King James Version

Isaiah 1

31 verses with commentary

The Sinful Nation

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.

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This superscription establishes Isaiah's prophetic authority under divine appointment, spanning the reigns of four Judean kings (c. 740-686 BC). The vision (Hebrew 'chazon') denotes supernatural revelation, emphasizing that prophetic utterance originates not in human wisdom but in God's sovereign self-disclosure. The phrase 'concerning Judah and Jerusalem' narrows Isaiah's primary focus to the covenant community, foreshadowing both judgment and restoration through the Davidic line culminating in Christ.

Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.

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God summons all creation as witnesses to His covenant lawsuit against Judah. The Hebrew verb 'nourished' (gadal) and 'brought up' (romem) depict the tender parental care God lavished on Israel, making their rebellion (pasha, willful transgression) all the more heinous. This divine indictment establishes the prophetic pattern of combining covenant faithfulness with forensic judgment that permeates Isaiah's prophecy.

The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider.

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Isaiah employs devastating irony: even unreasoning animals recognize their master and source of provision, yet God's covenant people lack such basic recognition. The Hebrew 'yada' (know) implies intimate, experiential knowledge, not mere intellectual assent. The parallel 'consider' (bin) suggests careful reflection and discernment, both absent in apostate Israel.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. laden: Heb. of heaviness gone: Heb. alienated, or, separated

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Four parallel descriptions intensify the portrait of Judah's corruption: sinful nation, people laden with iniquity, seed of evildoers, and corrupt children. The phrase 'Holy One of Israel' (qadosh Yisrael) appears 25 times in Isaiah, emphasizing God's transcendent purity in contrast to their defilement. The progressive verbs indicate complete apostasy: forsaken, provoked, and gone backward.

Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. revolt: Heb. increase revolt

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God questions the futility of continued chastisement when it produces only further rebellion. The medical imagery (sick head, faint heart) depicts terminal spiritual illness. The rhetorical question implies both divine grief and the hardening that accompanies persistent sin, anticipating Paul's description of being 'given over' to sin's consequences (Romans 1:24-28).

From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. ointment: or, oil

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The complete body survey from sole to head emphasizes total corruption with no sound part remaining. The three-fold description of wounds (fresh), bruises (swollen), and putrefying sores (infected and untreated) portrays progressively worsening spiritual condition. The lack of medical treatment indicates both the severity and the neglect of their moral state.

Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. overthrown: Heb. the overthrow of

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The prophetic perfect tense describes imminent judgment as already accomplished. Three parallel descriptions of devastation (desolate country, burned cities, devoured land) emphasize comprehensive destruction. The presence of 'strangers' fulfilling covenant curses (Deuteronomy 28:33) compounds the tragedy—God's promised land plundered by pagans due to covenant unfaithfulness.

And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

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Three images of isolation convey Jerusalem's vulnerability: a temporary shelter in a vineyard after harvest, a watchman's hut in a cucumber field, and a besieged city. The 'daughter of Zion' personifies Jerusalem as a vulnerable woman, emphasizing both the covenant relationship and the pathos of her abandonment. Only divine preservation prevents total destruction.

Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

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The doctrine of the remnant appears here for the first time in Isaiah, a theme central to his theology. The Hebrew 'sarid' (remnant) emphasizes survivors preserved by grace. The comparison to Sodom and Gomorrah (Genesis 19) invokes total divine judgment, making the preservation of even a small remnant evidence of pure mercy, not merit.

Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

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The shocking address to Judah's leaders as 'rulers of Sodom' and 'people of Gomorrah' declares that moral corruption, not just physical destruction, equates them with history's most infamous cities. This prophetic reversal strips away their covenant presumption—God treats rebellious Jerusalem no differently than pagan Sodom. The call to 'hear' demands attentive obedience, not mere listening.

To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. he goats: Heb. great he goats

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God's rhetorical question demolishes empty ritualism. The multiplication of sacrifices without heart obedience repulses rather than pleases God. The Hebrew 'hefets' (delight) indicates God's positive pleasure is absent when worship divorced from obedience continues. This anticipates Samuel's principle: 'to obey is better than sacrifice' (1 Samuel 15:22) and Jesus's critique of Pharisaic religion.

When ye come to appear before me, who hath required this at your hand, to tread my courts? to appear: Heb. to be seen

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God rejects formalistic worship divorced from covenant faithfulness. The rhetorical question 'Who has required this at your hand?' exposes the irony: Israel performs temple rituals while violating the moral law these ceremonies symbolize. God desires obedience over sacrifice (1 Samuel 15:22), anticipating Christ's condemnation of external religion without heart transformation (Matthew 15:8-9). This underscores the Reformed emphasis on true worship flowing from regenerate hearts.

Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. iniquity: or, grief

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God declares offerings, incense, and assemblies 'an abomination' (Hebrew 'toebah'—detestable) when accompanied by moral iniquity. The coupling of 'iniquity and the solemn meeting' reveals the impossibility of compartmentalizing worship and ethics. True worship demands holiness; ceremonial compliance without moral integrity is spiritual hypocrisy. This anticipates the prophetic critique of religious externalism that Jesus would radicalize in the Sermon on the Mount.

Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.

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Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. This shocking statement expresses God's intense displeasure with Israel's religious observances. The Hebrew sane (שָׂנֵא, "hateth") is strong language denoting not mere disappointment but active hatred. "My soul" (nafshi, נַפְשִׁי) indicates God's deepest being—His entire person rejects their worship.

"New moons and appointed feasts" (chodesh mo'ed, חֹדֶשׁ מוֹעֵד) refers to the religious calendar God Himself instituted in the Mosaic law (Leviticus 23, Numbers 28-29). These included Passover, Pentecost, Tabernacles, and monthly celebrations. The tragedy is that observances designed to facilitate communion with God had become "a trouble" (torach, טֹרַח)—a burden He found wearisome.

The threefold expression—"hateth," "trouble," "weary"—emphasizes divine revulsion. The phrase "weary to bear" uses la'et (לָאֵתִי), suggesting exhaustion from carrying a heavy load. How could worship exhaust the infinite God? The answer lies in context (vv. 11-17): their worship was divorced from justice and righteousness. Formal religious observance while practicing oppression, violence, and injustice created an unbearable contradiction. This passage anticipates Jesus's denunciation of Pharisaical hypocrisy (Matthew 23:23-28) and establishes that God desires mercy and knowledge of Him more than sacrifice (Hosea 6:6, Micah 6:6-8).

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. make: Heb. multiply prayer blood: Heb. bloods

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The shocking imagery of God hiding His eyes and refusing to hear prayers indicts hands 'full of blood'—metaphorical for violence and oppression (cf. Isaiah 59:3). Prayer without repentance is futile; God's holiness cannot fellowship with unconfessed sin. This echoes Psalm 66:18 and foreshadows James 4:3. The Reformed doctrine of God's immutability affirms that He consistently responds to genuine faith but resists the proud and unrepentant.

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

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The imperatives 'wash you, make you clean' call for moral purification through repentance, not mere ceremonial cleansing. The command to 'put away the evil of your doings' demands forsaking sin—a prerequisite to restoration. This reflects the covenantal pattern of turning from wickedness as essential to renewed fellowship with God. The New Testament fulfills this with spiritual cleansing through Christ's blood (1 John 1:7-9).

Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. relieve: or, righten

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True religion manifests in justice ('mishpat'), relief of the oppressed, and advocacy for the vulnerable—orphan and widow. The imperatives 'learn to do well' and 'seek judgment' reveal that righteousness is cultivated, not instinctive, requiring deliberate pursuit of God's moral order. This social ethic flows from covenant love (hesed) and anticipates Jesus' summary of the law as love for God and neighbor (Matthew 22:37-40). Reformed theology affirms good works as the fruit, not root, of justification.

Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

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This verse contains one of Scripture's most gracious invitations: 'Come now, and let us reason together.' God initiates dialogue despite rebellion, offering rational discourse rather than arbitrary decree. The promise that scarlet sins become 'white as snow' and crimson sins like 'wool' employs vivid imagery of complete cleansing. This isn't moral improvement but divine transformation—God removes sin's stain entirely through grace, anticipating the gospel's forensic justification (Romans 3:24-26).

If ye be willing and obedient, ye shall eat the good of the land:

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The conditional promise 'if ye be willing and obedient' links covenant blessing to responsive faith, reflecting Deuteronomic theology (Deuteronomy 28). The phrase 'eat the good of the land' evokes Edenic provision and anticipates eschatological restoration. While Reformed theology emphasizes monergistic salvation, it affirms that genuine faith evidences itself through willing obedience, not meriting salvation but demonstrating its reality (James 2:14-26).

But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

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The stark alternative—'devoured with the sword'—underscores covenant curses for rebellion (Leviticus 26:25; Deuteronomy 28:49-52). The phrase 'the mouth of the LORD hath spoken it' authenticates the prophecy with divine authority, guaranteeing its fulfillment. God's word is performative; His decrees accomplish their purpose (Isaiah 55:11). This warns that persistent covenant unfaithfulness invites divine judgment, a theme fulfilled in the Babylonian exile.

How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.

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The lament personifies Jerusalem as a harlot, employing marital imagery for covenant infidelity (cf. Hosea 1-3). Once 'faithful' (Hebrew 'ne'eman'—steadfast, reliable), Jerusalem now teems with murderers instead of righteousness. This stark contrast between past fidelity and present apostasy highlights the depth of moral decline. The metaphor anticipates the New Testament church as Christ's bride, called to purity and faithfulness (Ephesians 5:25-27).

Thy silver is become dross, thy wine mixed with water:

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The metaphors of silver becoming dross and wine mixed with water depict moral and spiritual adulteration. Silver, representing value and purity, has become worthless slag; wine (symbolizing joy and covenant blessing) is diluted, losing potency. This illustrates how sin corrupts what God intended for good. The imagery anticipates Malachi 3:2-3's refining fire and the New Testament's call to purity (1 Peter 1:7). Reformed theology sees this as total depravity's corruption of God's good creation.

Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

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Isaiah indicts leaders as 'rebellious' (Hebrew 'sarar'—stubborn, defiant) and 'companions of thieves,' exposing systemic corruption. Bribery perverts justice, while neglect of orphans and widows violates covenantal obligation to the vulnerable (Deuteronomy 10:18). Leadership failure compounds covenant unfaithfulness, as those charged with modeling righteousness lead in rebellion. This anticipates Jesus' denunciation of religious leaders (Matthew 23) and underscores that authority entails heightened accountability (James 3:1).

Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:

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God's self-designation as 'the mighty One of Israel' (Hebrew 'Abir Yisrael'—powerful, strong one) asserts His sovereign authority to execute judgment. The phrase 'Ah, I will ease me of mine adversaries' anthropomorphically depicts God's resolve to vindicate His holiness. Divine judgment serves both punitive and purgative purposes—removing rebels while refining the remnant. This reflects the Reformed understanding that God's wrath against sin upholds His glory and establishes justice.

And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: purely: Heb. according to pureness

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The metallurgical imagery of purging dross 'as with lye' and removing alloy depicts God's refining judgment that purifies rather than destroys utterly. This selective judgment preserves a remnant—a key Isaianic theme (Isaiah 10:20-22). God's hand upon His people, though painful, is redemptive, burning away impurity to restore original design. This anticipates the New Testament's refining fire (1 Corinthians 3:12-15) and Reformed theology's doctrine of sanctification through trials (1 Peter 1:6-7).

And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

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The promise to restore judges and counselors 'as at the first' looks back to the golden age of righteous leadership under figures like Moses, Joshua, and David, while ultimately pointing forward to Messiah's kingdom where perfect justice reigns (Isaiah 9:6-7; 11:1-5). The resulting title 'the city of righteousness, the faithful city' reverses verse 21's lament, demonstrating God's redemptive purpose. This eschatological restoration finds ultimate fulfillment in the New Jerusalem (Revelation 21:2), where God dwells with His purified people.

Zion shall be redeemed with judgment, and her converts with righteousness. her: or, they that return of her

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Zion's redemption through 'judgment' (Hebrew 'mishpat') and 'righteousness' reveals God's method: judicial purification followed by ethical restoration. The term 'converts' (Hebrew 'shab'—those who return/repent) identifies the remnant who respond to God's refining work. Redemption isn't universal restoration but selective deliverance of the repentant, aligning with Reformed doctrine of particular redemption. This pattern anticipates Christ's atoning work that both satisfies divine justice and effects moral transformation (Romans 3:24-26).

And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed. destruction: Heb. breaking

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The contrasting fate of the repentant (v. 27) versus 'transgressors and sinners'—who face destruction—underscores the binary outcome of covenant relationship. The phrase 'they that forsake the LORD' identifies the damned not as those who never knew God but apostates who abandoned covenant commitment. This warns against presuming on covenant status without persevering faith (Hebrews 10:26-31). Reformed theology sees this as evidencing that true elect faith perseveres, while spurious profession falls away (1 John 2:19).

For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.

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The indictment against desiring 'oaks' and 'gardens' references Canaanite fertility cult worship conducted under sacred trees and in gardens (cf. Isaiah 65:3; Hosea 4:13). Idolatry always involves misplaced desire—seeking from created things what only the Creator provides. Shame will replace illicit pleasure, as idols fail their devotees. This anticipates Paul's theology that disordered worship stems from exchanging God's glory for images (Romans 1:23), resulting in futility and judgment.

For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.

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The simile of a withered oak and waterless garden depicts spiritual barrenness resulting from idolatry. What promised life and fertility yields only death and drought—the inevitable consequence of seeking satisfaction apart from the living God. This echoes Jeremiah 2:13's imagery of broken cisterns and anticipates Jesus' teaching on fruitless branches (John 15:6). Reformed theology sees this as the outworking of sin's curse: life sought independently from God produces only death.

And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them. maker: or, and his work

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The imagery of the strong becoming 'tow' (dried flax—highly flammable) and their work a 'spark' depicts self-destruction: human achievement apart from God becomes fuel for judgment's fire. The phrase 'they shall both burn together' emphasizes totality—neither person nor accomplishment survives. This eschatological judgment parallels Christ's teaching on hay, wood, and stubble consumed by fire (1 Corinthians 3:12-15) and anticipates the final judgment where unrighteousness is utterly destroyed (2 Peter 3:10-12).

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Isaiah 1

The Sinful Nation

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