly so;’’ for, if there be a willing mind, it is accepted. (2.) That
is very great which is promised hereupon. [1.] That all their sins should be
pardoned to them, and should not be mentioned against them. "Though they
be as red as scarlet and crimson, though you lie under the guilt of blood, yet,
upon your repentance, even that shall be forgiven you, and you shall appear in
the sight of God as white as snow.’’ Note, The greatest sinners, if they truly
repent, shall have their sins forgiven them, and so have their consciences
pacified and purified. Though our sins have been as scarlet and crimson, as
deep dye, a double dye, first in the wool of original corruption and afterwards
in the many threads of actual transgression—though we have been often dipped,
by our many backslidings, into sin, and though we have lain long soaking in it,
as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly
discharge the stain, and, being by it purged as with hyssop, we shall be clean, Ps.
51:7 . If we make ourselves
clean by repentance and reformation (v.
16), God will make us white by a full remission. [2.] That they
should have all the happiness and comfort they could desire. "Be but
willing and obedient, and you shall eat the good
of the land, the land of promise;
you shall have all the blessings of the new covenant, of the heavenly Canaan,
all the good of the land.’’ Those that go on in sin, though they may dwell in a
good land, cannot with any comfort eat the good of it; guilt embitters all;
but, if sin be pardoned, creature-comforts become comforts indeed.2. They could
not in reason expect any other than that, if they continued obstinate in their
disobedience, they should be abandoned to ruin, and the sentence of the law
should be executed upon them; what can be more just? (v.
20); "If you refuse
and rebel, if you continue to
rebel against the divine government and refuse the offers of the divine grace, you shall be devoured with the sword, with the sword of your enemies, which shall be
commissioned to destroy you—with the sword of God’s justice, his wrath, and
vengeance, which shall be drawn against you; for this is that whichthe mouth of
the Lord has spoken, and which he will make
good, for the maintaining of his own honour.’’ Note, Those that will not be
governed by God’s sceptre will certainly and justly be devoured by his
sword."And now life and death, good and evil, are thus set before you. Come, and let us reason together.What have you to object against the
equity of this, or against complying with God’s terms?’’
Verses 21-31 Here, I. The woeful degeneracy of Judah and Jerusalem is sadly
lamented. See, 1. What the royal city had been, a faithful city, faithful to
God and the interests of his kingdom among men, faithful to the nation and its
public interests. It was full of
judgment; justice was duly
administered upon the thrones of judgment which were set there, the thrones of the house of David, Ps. 122:5 . Men were generally honest in their dealings, and abhorred to
do an unjust thing. Righteousness lodged
in it, was constantly
resident in their palaces and in all their dwellings, not called in now and
then to serve a turn, but at home there. Note, Neither holy cities nor royal
ones, neither places where religion is professed nor places where government is
administered, are faithful to their trust if religion do not dwell in them. 2.
What it had now become. That beauteous virtuous spouse was now debauched, and
become an adulteress; righteousness no longer dwelt in Jerusalem (terras Astraea reliquit—Astrea left the
earth); even murderers were
unpunished and lived undisturbed there; nay, the princes themselves were so
cruel and oppressive that they had become no better than murderers; an innocent
man might better guard himself against a troop of banditti or assassins than
against a bench of such judges. Note, It is a great aggravation of the
wickedness of any family or people that their ancestors were famed for virtue
and probity; and commonly those that thus degenerate prove the most wicked of
all men. Corruptio optimi est
pessima—That which was originally the best becomes when corrupted the worst, Lu.
11:26 ; Eccl.
3:16 ; See Jer. 22:15-17 . The degeneracy of Jerusalem is illustrated,
(1.) By similitudes (v. 22): Thy silver has become dross. This degeneracy of the magistrates, whose character is the
reverse of that of their predecessors, is a great a reproach and injury to the
kingdom as the debasing of their coin would be and the turning of their silver
into dross. Righteous princes and righteous cities are as silver for the
treasury, but unrighteous ones are as dross for the dunghill. How has the gold become dim! Lam.
4:1 . Thy wine is mixed with water, and so has become flat and sour. Some
understand both these literally: the wine they sold was adulterated, it was
half water; the money they paid was counterfeit, and so they cheated all they
dealt with. But it is rather to be taken figuratively: justice was perverted by
their princes, and religion and the word of God were sophisticated by their
priests, and made to serve what turn they pleased. Dross may shine like silver,
and the wine that is mixed with water may retain the colour of wine, but
neither is worth any thing. Thus they retained a show and pretence of virtue
and justice, but had no true sense of either. (2.) By some instances (v.
23): "Thy princes, that should keep others in their allegiance
to God and subjection to his law, are themselves rebellious, and set God and
his law at defiance.’’ Those that should restrain thieves (proud and rich
oppressors, those worst of robbers, and those that designedly cheat their
creditors, who are no better), are themselves companions of thieves, connive at
them, do as they do, and with greater security and success, because they are
princes, and have power in their hands; they share with the thieves they
protect in their unlawful gain (Ps.
50:18 ) and cast in their lot among them, Prov.
1:13, Prov.
1:14 . [1.] The profit of
their places is all their aim, to make the best hand they can of them, right or
wrong. They love gifts, and follow after rewards; they set their hearts upon
their salary, the fees and perquisites of their offices, and are greedy of
them, and never think they can get enough; nay, they will do any thing, though
ever so contrary to law and justice, for a gift in secret. Presents and
gratuities will blind their eyes at any time, and make them pervert judgment.
These they love and are eager in the pursuit of, Hos. 9:1-8 . [2.] The duty of their places is none of their care. They
ought to protect those that are injured, and take cognizance of the appeals
made to them; why else were they preferred? But they judge not the fatherless, take no care to guard the orphans, nor does the cause of the widow come unto them, because the poor widow has no bribe to give,
with which to make way for her and to bring her cause on. Those will have a
great deal to answer for who, when they should be the patrons of the oppressed,
are their greatest oppressors.II. A resolution is taken up to redress these
grievances (v. 24): Therefore saith the Lord, the Lord of hosts, the Mighty One of Israel —who has power to make good what he says, who
has hosts at command for the executing of his purposes, and whose power is
engaged for his Israel—Ah! I will ease me of my adversaries. Observe,1. Wicked people, especially wicked
rulers that are cruel and oppressive, are God’s enemies, his adversaries, and
shall so be accounted and so dealt with. If the holy seed corrupt themselves,
they are the foes of his own house.2. They are a burden to the God of heaven,
which is implied in his easing himself of them. The Mighty One of Israel, that can bear any thing, nay, that upholds all
things, complains of his being wearied with men’s
iniquities, ch.
43:24 . Amos.
2:13 .3. God will find out
a time and a way to ease himself of this burden, by avenging himself on those
that thus bear hard upon his patience. He here speaks as one triumphing in the
foresight of it: Ah. I will ease me. He will ease the earth of the burden under
which it groans(Rom.
8:21, Rom.
8:22 ), will ease his own
name of the reproaches with which it is loaded. He will be eased of his
adversaries, by taking vengeance on
his enemies; he will spue them out of his mouth, and so be eased of them, Rev.
3:16 . He speaks with
pleasure of the day of vengeance being in his heart, ch.
63:4 . If God’s professing
people conform not to his image, as the Holy One of Israel (v. 4),
they shall feel the weight of his hand as the Mighty One of Israel: his power,
which was wont to be engaged for them, shall be armed against them. In two ways
God will ease himself of this grievance: (1.) By reforming his church, and
restoring good judges in the room of those corrupt ones. Though the church has
a great deal of dross in it, yet it shall not be thrown away, but refined (v.
25): "I will purely
purge away thy dross. I will amend what is
amiss. Vice and profaneness shall be suppressed and put out of countenance,
oppressors displaced, and deprived of their power to do mischief.’’ When things
are ever so bad God can set them to rights, and bring about a complete
reformation; when he begins he will make an end, will take away all the tin. Observe,
[1.] The reformation of a people is God’s own work, and, if ever it be done, it
is he that brings it about: "I will turn my
hand upon thee; I will do that for the
reviving of religion which I did at first for the planting of it.’’ He can do
it easily, with the turn of his hand; but he does it effectually, for what
opposition can stand before the arm of the Lord revealed? [2.] He does it by
blessing them with good magistrates and good ministers of state (v.
26): "I will restore
thy judges as at the first, to put the laws in execution against
evil-doers, and thy counsellors, to transact public affairs, as at the beginning,’’ either the same persons that had been turned
out or others of the same character. [3.] He does it by restoring judgment and
righteousness among them (v.
27), by planting in men’s minds principles of justice and governing
their lives by those principles. Men may do much by external restraints; but
God does it effectually by the influences of his Spirit, as a Spirit of judgment, ch.
4:4; ch.
28:6. SeePs. 85:10, Ps. 85:11 . [4.] The reformation of a people will be the redemption of
them and their converts, for sin is the worst captivity, the worst slavery, and
the great and eternal redemption is that by which Israel is redeemed from all his iniquities (Ps. 130:8 ), and the blessed Redeemer is he that turns away ungodliness from Jacob (Rom.
11:26 ), and saves his people from their sins, Mt.
1:21 . All the redeemed of
the Lord shall be converts, and their conversion is their redemption: "Her converts, or those that return of her (so the margin), shall
be redeemed with righteousness.’’ God works deliverance for us by preparing us
for it with judgment and righteousness. [5.] The reviving of a people’s virtues
is the restoring of their honour: Afterwards thou shalt be called the city of righteousness, the
faithful city; that is, First, "Thou shalt be so;’’ the reforming of the magistracy is a good step towards the
reforming of the city and the country too. Secondly, "Thou shalt have
the praise of being so;’’ and a greater praise there cannot be to any city
than to be called the city
ofrighteousness, and to retrieve the
ancient honour which was lost when the faithful city became a harlot, v.
21.(2.) By cutting off those that hate to be reformed, that they may
not remain either as snares or as scandals to the faithful city. [1.] It is an
utter ruin that is here threatened. They shall be destroyed and consumed, and
not chastened and corrected only. The extirpation of them will be necessary to
the redemption of Zion. [2.] It is a universal ruin, which will involve the
transgressors and the sinners together, that is, the openly profane that have
quite cast off all religion, and the hypocrites that live wicked lives under
the cloak of a religious profession—they shall both be destroyed together, for
they are both alike an abomination to God, both those that contradict religion
and those that contradict themselves in their pretensions to it. And those that forsake the Lord, to whom they had formerly joined themselves, shall be consumed, as the water in the
conduit-pipe is soon consumed when it is cut off from the fountain. [3.] It is
an inevitable ruin; there is no escaping it. First, Their idols shall not
be able to help them, the oaks which they
have desired, and the gardens which they have chosen; that is, the images, the dunghill-gods, which
they had worshipped in their groves and under the green trees, which they were
fond of and wedded to, for which they forsook the true God, and which they
worshipped privately in their own garden even when idolatry was publicly
discountenanced. "This was the practice of the transgressors and the
sinners; but they shall be ashamed of it, not with a show of repentance, but of
despair, v.
29. They shall have cause to be ashamed of their idols; for, after
all the court they have made to them, they shall find no benefit by them; but
the idols themselves shall go into
captivity,’’ ch.
46:1, ch.
46:2 . Note, Those that
make creatures their confidence are but preparing confusion for themselves. You
were fond of the oaks and the gardens, but you yourselves shall be, 1. "Like an oak without leaves, withered and blasted, and stripped of all its
ornaments.’’ Justly do those wear no leaves that bear no fruit; as the fig-tree
that Christ cursed. 2. "Like a garden without
water, that is neither rained
upon nor watered with the foot (Deu.
11:10 ), that had no fountain(Cant.
4:15 ), and consequently is
parched, and all the fruits of it gone to decay.’’ Thus shall those be that
trust in idols, or in an arm of flesh, Jer.
17:5, Jer.
17:6 . But those that trust
in God never find him as a wilderness, or as waters that fail, Jer.
2:31 . Secondly, They shall not be able to help themselves (v.
31):"Even the strong man shall be as
tow not only soon broken and pulled to pieces, but
easily catching fire; and his work (so the margin reads it), that by which he
hopes to fortify and secure himself, shall be as a spark to his own tow, shall
set him on fire, and he and his work shall burn together. His counsels shall be
his ruin; his own skin kindles the fire of God’s wrath, which shall burn to the
lowest hell, and none shall quench it.’’ When the sinner has made himself as
tow and stubble, and God makes himself to him as a consuming fire, what can
prevent the utter ruin of the sinner?Now all this is applicable, 1. To the
blessed work of reformation which was wrought in Hezekiah’s time after the
abominable corruptions of the reign of Ahaz. Then good men came to be
preferred, and the faces of the wicked were filled with shame. 2. To their
return out of their captivity in Babylon, which had thoroughly cured them of
idolatry. 3. To the gospel-kingdom and the pouring out of the Spirit, by which
the New-Testament church should be made a new Jerusalem, a city of
righteousness. 4. To the second coming of Christ, when he shall thoroughly
purge his floor, his field, shall gather the wheat into his barn, into his
garner, and burn the chaff, the tares, with unquenchable fire.
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