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1 The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. The Wickedness of Judah2 Hear, O heavens, and listen, O earth; for the L ord has spoken: I reared children and brought them up, but they have rebelled against me. 3 The ox knows its owner, and the donkey its master’s crib; but Israel does not know, my people do not understand.
4 Ah, sinful nation, people laden with iniquity, offspring who do evil, children who deal corruptly, who have forsaken the L ord, who have despised the Holy One of Israel, who are utterly estranged!
5 Why do you seek further beatings? Why do you continue to rebel? The whole head is sick, and the whole heart faint. 6 From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and bleeding wounds; they have not been drained, or bound up, or softened with oil.
7 Your country lies desolate, your cities are burned with fire; in your very presence aliens devour your land; it is desolate, as overthrown by foreigners. 8 And daughter Zion is left like a booth in a vineyard, like a shelter in a cucumber field, like a besieged city. 9 If the L ord of hosts had not left us a few survivors, we would have been like Sodom, and become like Gomorrah.
10 Hear the word of the L ord, you rulers of Sodom! Listen to the teaching of our God, you people of Gomorrah! 11 What to me is the multitude of your sacrifices? says the L ord; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats.
12 When you come to appear before me, who asked this from your hand? Trample my courts no more; 13 bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation— I cannot endure solemn assemblies with iniquity. 14 Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them. 15 When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. 16 Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, 17 learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.
18 Come now, let us argue it out, says the L ord: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool. 19 If you are willing and obedient, you shall eat the good of the land; 20 but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the L ord has spoken.
The Degenerate City21 How the faithful city has become a whore! She that was full of justice, righteousness lodged in her— but now murderers! 22 Your silver has become dross, your wine is mixed with water. 23 Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not defend the orphan, and the widow’s cause does not come before them.
24 Therefore says the Sovereign, the L ord of hosts, the Mighty One of Israel: Ah, I will pour out my wrath on my enemies, and avenge myself on my foes! 25 I will turn my hand against you; I will smelt away your dross as with lye and remove all your alloy. 26 And 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, the faithful city.
27 Zion shall be redeemed by justice, and those in her who repent, by righteousness. 28 But rebels and sinners shall be destroyed together, and those who forsake the L ord shall be consumed. 29 For you shall be ashamed of the oaks in which you delighted; and you shall blush for the gardens that you have chosen. 30 For you shall be like an oak whose leaf withers, and like a garden without water. 31 The strong shall become like tinder, and their work like a spark; they and their work shall burn together, with no one to quench them.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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16. Wash you, make you clean He exhorts the Jews to repentance, and points out the true way of it, provided that they wish to have their obedience approved by God. Hence we conclude that nothing can please God, unless it proceed from a pure conscience; for God does not, like men, judge of our works according to their outward appearance. It frequently happens that some particular action, though performed by a very wicked man, obtains applause among men; but in the Sight of God, who beholds the heart, a depraved conscience pollutes every virtue. And this is what is taught by Haggai, holding out an illustration drawn from the ancient ceremonies, that everything which an unclean person has touched is polluted; from which he concludes that nothing clean proceeds from the wicked. Our Prophet has already declared, that in vain do they offer sacrifices to God, in vain do they pray, in vain do they call on his name, if integrity of heart do not sanctify the outward worship. For this reason, in order that the Jews may no longer labor to no purpose, he demands that cleanness; and he begins with a general reformation, lest, after having discharged one part of their duty, they should imagine that this would be a veil to conceal them from the eyes of God. Such is the manner in which we ought always to deal with men who are estranged from God. We must not confine our attention to one or a few sores of a diseased body but if we aim at a true and thorough cure, we must call on them to begin anew, and must thoroughly remove the contagion, that they who were formerly hateful and abominable in the sight of God may begin to please God. By the metaphor washing, he unquestionably exhorts to remove inward pollution, but shortly afterwards he will also add the fruits of actions. When he bids them wash, he does not mean that men repent by their own exercise of free-will; but he shows that there is no other remedy but this, that they shall appear pure in the sight of God. Now, we know that the sacred writers attribute to men what is wrought in them by the Spirit of God, whom Ezekiel calls clean water, because to him belongs the work of repentance. (Ezekiel 36:25.) Put away the evil of your doings The Prophet now comes to describe the fruits of repentance; for not only does he explain without a metaphor what it is to wash and to be cleansed, but he enjoins them to exhibit in their whole life, and in every action, the evidence of their being renewed. Yet he confirms the former statement, that the pollution of the people is before the eyes of God, that it stains and debases all their actions, and thus makes it impossible that they shall be pleasing in his sight. And he particularly mentions the eyes of God, lest, when they employed a veil to hinder themselves from seeing, they should vainly imagine that God shared with them in their blindness. Cease to do evil He still proceeds to reprove their manner of life. This passage is commonly interpreted as if by doing ill the Prophet meant loving ill; but it ought strictly to be understood as denoting those crimes by which a neighbor is injured; so that in the exhortation, Learn to do well, which occurs in the next verse, the expression to your neighbor ought to be supplied; for he speaks of the injuries and kind offices which Eve perform to our neighbors. Now since repentance has its seal in the heart of man, he describes it by those outward appearances by means of which it is, in some measure, brought before the eyes of men. There is no man who does not wish to be reckoned a good man; but the true character of every man is manifested by his actions. He therefore calls them to the performance of those outward actions by which they may give evidence of their repentance. He comprehends under two heads the fruits of repentance, ceasing to do evil, and doing well. First, we must cease to commit every act of injustice; for we must not imitate those spendthrifts who wish to be thought bountiful, and fraudulently take from one person what they bestow on another. Again, we must not resemble those idle people who think that they have done enough, if they have kept themselves from doing harm, and from invading the property of their neighbors, but are not careful to perform acts of kindness. He intended, therefore, to include both; for under those two heads the keeping of the second table of the law is comprehended. 17. Learn to do well As he had just now, ill enjoining them to cease to do evil, charged them with the continual practice of iniquity as if he had said that their whole life was a constant habit of sinning; so now he enjoins them to become skilled in acts of kindness, and in entreating them to learn this, he addresses them as scholars who had not yet learned their earliest lessons. And first he bids them seek judgment. Others render it, inquire respecting judgment, of which I do not approve; for by the word seek the Prophet meant more than this, he meant what we call the actual practice of it. By the word judgment he denotes what is good and right; as if he had said, “Aim at uprightness.” Relieve the oppressed The Prophet, after his wonted manner, adds to the general description the mention of particular classes; and although he has already given a special exhortation to kindness and justice, yet wishing to press them more closely, he enters into a more careful enumeration of certain classes, so as to present a more complete view of the subject. For otherwise men always wish to be reckoned good and righteous, and can scarcely be moved by general instruction; but when we come to particular cases, they are forced, as it were, to deal with the matter in hand, and are compelled to yield, or at least become more tractable, of which we have daily experience. Judge the fatherless, plead for the widow The Prophet here selects two classes, by means of which the wickedness of men is more fully exposed; for it seldom happens that the causes of the fatherless and widows are defended, because men do not expect from them any rewards. To such an extent are they exposed to every kind of injustice, that no man comes forward in defense of them, because there is no man who follows justice on its own account; and not only so, but there is a very great number of persons who are ready to plunder the poor and needy. This proves that there is no one who cares about exercising judgment; for we need not at all wonder that men of wealth and influence have friends to assist them, who are excited and allured by the expectation of reward. But the Lord declares that he takes charge of the fatherless and widows, and will avenge them if they shall sustain any injury. “Ye shall not afflict any widow, or fatherless child. If thou afflict then in any wise, and they cry at all unto me, I will surely hear their cry: and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.” (Exodus 22:22-24.) The same declaration is now extended to all others, who are oppressed and groan under the violence and lawless passions of men of rank and influence. This ought to yield the highest consolation to all the children of God, who are enjoined to possess their souls in patience. (Luke 21:19.) Whatever may be the haughty boasting of enemies, this will not prevent the people of God from glorying amidst their tribulations, while such considerations as these shall have an abiding place in their minds: “The Lord will be our avenger. Though men disregard us, he takes care of us. He will aid the destitute, and will defend their cause.” 18. Come now, and let us reason together 2424 ונוכחה (venivvakechah), and let us settle our dispute. — Bishop Stock. “Both of us, I and you, that we may ascertain which of us has committed an offense against the other; and if you have sinned against me, still I hope to convert you.” — Jarchi. The Hebrew word נא (na) is commonly translated I pray, or therefore; but I think that it denotes the confidence of a good cause, and thus is an exhortation, Come. For the Lord declares that the Jews will have nothing, to reply, and that, even though they obtain an opportunity of clearing themselves, they will still be speechless. And certainly this is the way in which hypocrites ought to be treated; for they boldly enter into disputes with God, and there is no end of their reasonings. Accordingly, he tells them that, if they choose to debate, he will be equally prepared on the other side. The question will perhaps be put, Why does the Prophet speak chiefly about the second table of the law, and not rather about the worship of God? For we know that there were good reasons why God assigned the foremost place to the first table, when he divided the law; and there can be no doubt that, as it comes first in order, so it is likewise of greater importance. I reply, when the Prophets reprove the hypocrisy of men, they employ various modes of address. Sometimes they complain that the Sabbath has been profaned; sometimes they say that men do not call on God; but for the most part they censure idolatry, and raise their voice against superstitions. But here Isaiah complains that their duties towards their neighbors have not been performed. Still in all these cases the object is the same, to show that our actions are of no value in the sight of God, when they do not proceed from a good conscience, and when we are destitute of the fear of God. This fear they sometimes denote by “calling on the name of God,” sometimes by “keeping the Sabbath,” and sometimes by other actions; but as the distinction between true worship and hypocrisy is most clearly and manifestly pointed out by means of the duties of brotherly kindness, there are good reasons why the mention of those duties is brought forward by Isaiah. For hypocrites are careful to perform outward worship and ceremonies; but inwardly they are full of envy, they swell with pride and contempt of the brethren, they burn with covetousness and ambition; and while they conceal themselves under those masks, they cannot easily be detected. They must, therefore, be tried by this rule, as by a touchstone, and thus it must be ascertained whether or not they fear God. We might, indeed, be deceived, were it from the second table only that we formed our judgment about the godliness of a man; but if any one discharge the duties of the first table, which are evidences of godliness and of the worship of God, he must then be brought to this standard, Does he act inoffensively towards other men? Does he abstain from every act of injustice? Does he speak truth? Does he live in the exercise of kindness to his brethren? This is the reason why Christ pronounces mercy, judgment, and faith, to be the weighty matters of the law, (Matthew 23:23,) and censures the Pharisees because, in their eagerness about tithes and offerings, they attended only to smaller matters, and neglected true righteousness. By faith he means fidelity, or what we commonly call loyalty. 2525 Loyauté By judgment he means every kind of uprightness, when we render to every man what belongs to him, and do not allow others to be injured, but assist them, as far as lies in our power. But if these are the weighty matters of the law, in what order ought we to place the commandments of the second table? I answer, they retain their due importance and order; but by means of those duties which Christ so rigidly demands, and on which he dwells so largely, hypocrisy is more fully detected, and we are better enabled to judge whether a man sincerely fears God or not. In the same sense ought we to understand that passage, I will have mercy and not sacrifice; (Hosea 6:6; Matthew 9:13;) for mercy is an evidence and proof of true godliness. Again, it is pleasing to God, because it is a true demonstration of the love which we owe to our fellow-men; but sacrifices are pleasing to him for a different reason. It is now, I think, sufficiently plain why the Prophet Isaiah mentions kindness rather than faith or calling upon God; and why the prophets employ such variety in their modes of address, when they endeavor to bring back hypocrites to the true worship of God, and when they bid them show it by its fruits. Though your sins be as scarlet It is as if he had said, that he does not accuse innocent persons, and has no wish to enter into controversy; so that the charges which he makes against them are not brought forward or maintained without strong necessity. For hypocrites are wont to find fault with God, as if he were too severe, and could not be at all appeased. They go still farther, and discover this excuse for their obstinacy, that it is in vain for them to attempt to return to a state of favor with God. If every other expedient fail, still they fly to this, that it is not proper to make such rigid demands on them, and that even the very best of men have something that needs to be forgiven. The Prophet anticipates the objection, by introducing the Lord speaking ill this manner — “For my part, if it be necessary, I do not refuse to dispute with you; for the result will be to show that it is your own obstinacy which prevents a reconciliation from taking place between us. Only bring cleanness of heart, and all controversy between us will be at an end. I would no longer contend with you, if you would bring me an upright heart.” Hence we obtain a declaration in the highest degree consolatory, that God does not contend with us as if he wished to pursue our offenses to the utmost. For if we sincerely turn to him, he will immediately return to favor with us, and will blot out all remembrance of our sins, and will not demand an account of them. For he is not like men who, even for a slight and inconsiderable offense, often refuse to be reconciled. Nay, so far is he from giving us reason to complain of his excessive severity, that he is ready to cleanse us, and to make us as white as snow. He is satisfied With cleanness of heart, and if, notwithstanding of this cleanness of heart, there be any offense, he forgives it, and acquits those who have provoked him. |