Chapter 1

1 Isaiah complaineth of Judah for her rebellion. 5 He lamenteth her judgments. 10 He upbraideth their whole service. 16 He exhorteth to repentance, with promises and threatenings. 21 Bewailing their wickedness, he denounceth God’s judgments. 25 He promiseth grace, 28 and threateneth destruction to the wicked.

1. The vision of Isaiah. Isaiah’s own title for the entire book. The term “vision” here denotes the revelation itself rather than the process by which it was imparted. In earlier times a prophet was called a “seer” (1 Sam. 9:9), but the term eventually fell into disuse. Prophets, nevertheless, continued to be seers in the sense that, with inspired insight, they were able to see things not revealed to common men. In vision the eyes of the prophet pierce the veil that separates this world from the world of the spirit, and see such things as the Lord sees fit to reveal to him. The Lord might reveal the significance of current events, the shape of things to come, or the divine purpose concerning individuals or nations. Warning, admonition, and instruction were frequently given. All of these are found in Isaiah’s “vision.” In the “vision of Obadiah” (Obadiah 1) and “the book of the vision of Nahum” (Nahum 1:1) the Lord revealed to those prophets His purpose concerning Edom and Nineveh. Isaiah’s visions were chiefly concerned with Judah and Jerusalem, but also dealt with the surrounding nations and with the world as a whole. In “the vision of Isaiah” it is our privilege to see things as God sees them and chose to reveal them to us through His prophet.

The son of Amoz. The only occurrence of this name in the Bible. Nothing further is known of Isaiah’s father. The name Amoz should not be confused with Amos. In Hebrew the two are distinctly different.

Concerning Judah and Jerusalem. See chs. 2:1; 3:1; 4:3; 5:3; 40:2; 52:1; 62:1; 65:9, 19. Isaiah’s messages were addressed primarily to the people of Judah and Jerusalem, and were intended for their benefit. Many of the messages were probably spoken directly to the people in the form of sermons.

In the days. According to the chronology employed in this commentary, Uzziah died in 740/739 b.c., and Hezekiah in 687/686 (see p. 88).

2. Hear, O heavens. See on Deut. 32:1; cf. Micah 6:1. Isaiah’s first discourse opens with an indictment of the professed people of God. Their utter failure to appreciate and profit by the unprecedented opportunities afforded them as a nation is amazing beyond words. As it were, Isaiah calls upon the inhabitants of heaven to witness the extraordinary spectacle—a literary device similar in purpose to that of Joel (ch. 1:2, 3), designed to impress the dull senses of the people with the enormity of their transgression.

The inhabitants of other worlds are acquainted with God’s law and know of the rebellion of the inhabitants of this world against Heaven. They understand the plan of salvation and know of the opportunities granted to Israel as the chosen people of God. As it were, God calls upon them as witnesses to the astounding situation among those for whom He has done so much and who have been so utterly unmindful of Him. Before the universe the rebellious people of God stand guilty, and God is justified in the course He is about to take against the rebels.

I have nourished. The relationship between God and His people has been that of father and son. Everything a father could do for his children, God has done for His people. Being the recipients of His fatherly care, God’s people should have accepted the responsibilities of sonship along with its privileges.

Rebelled. They renounced the authority of their Father in heaven and ignored the requirements He made of them.

3. The ox. Domestic animals know who supplies them their daily provender. Even unthinking brutes know where to find their food, and consequently acquire a certain attachment for the one who provides for them. But not so the people of God! They have been guilty of the most ungrateful stupidity, unmindful and unappreciative of their heavenly Father’s tender care. They have not even shown the intelligence of dumb animals.

Israel doth not know. The term “Israel” here refers specifically to Judah in the sense that, as descendants of Jacob, they are heirs to the promises made to the fathers of the nation (see on vs. 1, 8).

4. Ah sinful nation. The very ones God had chosen to be “an holy people” unto Him (Deut. 14:2) had become a sinful nation. Ingratitude for the blessings bestowed upon them was the cause of their unholy state (see on Deut. 8:10–20; Hosea 2:8, 9; Rom. 1:21, 22). Forgetting God as the giver of the good things they enjoyed, they became openly apostate and flagrantly disobedient. Negative forgetfulness developed into positive rebellion.

Seed of evildoers. See on ch. 5:4. They who might have been an “holy seed” (ch. 6:13) became an evil plant producing worthless fruit.

Forsaken the Lord. That is, in preference for another master, the prince of evil (see on John 8:44).

Provoked. Divine love “is not easily provoked” (Cor. 13:5; cf. Eze. 18:23, 31, 32; 2 Peter 3:9), but Israel had so spurned Gods’s grace and so disregarded His precepts that He could no longer bear with them without denying His own character and confirming them in their evil ways.

The Holy One of Israel. A favorite expression of Isaiah. He uses it altogether 25 times, as compared with only 6 by all other OT writers. When Isaiah first saw God in vision, seated upon His throne, he also heard the angelic choir singing, “Holy, holy, holy, is the Lord of hosts” (ch. 6:3). The holy character of God made a deep impression upon the prophet. He recognized God as, above all else, a holy being, and aspired to be like Him. Henceforth, Isaiah’s great task in life was to keep before Israel a picture of the holiness of God and the importance of putting away sin and striving earnestly for holiness of life.

Gone away backward. Instead of drawing ever closer to God and walking with Him, they were estranged from Him. They veered ever further from the pathway of holiness. Hosea, a contemporary of Isaiah, commented mournfully that “Israel slideth back as a backsliding heifer” (Hosea 4:16).

5. Why? Or, “where?” The body is so covered with lacerations and bruises that the father hesitates to administer further punishment, though it is needed, and in mercy prefers not to strike the son where the wounds of previous beatings have not healed.

Stricken any more. By their sins the professed people of God had brought woe upon themselves. The deeper they went into sin, the greater the weight of woe they took upon themselves (see ch. 5:18). Isaiah endeavored to reason with them, asking why they chose to pursue so foolish a course of action. The picture is of a persistently rebellious son who has suffered beating after beating for his misdeeds until his entire body is lacerated.

Ye will revolt more and more. Rather, “that ye continue to revolt.” Isaiah was not predicting rebellion, but commenting on the fact that persistence in evil had occasioned the continuing strokes of corrective punishment from which they suffered.

6. No soundness in it. The entire body suffers. Wherever Isaiah looked in Jerusalem and Judah he saw evidences of the results of transgression.

Putrifying sores. That is, open, festering, and bleeding sores. Sin is a loathsome thing that defies human remedies. It produces, as it were, a mass of infected, open sores filled with purulent matter and neither bandaged nor treated with “ointment”—commonly olive oil in Palestine. Not only is Israel inwardly sick, but outwardly it reveals the fearful effects of the poison that has been at work. The nation is in a critical, disordered state; the patient is about to perish in his loathsome condition.

7. Your country is desolate. From his figurative description of the land (vs. 2–6) the prophet turns to a literal description. The picture here given aptly represents the situation of Judah at the time of the Assyrian invasions. With their customary ruthless cruelty the Assyrians had swept through the country, burning, pillaging, and killing. Many of the strong cities had been taken, countless small villages had been smitten, and much of the land had been reduced to a desolate waste. It appeared that the end was not far away.

It is desolate. A scroll from QumraЖn Dead Sea scroll 1QIs (see Vol. I, p. 31; Vol. IV, p. 86), reads “its desolation is over it.”

8. The daughter of Zion. That is, Jerusalem (see Lam. 2:8, 10, 13, 18; Micah 4:8, 10, 13). Zion was originally the ancient Jebusite stronghold, the city of David (2 Sam. 5:7; 1 Kings 8:1; see on Ps. 48:2), but later the name was applied in an extended sense to the entire city. Cities with their inhabitants, thought of in a poetical sense, are frequently referred to as women (see Isa. 47:1; Ps. 45:12; Lam. 2:15).

A cottage. That is, a hut or booth in which the keeper of the vineyard or members of his family dwelt during the vintage season. Those dwelling in such structures were, of course, isolated from the rest of the community and unprotected. Thus it was with Jerusalem during the period in question.

A lodge. Cucumbers and similar plants were common in the East. A booth was often erected in the field, where the caretaker would live during the summer to keep watch over the crops against thieves.

A besieged city. At the time of Sennacherib’s invasion Jerusalem was literally surrounded by the Assyrian armies. It alone stood when all the rest of the land of Judah had fallen into enemy hands.

9. The Lord of hosts. This is the divine title used by the angels in Isaiah’s vision of the glory of God (ch. 6:3). It refers to God as commander of the hosts, or armies, of heaven.

Small remnant. All of Judea, except Jerusalem, fell into enemy hands. The capital alone stood, seemingly insecure and in desperate peril. Except for this “small remnant” the nation of Judah would have met its doom as certainly as Sodom and Gomorrah.

10. Ye rulers of Sodom. The title “Sodom,” here figuratively applied to Judah in view of the fact that similar conditions now prevailed there, stands as a terrible indictment of the nation that professed to rule in the name of God. The rulers of the country had strayed so far from the Lord that, in policy and practice, they differed but little from the rulers of the most sinful nations on earth. Accordingly, a most solemn summons was now addressed to them, a message from God that involved the doom of the entire nation unless it repented.

11. To what purpose? Judah was still, outwardly, a very religious nation. Great numbers of sacrifices were offered at the Temple, but there was little true religion. While maintaining the external forms of religion the professed people of God had forgotten what it was that God really wanted of them. They were willing to offer sacrifices, but not to give their hearts to the Lord. They knew the forms of religion, but they did not understand their need of a Saviour or the meaning of righteousness. Isaiah endeavored to bring the people to their senses and to cause them to realize the folly of their course. By a series of pointed questions he hoped to bring home to them the fact that a religion consisting only of outward forms was an offense in the sight of God. Throughout the ages God’s spokesmen have endeavored to make clear that what God requires is obedience rather than sacrifice, righteousness rather than ritualism (see 1 Sam. 15:22; Ps. 40:6; 51:16–19; Jer. 6:20; 7:3–12; 14:12; Hosea 6:6; Amos 5:21–24; Micah 6:6–8).

12. To appear before me. To “appear before God” was the normal phrase for visiting the Temple at the great religious services (Ps. 42:2; 84:7; Ex. 34:23). The Hebrews rightly believed that when they came to the Temple they came into the immediate presence of God. It is true that the sanctuary had been built in order that the Lord might dwell among them (Ex. 25:8). But it is not necessarily true that everyone who came to the Temple also entered into the presence of God. Through Isaiah the Lord proclaims that He dwells “in the high and holy place, with him also that is of a contrite and humble spirit” (Isa. 57:15).

13. Vain oblations. Sacrifices offered without contrition and genuine repentance were offered in vain (1 Sam. 15:22; Matt. 5:24; Mark 12:33). They were valueless.

An abomination. Instead of being delighted with the offering of sweet incense before Him the Lord was highly displeased. The formalities of religion mean nothing when its true spirit is lacking. God has made it clear that where obedience is lacking, even prayer is an abomination to Him (Prov. 28:9).

New moons and sabbaths. The sacred days here mentioned are coupled in such references as 2 Kings 4:23; 2 Chron. 8:13; Amos 8:5. It was an essential part of Hebrew religion to observe these sacred days. They had been appointed by the Lord Himself, and it was He who had required Israel to observe them (Ex. 23:12–17; Lev. 23; Num. 28; 29; Deut. 16:1–17). But the outward observance of these forms of religion was not enough. Ritual and ceremony are without meaning when righteousness is lacking. God made it clear that the formal observance of the sacred days He Himself had commanded was offensive when obedience was lacking.

It is iniquity. The words “it is” are not in the Hebrew. The latter part of v. 13 would preferably read, “I cannot endure iniquity and the solemn meeting.” The thought is that the solemn services of religion, when accompanied by a life of iniquity, are an offense to the Lord. At the time of Isaiah the Hebrews were “long” on the forms of religion but “short” on righteousness. Many who strictly observed the formal requirements of the ceremonial law openly violated the solemn commands of the law of God. Their course was a mockery of religion and a disgrace in the sight of God.

14. My soul hateth. God was speaking to a group of people who were outwardly very religious. They engaged in the ceremonies of religion because they thought in this way to earn the favor of God. But the Lord informed them that He was highly displeased with their course of action—He hated the observance of their appointed feasts, He rejected their worship, and resented their hypocritical pretense. They were actually defying God by refusing to walk in His ways, and no cloak of religious formalism could cover their sins.

15. When ye spread forth your hands. When the Hebrews prayed they frequently stretched out their hands toward God (see Ex. 9:29, 33; 17:11; 1 Kings 8:22; Ezra 9:5; Job 11:13; Ps. 88:9; 143:6).

I will not hear. Compare Ps. 66:18; James 4:3. To be heard, prayer must be sincere. The prayers of hypocrites will not be heard (Matt. 6:5; Luke 18:14). Prayers may be long and frequent, yet be of no avail (Matt. 6:7). The prayers of evildoers whose hands are stained with blood and who persist in their evil ways will not reach the throne of grace. The Hebrews in the days of Isaiah appeared outwardly to be a very religious people who made much of prayer, but they refused to forsake their sins. Their prayers came from the lips but not from the heart. Such prayers, God made it clear, He refused to hear.

Full of blood. The recently discovered Dead Sea scroll 1QIs (see Vol. I, p. 31; Vol. IV, p. 86) adds, “and your fingers, of guilt,” thus making a couplet whose first member is, “your hands are full of blood.”

16. Wash you. Sin results in moral pollution and spiritual decay. When David sinned, his prayer was, “Wash me, and I shall be whiter than snow” (Ps. 51:7). He recognized the defilement of sin and asked God to give him a clean heart ( v. 10), and his prayer was heard. Every sinner is in need of moral purification; his heart must be cleansed of its moral corruption. God calls upon the sinner to wash his heart of wickedness (Jer. 4:14), to cleanse his hands of iniquity (James 4:8). He promises to write His law in the heart (Jer. 31:33) and to cleanse man from all unrighteousness (1 John 1:9). Isaiah called for Jerusalem to put on her beautiful garments, for the time was coming when the unclean would no longer enter there (Isa. 52:1). John declared that nothing that defiles will in any wise enter into the Holy City (Rev. 21:27). The lesson Isaiah endeavored to impress upon Israel was that God, “the Holy One of Israel,” requires holiness of His people.

Cease to do evil. God called upon His people to cease from sin. He was holy, and they were to be holy. Evil must be put out of the life of every child of God. Sin will not exist in the pure atmosphere of heaven, and all who enter there will wear the garments of righteousness.

17. Learn to do well. Those who serve God will “hate the evil, and love the good” (Amos 5:15). Negative “goodness”—refraining from evil acts—is not sufficient for any Christian. Godliness is an active principle, and the cultivation of righteousness is the surest guarantee against iniquity. Whatever his previous inclination may have been, a man will purpose not only to cease doing evil, but to put forth sincere efforts to do his best. In attaining this objective he will need both firmness of purpose and assistance from Heaven. Men are not born into the Christian life with perfection of character, but must learn, slowly and painstakingly, to walk in the ways of God. By study and diligence, patience and perseverance, determination and practice, they can, in time, acquire habits of right living. Every man who now does well has gone through the slow and painstaking process of learning to do well, and no man has truly learned to do well until right ways have become habitual with him.

Judgment. That is, “justice.”

Relieve the oppressed. Preferably, “straighten out oppression,” or “right wrong.” Many in Israel were being oppressed by their fellows. It was the duty of those who loved God to correct this situation. Oppressors must be restrained and the oppressed given the needed relief.

Judge the fatherless. Those who love the right will champion the cause of the fatherless and see that justice is done them.

Plead for the widow. The poor and needy, the unfortunate and oppressed, were in desperate need of relief. The leaders among the professed people of God were taking advantage of these unfortunate classes and enriching themselves at their expense. This situation called for correction. True love and sympathy would manifest themselves in efforts to redress wrong and to establish justice for all. No religion is worth the name that does not grapple with the problems of this present life and bring men into harmony with the principles of the kingdom of heaven. A religion that consists of the observance of magnificent ceremonies but neglects the needs of orphans and widows is meaningless. For further comment, see on James 1:27.

18. Come now. God here invites men to meet with Him for a free and frank discussion of their problems. He is not an inconsiderate judge or an arbitrary tyrant, but a kindly father and friend. Man’s interests are His interests, and man’s good is His good. All His admonitions are given for the good of man. This He desires man to understand and believe. It is hardly possible to conceive of a more appealing exhibition of the wonderful love and goodness of God than is found in this gracious invitation to “reason” with the Lord of heaven and earth. God is reasonable, and desires men to realize that it is to their advantage to forsake sin and to walk in the ways of righteousness. Man’s reasoning powers were given him to use, and he can make no better use of them than to discover the benefits of obedience and the woes of transgression.

Though your sins. In this promise the worst of sinners may find comfort and hope. God here assures us that however guilty we may have been in the past, however deep dyed our sin may have been, it is possible to be restored to purity and holiness. This promise deals not only with the results of sin but with sin itself. It can be eradicated and completely put out of the life. With the help of God the sinner may secure complete mastery over his every besetment (see on 1 John 1:9).

19. If ye be willing and obedient. Isaiah here sets forth the fruitage of obedience. A life of joy and blessedness is the natural result of obedience to the laws of God, for God cannot bless those who do not do their best. The joys of heaven are not arbitrary gifts of God to those who follow Him, but the natural result of compliance with His requirements. God sets before man the ways of righteousness because they are right and because they bring blessing in their train.

Ye shall eat. This promise applies both to this world and to the world to come. The harvest of obedience is reaped not only in heaven but also on earth (see on Matt. 19:29). Before Israel entered the Promised Land Moses set forth the blessings that would be theirs if they walked in the ways of the Lord (Deut. 28:1–13). Isaiah points out that these blessings had not been realized because of Israel’s failure to obey the commands of the Lord, God now assures them that these blessings may still be theirs if they will repent and walk in the ways of righteousness.

20. If ye refuse. It is not an arbitrary decree of God that condemns the sinner. He only reaps what he himself has sown. As blessings accompany right living, so woe does wickedness. When men transgress the commandments of God the inevitable result is death. This is simply the outworking of the natural law of cause and effect. When Israel turned from God they inevitably entered the pathway of ruin. Moses had made this truth clear before Israel entered the Promised Land (Deut. 28:15–68). When men rebel against God and refuse to obey His law they automatically invite destruction. Every man has his fate entirely in his own hands; it rests with him alone to determine whether his future will be one of happiness or of misery. The great truth Isaiah set before the people of God was that sin ultimately brings its own destruction. Iniquity can never become the basis for eternal joy and blessedness. In a very real sense sinners are self-destroyed.

The Lord hath spoken it. God has foretold the inevitable results of sin, but this is far from being an arbitrary decree. God has no pleasure in the death of the wicked (Eze. 18:23, 31, 32; Eze. 33:11), but knowing the inevitable result of sin, He has warned man exactly what the results of disobedience will be (see Hosea 13:9; 14:1; Rom. 6:21, 23; James 1:15; 2 Peter 3:9).

21. Become an harlot. Zion, once the faithful city, has become faithless. Once the true wife of Jehovah, she has now turned from Him and given herself to others. She has become a harlot. Hosea uses the same figure (ch. 2), as do also Jeremiah (ch. 2:20, 21) and Ezekiel (ch. 16). The experience of Israel shows the depths to which men may fall. Once pure and upright, chosen of God and loved by Him, Israel departed far from God and from the ways of righteousness. Once true and obedient, holy and upright, Israel became vile and corrupt, a startling example of the terrible fruitage of unfaithfulness to God.

Now murderers. Righteousness departed, and now corruption and depravity abode in its place. The city of saints had become a city of murderers and reprobates. Hosea (ch. 6:9) presents a similar picture: “As troops of robbers wait for a man, so the company of priests murder in the way.” Travelers on the highways and sojourners in the cities were exposed to outrage and murder, and this in a land where the people professed holiness and engaged in a great display of religion.

22. Thy silver. By two apt figures Isaiah contrasts the present with the past. The character of the people had degenerated from precious silver to worthless dross. The pure wine of righteousness and holiness had become diluted. Jesus employed a similar figure when He spoke of the salt that had lost its savor (Matt. 5:13).

23. Thy princes. Hosea (ch. 9:15) declares that “all their princes” were “revolters.” The chief men in Israel were stubborn and rebellious against the Lord, and the leaders in every form of crime (Isa. 3:12; 9:16; Micah 3:11).

Companions of thieves. The leaders in Israel, whose duty it was to enforce the law, were actually in secret partnership with those who violated its precepts. Brigands who infested the highways were unmolested by the officials, with whom they shared their gains.

Every one loveth gifts. Micah (ch. 7:3) declares that “the prince asketh, and the judge asketh for a reward.” For every service the rulers in Israel expected a reward. Bribery was the order of the day.

They judge not. Judges turned a deaf ear to orphans and widows, who were usually not in a position to offer rewards like those given by their oppressors. It was easy for a judge to postpone indefinitely the hearing of the cases of the poor (see Luke 18:2–5).

24. The mighty One of Israel. A similar title for God is used in chs. 49:26; 60:16. The judges in Promised Land were not interested in the poor, from whom they could expect little in the way of reward, but the cause of the poor had come before Him who is ruler of heaven and judge of all the earth. Little did these oppressors of the poor realize that they were arraying against themselves all the might and power of Heaven. Through Isaiah the Lord gave the message, “I will contend with him that contendeth with thee” (ch. 49:25).

Mine adversaries. The enemies of just men are enemies of God. The Lord is against injustice and oppression of every kind. Those who take advantage of their fellows are setting themselves up as adversaries of God. Accordingly, the leaders of Israel were rapidly placing themselves in a position where God would be forced to take action against them.

Avenge me of mine enemies. God is not vindictive in meeting out judgement upon transgressors. His purpose is to save, not to destroy, but sin calls for judgment. Although God’s purpose is, if possible, to save the sinner from his sin, nevertheless those who persist in iniquity need to realize that the hour is coming when they must face the Judge of all the earth, who has pledged that He will not clear the guilty (Ex. 34:7; Num. 14:18).

25. Turn my hand upon thee. The Judge of all the earth is also the Saviour of men. The guilty in Israel will surely be judged, but the penitent will as surely be saved. With threats of judgement God always offers promises of deliverance. Jerusalem must be judged, but she will also be saved. Though the faithful city had become a harlot (v. 21), she may yet become a holy city, a “new” Jerusalem, “prepared as a bride adorned for her husband” (Rev. 21:2; cf. Isa. 62:4). The Lord would “turn” His “hand” upon His people to redeem and to restore them.

Dross. Waste product from smelting (see Isa. 1:22; cf. Mal. 3:2, 3). God would remove the accumulated dross of iniquity if Israel were only willing for Him to do so. The fires of affliction would remove the dross, and only the pure gold of holy character would remain (Job 23:10).

Tin. Literally, “dross.” All the base traits of character would be removed, and only the pure gold would remain.

26. Restore thy judges. The prophet looks forward to a time when there would again be faithful judges like Samuel, David, and Solomon. Israel would be an ideal state with ideal rulers.

The faithful city. There will be a Jerusalem marked by righteousness only when the New Jerusalem comes down from heaven after the thousand years (Rev. 21:1, 2). Then the city will be ruled by Jesus, the Son of David, who will “execute judgment and righteousness,” and the ideal city, no less than its righteous King, will be called “the Lord our righteousness,” (Jer. 33:15, 16; cf. Eze. 48:35).

27. Redeemed with judgment. Rather, “redeemed with justice.” It is a just Judge who will redeem and restore Zion by just judgment. In accord with His righteous decrees the dross of the sinful city will be thoroughly purged.

Her converts. Literally, “her returning ones.” The “converts” in Zion are those who recognize their sins and repent. Only they will be saved, and only they will be righteous. Zion will be a holy city, ruled by a holy God and inhabited by a holy people (see ch. 4:2–4). The righteousness of Christ will be both the means and the goal of salvation. As Jesus is righteous, so all inhabitants of the Holy City will be righteous, for they will be like Him (1 John 3:2). The righteousness of Jesus is both imputed and imparted to all His followers. Salvation includes both the righteousness He imputes to them to atone for sins already committed and the righteousness He imparts to them to enable them to live above sin. Thus man will be fully restored to the image of God, in which he was originally created (Gen. 1:27).

28. Destruction. Those who rebel against God and engage in sin will perish. Rebellion against Heaven is a challenge to Jehovah to a trial of strength, and the result is inevitable. The threatened doom is total and certain.

Shall be consumed. God alone is the source of life. There can be no existence apart from Him. Having forsaken God, the wicked will face only one fate, and that is cessation of life. Not eternal life, but eternal death, will be the lot of all who forsake the Lord. “The wages of sin is death” (Rom. 6:23), and “the soul that sinneth, it shall die” (Eze. 18:4), “punished with everlasting destruction from the presence of the Lord” (2 Thess. 1:9). “The wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away” (Ps. 37:20). “All that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch” (Mal. 4:1). “They shall be as though they had not been” (Obadiah 16). “For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be” (Ps. 37:10).

29. The oaks. Heb. Хelim, trees of some kind, perhaps terebinth.

The gardens. Compare chs. 65:3; 66:17. These gardens were probably cultivated areas around the central tree or grove.

30. An oak. Like the objects of nature that they worshiped, the people also would perish.

That hath no water. Without water no garden can prosper. With the Lord is the fountain of life (Ps. 36:9), and those who forsake Him forsake the fountain of living waters (Jer. 2:13). As a garden without water becomes an arid waste, so, without God, Israel would degenerate into a desolate field. By forsaking the Lord, the Source of life, Israel sealed its own doom.

31. As tow. Tow, the coarse and broken part of flax, hemp, or jute when ready for spinning, is highly inflammable. Men who consider themselves strong will be consumed in the unquenchable fire that devours the wicked.

The maker of it. Rather, “and his work.” Both the wicked and their works will perish in the consuming fire of the last days (Peter. 3:7, 10).

Ellen G. White comments

5    PK 314

5, 6 DA 266; MH 70; SC 43

6     PK 315

9     PK 324

10–12DA 590; PK 323

11–13Te 232

11–15MH 341

12   5T 626

15   MH 342

15–202T 36

16, 17  DA 590; MH 224, 227; MYP 124; PK 315; SC 44; TM 146; 2T 289, 565; 5T 630; 6T 149

16–19FE 221

17   CS 128; Ed 141; ML 242; MYP 348

18   Ed 231; FE 239; MB 8; MH 123; PK 315; SC 43, 49; Te 287; 4T 294

18, 19  6T 200

18–205T 630; 6T 149

19   ML 164; 2T 166, 234

21   8T 250

21–23FE 222

25   CS 165; DA 107; PK 188; 1T 83; 3T 67; 5T 81; 7T 214

25–277T 152

28   Te 33