About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~4 minVerses: 31
HolinessJudgmentSalvationMessiahServantRestoration

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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KJV Study Commentary

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 cov...
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Ellicott’s Commentary for English Readers

(1) **The vision of Isaiah the son of Amoz **. . .—The term “vision,” as descriptive of a prophet’s work (1Samuel 3:1), is the correlative of the old term “seer,” as applied to the prophet himself (1Samuel 9:9). The latter fell into disuse, probably because the pretenders to the clairvoyance which it implied brought it into discredit. The prophet, however, did not cease to be a “seer;” and to see ...
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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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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(2) **Hear, O heavens, and give ear, O earth.**—The prophet opens the great indictment by calling the universe to listen to it. The words remind us of Deuteronomy 30:19; Deuteronomy 32:1, but the thought was the common inheritance of Hebrew poets (Psalm 50:4; Jeremiah 6:19; Jeremiah 22:29), and we can draw no inference from the parallelism as to the date of either book. **I have nourished and brou...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 21 Pr 21:1-31. **1. rivers--**irrigating channels (Psa 1:3), whose course was easily turned (compare De 11:10). God disposes even kings as He pleases (Pr 16:9; Psa 33:15).

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(3) **The ox knoweth his owner **. . .—As in Exodus 20:17; 1Samuel 12:3, the ox and the ass rather than, as with us, the horse and the dog, are the representative instances of the relation of domesticated animals to man. These know that relation, and act according to it; but Israel did not, or rather would not, know. So Jeremiah dwells, turning to a different region of animal life, on the instinct...
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Jamieson-Fausset-Brown Bible Commentary

2. (Compare Pr 14:2; 16:2-25).

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(4) **Ah, sinful nation **. . .—The Hebrew interjection is, like our English “Ha!” the expression of indignation rather than of pity. **A seed of evildoers, children that are corrupters.**—The first phrase in the Hebrew idiom does not mean “the progeny of evil-doers,” but those who, as a seed or brood, are made up of such. (Comp. Isaiah 14:20; Isaiah 65:23.) The word “children” (better, as in Isai...
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Jamieson-Fausset-Brown Bible Commentary

3. (Compare Psa 50:7-15; Is 1:11, 17).

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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KJV Study Commentary

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).

Ellicott’s Commentary for English Readers

(5) **Why should ye be stricken any more? ye will revolt more and more.**—Better, *by revolting more and more. *The prophet does not predict persistency in rebellion, but pleads against it. (Comp. “Why will ye die?” in Ezekiel 18:31.) **The whole head is sick. . . .**—Better, *every head. . . .* *every heart. *The sin of the people is painted as a deadly epidemic, spreading everywhere, affecting t...
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Jamieson-Fausset-Brown Bible Commentary

**4. high look--**(Compare Margin; Psa 131:1). **proud heart--**or, "heart of breadth," one that is swollen (compare Psa 101:5). **ploughing--**better "lamp," a frequent figure for prosperity (Pr 20:20); hence joy or delight.

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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KJV Study Commentary

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.

Jamieson-Fausset-Brown Bible Commentary

5. The contrast is between steady industry and rashness (compare Pr 19:2).

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(7) **Your country is desolate **. . .—It is natural to take the words as describing the actual state of things when the prophet wrote. There had been such invasions in the days of Ahaz, in which Israel and Syria (Isaiah 7:1), Edom and the Philistines, had been conspicuous (2Chronicles 28:17-18); and the reign of Hezekiah already had witnessed that of Sargon (Isaiah 20:1). The Hebrew has no copula...
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Jamieson-Fausset-Brown Bible Commentary

**6. The getting--**or, "what is obtained" (compare Job 7:2; Jr 22:13, Hebrew). **vanity ... to and fro--**as fleeting as chaff or stubble in the wind (compare Pr 20:17-21; Psa 62:10). Such gettings are unsatisfactory. **them ... death--**act as if they did (Pr 8:36; 17:19).

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(8) **The** **daughter of Zion.**—The phrase stands, as everywhere (Psalm 45:12; Lamentations 2:8; Micah 4:10), for the ideal city personified. **Is left as a cottage in a vineyard** . . .—The “hut,” or “*booth,” *in which the keeper of the vineyards dwelt, apart from other habitations, was an almost proverbial type of isolation, yet to such a state was Zion all but reduced. The second similitude ...
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Jamieson-Fausset-Brown Bible Commentary

**7. robbery--**or, "destruction," especially oppression, of which they are authors. **shall destroy--**literally, "cut with a saw" (1Ki 7:9), that is, utterly ruin them. Their sins shall be visited on them in kind. **to do judgment--**what is just and right.

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(9) **Except the Lord of hosts **. . .—This name also had been stamped on the prophet’s mind at the time of his call (Isaiah 6:3). The God of the hosts (or *armies*) of heaven (sun, moon and stars, angels and archangels) and of earth had not been unmindful of the people. The idea of the “remnant” left when the rest of the people perished is closely connected with the leading thought of Isaiah 6:12...
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Jamieson-Fausset-Brown Bible Commentary

**8. of man--**any one; his way is opposed to truth, and also estranged from it. The pure proves himself such by his right conduct.

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(10) **Hear the word of the Lord, ye rulers of Sodom.**—The Hebrew text, by leaving a space between the two verses, indicates the beginning of a new section. It is noticeable that the prophet does not address the king. It may be that he trusted him, but not his ministers. We have to remember that the rulers (better, *judges; *same word as *kadi*) thus addressed were probably those who were outward...
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Jamieson-Fausset-Brown Bible Commentary

**9. corner--**a turret or arbor on the roof. **brawling--**or contentious. **wide house--**literally, "house of fellowship," large enough for several families.

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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KJV Study Commentary

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.

Ellicott’s Commentary for English Readers

(11) **To what purpose is the multitude of your sacrifices**? . . .—Isaiah carries on the great *catena *of prophetic utterances as to the conditions of acceptable worship (1Samuel 15:22; Psalm 40:6; Psalm 50:7-14; Psalm 51:16-17). In Hosea 6:6; Amos 5:21-24; Micah 6:6-8 we have the utterances of contemporary prophets, who may have exercised a direct influence on his teaching. The description poin...
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Jamieson-Fausset-Brown Bible Commentary

10. So strongly does he desire to do evil (Psa 10:3; Ec 8:11), that he will not even spare his friend if in his way.

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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KJV Study Commentary

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). Thi...
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Ellicott’s Commentary for English Readers

(12) **When ye come to appear before me.**—Literally, *before my face. *This is the meaning given by the present Hebrew text, and it is, of course, adequate. The Syriac version and some modern scholars (*e.g., *Cheyne) adopt a reading which gives *to see my face. *In either case the implied thought is that the worshippers believed they came into the more immediate presence of Jehovah when, they en...
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Jamieson-Fausset-Brown Bible Commentary

11. (Compare Pr 19:25). That which the simple learn by the terrors of punishment, the wise learn by teaching.

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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KJV Study Commentary

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 religiou...
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Ellicott’s Commentary for English Readers

(13) **Bring no more vain oblations.**—These were of the *minchah *class, the “meat-offerings,” or, more properly, meal-offerings of Leviticus 7:9-12. This, with its symbolic accompaniment of incense (Isaiah 66:3), was the characteristic feature of the thank-offerings and peace-offerings. **Incense is an abomination.**—The Hebrew word is not that usually translated “incense,” and is found in Psalm...
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Jamieson-Fausset-Brown Bible Commentary

12. (Compare Psa 37:35-38; 73:17, 20). **house--**family or interests. **overthroweth--**either supply "God" (compare Pr 10:24), or the word is used impersonally.

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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KJV Study Commentary

<strong>Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.</strong> This shocking statement expresses God's intense displeasure with Israel's religious observances. The Hebrew <em>sane</em> (שָׂנֵא, "hateth") is strong language denoting not mere disappointment but active hatred. "My soul" (<em>nafshi</em>, נַפְשִׁי) indicates God's deepest...
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Ellicott’s Commentary for English Readers

(14) **Your new moons and your appointed feasts**.—The latter word included the sabbaths (Leviticus 23:3). The words add nothing to what had been said before, but they come with all the emphasis of iteration. **My soul.**—The words are in one sense anthropomorphic. With man the “soul” expresses the full intensity of life and consciousness, and so, in the language of the prophets, it does with God.

Jamieson-Fausset-Brown Bible Commentary

13. The principles of retribution, often taught (compare Psa 18:26; Mt 7:1-12).

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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KJV Study Commentary

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 f...
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Ellicott’s Commentary for English Readers

(15) **When ye spread forth your hands.**—The words point to the attitude of one who prays, as was the manner of Jews, Greeks, and Romans (“tenditque ad sidera palmas,” Virg., *Æn., *xii. 196), standing, and with hands stretched out toward heaven. (Comp. Luke 18:11-13.) **When ye make many prayers.**—The Pentateuch contains no directions for the use of forms of prayer beyond the benediction of Num...
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Jamieson-Fausset-Brown Bible Commentary

14. The effect of bribery (Pr 17:23) is enhanced by secrecy, as the bribed person does not wish his motives made known.

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

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KJV Study Commentary

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 C...
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Ellicott’s Commentary for English Readers

(16) **Wash you, make you clean **. . .—The words were probably as an echo of Psalm 51:7. Both psalmist and prophet had entered into the inner meaning of the outward ablutions of ritual. **Cease to do evil; (17) learn to do well.**—Such words the prophet might have heard in his youth from Amos (Amos 5:14-15). What had then been spoken to the princes of the northern kingdom was now repeated to thos...
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Jamieson-Fausset-Brown Bible Commentary

15. But the just love right and need no bribes. The wicked at last meet destruction, though for a time happy in concealing corruption.

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

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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(17) **Relieve the oppressed.**—More accurately, *correct the oppressor. *The prophet calls on the rulers not merely to acts of benevolence, but to the courageous exercise of their authority to restrain the wrong-doing of the men of their own order. We are reminded of what Shakespeare says of Time, that it is his work— “To wrong the wronger till he render right.” (*Rape of Lucrece.*) **Judge the f...
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Jamieson-Fausset-Brown Bible Commentary

**16. the way of understanding--**(Compare Pr 12:26; 14:22). **remain--**that is, rest as at a journey's end; death will be his unchanging home.

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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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(18) **Come now, and let us reason together.**—The Authorised Version suggests the thought of a discussion between equals. The Hebrew implies rather the tone of one who gives an authoritative *ultimatum, *as from a judge to the accused, who had no defence, or only a sham defence, to offer (Micah 6:2-3). “Let us sum up the pleadings—that *ultimatum *is one of grace and mercy—‘Repent, and be forgive...
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Jamieson-Fausset-Brown Bible Commentary

17. Costly luxuries impoverish.

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

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KJV Study Commentary

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 meriti...
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Ellicott’s Commentary for English Readers

(19) **If ye be willing and obedient, ye shall eat the good of the land.**—The promise of temporal blessings as the reward of a true repentance, instead of the spiritual peace and joy of Psalm 51:8-12, fills us at first with a sense of disappointment. It has to be remembered, however, that the prophet spoke to those who were unjust and selfish, and who were as yet far from the broken and contrite ...
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Jamieson-Fausset-Brown Bible Commentary

18. (Compare Pr 11:8). By suffering what they had devised for the righteous, or brought on them, the wicked became their ransom, in the usual sense of substitutes (compare Jos 7:26; Es 7:9).

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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KJV Study Commentary

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...
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Jamieson-Fausset-Brown Bible Commentary

19. (Compare Pr 21:9). **wilderness--**pasture, though uninhabitable ground (Psa 65:12).

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

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KJV Study Commentary

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,...
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Ellicott’s Commentary for English Readers

(21) **How is the faithful city become an harlot**! . . .—The opening word, as in Lamentations 1:1, is the key-note of an elegiac wail, which opens a new section. The idea of prostitution as representing apostasy from Jehovah was involved in the thought that Israel was the bride whom He had wooed and won (Hosea 1-3; Jeremiah 2:2). The imagery was made more impressive by the fact that actual prosti...
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Jamieson-Fausset-Brown Bible Commentary

20. The wise, by diligence and care, lay up and increase wealth, while fools **spend--**literally, "swallow it up," greedily.

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

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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(22) **Thy silver is become dross **. . .—The two images describe the degeneracy of the rulers to whose neglect this disorder was due. (See Notes on Jeremiah 6:28-30.) Hypocrisy and adulteration were the order of the day. The coinage of judgment and justice was debased; the wine of spiritual life (Proverbs 9:5), of enthusiasm and zeal for good, was diluted till it had lost all power to strengthen ...
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Jamieson-Fausset-Brown Bible Commentary

21. He who tries to act justly and kindly (Psa 34:14) will prosper and obtain justice and honor.

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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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(23) **Thy princes are rebellious.**—The Hebrew words present an alliterative paronomasia (*sārim, sôrerîm*)*, *which may be represented by “Thy rulers are rebels.” Here, as before, we note the “influence of Hosea (Hosea 9:15), from whom the words are cited. **Companions of thieves**.—We seem almost to be reading a report of the state of police in a provincial city under the government of Turkey a...
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Jamieson-Fausset-Brown Bible Commentary

22. "Wisdom is better than strength" (Ec 7:19; 9:15). **strength ... thereof--**that in which they confide.

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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KJV Study Commentary

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 Reform...
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Ellicott’s Commentary for English Readers

(24) **Therefore saith the Lord.**—The word for “saith” (literally, *whisper*) is that which always indicates the solemn utterance of an oracle. The solemnity is emphasised by the exceptional accumulation of Divine names. He who speaks is the Eternal, the Lord of the armies of earth and heaven, the Hero, the Mighty One, of Israel. The latter name is found also in Isaiah 49:26; Isaiah 60:16; Genesi...
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Jamieson-Fausset-Brown Bible Commentary

23. (Compare Pr 13:2, 3; Jas 3:6-10).

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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KJV Study Commentary

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 C...
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Ellicott’s Commentary for English Readers

(25) **I will** **turn my hand upon thee.**—The phrase, like the English “visit,” presents both a severe and a gracious aspect. Of the former we have instances in Psalm 81:14, Amos 1:8; of the latter in Zechariah 13:7. The context here inclines to the latter meaning. Jehovah punishes that He may save, and smites that He may heal. **Purely purge away thy dross.**—Better, *will smelt away thy dross ...
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Jamieson-Fausset-Brown Bible Commentary

24. The reproachful name is deserved by those who treat others with anger and contempt.

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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KJV Study Commentary

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 purpo...
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Ellicott’s Commentary for English Readers

(26) **I will restore thy judges as at the first.**—The prophet looks back to the good old days, the time probably of David, or the early years of Solomon (1Kings 10:9)—as Englishmen look back to those of Elizabeth—when judges were faithful, and princes upright, and the people happy—to such an ideal polity as that of Psalms 15, 24. **The city of righteousness, the faithful city.**—The two nouns ar...
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Jamieson-Fausset-Brown Bible Commentary

**25. desire--**that is, of ease and idleness brings him to starvation.

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

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KJV Study Commentary

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...
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Ellicott’s Commentary for English Readers

(27) **Zion shall be redeemed with judgment **. . .—Better, *through justice. *The condition of the redemption which primarily proceeds from the compassion of Jehovah is found in the renewed righteousness of man to man described in the preceding verse. Without that no redemption was possible, for that was of its very essence. **Her converts.**—Literally, *those that turn. *The conversion implied i...
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Jamieson-Fausset-Brown Bible Commentary

26. The sin of covetousness marks the sluggard, as the virtue of benevolence the righteous.

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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KJV Study Commentary

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). Refo...
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Ellicott’s Commentary for English Readers

(28) **Of the transgressors and of the sinners.**—The first of the two words presents evil in its aspect of apostasy, the second in that of the open sin which may accompany the apostasy or exist without it.

Jamieson-Fausset-Brown Bible Commentary

27. God regards the heart, and hypocrisy is more odious than open inconsistency. **wicked mind--**or, "design" (Pr 1:4).

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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KJV Study Commentary

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 st...
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Ellicott’s Commentary for English Readers

(29) **They shall be ashamed of the oaks **. . .—Better, *terebinths. *The words point to the groves that were so closely connected with the idolatry of Canaan, especially with the worship of the *asherah, *and which the people had chosen in preference to the sanctuary of Jehovah (Isaiah 17:8; Isaiah 57:5; Isaiah 66:17; Deuteronomy 16:21; 2Kings 16:4; Jeremiah 3:6). Greek worship presents the para...
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Jamieson-Fausset-Brown Bible Commentary

28. (Compare Pr 19:5). **that heareth--**or heeds instruction, and so grows wise. **speaketh constantly--**or sincerely (compare Ha 1:5), and hence is believed (Pr 12:19; Jas 1:19).

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

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KJV Study Commentary

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 th...
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Ellicott’s Commentary for English Readers

(30) **Ye shall be **. . .—Men were to think of the pleasant places that had tempted them, not as they had seen them, fresh and green, but as burnt up and withered, and then were to see in that desolation a parable of their own future. The word for “strong” occurs only in Amos 2:9, where we find “strong as the oaks.”

Jamieson-Fausset-Brown Bible Commentary

**29. hardeneth his face--**is obstinate. **directeth ... way--**considers it, and acts advisedly.

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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KJV Study Commentary

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 C...
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Ellicott’s Commentary for English Readers

(31) **The maker of it as a spark.**—Better, *his work as a spark. *The sin itself becomes the instrument of destruction. The mighty and the proud, who were foremost in the work of idolatry, and who did not repent, should perish with their work—*i.e., *with the idol which their hands had made. The tow and the spark are chosen as representing the most rapid form of combustion. **Ellicott's Commenta...
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Jamieson-Fausset-Brown Bible Commentary

30-31. Men's best devices and reliances are vain compared with God's, or without His aid (Pr 19:21; Psa 20:7; 33:17).

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