2. Hear, O heavens Isaiah has here imitated Moses, as all the prophets are accustomed to do; and there cannot be a doubt that he alludes to that illustrious Song of Moses, in which, at the very commencement, he calls heaven and earth to witness against the people:

Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. (Deu 32:1.)

This is unquestionably a very severe protestation; for it conveys this meaning, that both turn to the elements which are dumb and devoid of feeling, because men have now no ears, or are bereft of all their senses. The Prophet, therefore, speaks of it as an extraordinary and monstrous thing, which ought to strike even the senseless elements with amazement. For what could be more shocking than that the Israelites should revolt from God, who had bestowed on them so many benefits? Those who think that by heaven are meant angels, and by earth men, weaken too much the import of those words, and thus destroy all their force and majesty.

Almost all the commentators consider the clause to end with the words, for the Lord hath spoken; as if the Prophet had intimated, that as soon as the Lord opens his sacred mouth, all ought to be attentive to hear his voice. And certainly this meaning has the appearance of being more full; but the context demands that we connect the words in a different manner, so as to make the word hear to refer, not in a general manner to any discourse whatever, but only to the expostulation which immediately follows. The meaning therefore is, Hear the complaint which the Lord brings forward, I have nourished and brought up children, etc. For he relates a prodigy, which fills him with such horror that he is compelled to summon dead creatures as witnesses, contrary to nature.

That no one may wonder at the circumstance of his addressing dumb and lifeless objects, experience very clearly shows that the voice of God is heard even by dumb creatures, and that the order of nature is nothing else than the obedience which is rendered to him by every part of the world, so that everywhere his supreme authority shines forth; for at his bidding the elements observe the law laid down to them, and heaven and earth perform their duty. The earth yields her fruits; the sea flows not beyond her settled boundaries; the sun, moon, and stars perform their Courses; the heavens, too, revolve at stated periods; and all with wonderful accuracy, though they are destitute of reason and understanding But man, endued with reason and understanding, in whose ears and in whose heart the voice of God frequently sounds, remains unmoved, like one bereft of his senses, and cannot bend the neck to submit to him. Against obstinate and rebellious men shall dumb and lifeless creatures bear testimony, so that they will one day feel that this protestation was not in vain.

I have nourished Literally it runs, I have made them great; (7) but as he is speaking about children, we cannot obtain a better rendering than I have nourished, or, I have brought up; (8) for instead of the verb, to nourish, (9) the Latins employ the phrase, to bring up children (10) But he afterwards mentions other benefits which he had bestowed on them in rich abundance; as if he had said, that he not only had performed the part of a kind father, by giving them food and the ordinary means of support, but had labored to raise them to an honorable rank. For in every sort of kindness towards them he had, as it were, exhausted himself, as he elsewhere reproaches them,

What could have been done to my vineyard that I have not done? (Isa 5:4.)

A similar charge the Lord might indeed have brought against all nations; for all of them he feeds, and on all he confers great and multiplied benefits. But he had chosen the Israelites in a peculiar manner, had given them a preference above others by adopting them into his family, had treated them as his most beloved children, had tenderly cherished them in his bosom, and, in a word, had bestowed on them every kind of blessings.

To apply these observations to our own times, we ought to consider whether our condition be not equal, or even superior to that which the Jews formerly enjoyed. Their adoption into the family of God bound them to maintain the purity of his worship. Our obligation is twofold; for not only have we been redeemed by the blood of Christ, but he who once redeemed us is pleased to favor us with his Gospel, and in this manner prefers us to all those whom he still allows to remain blinded by ignorance. If we do not acknowledge these things, how much severer punishment shall we deserve? For the more full and abundant the grace of God which hath been poured out on us, the higher will be the ingratitude of which it shall convict us.

They have revolted. (11) Jerome translates it, they have despised; (12) but it is plain enough, from many passages, that פשע (pashang) means something more, namely, revolt. God declares, that by no acts of kindness could they be kept in a state of obedience, that they were utterly disaffected and estranged, like a son who leaves his father’s house, and thus makes manifest that there remains no hope of his improvement. It is indeed a monstrous thing that children should not be obedient to their father, and to a Father who is so kind, and who gives unceasing attention to his family. Lycurgus refused to enact a law against ungrateful persons, because it was monstrously unnatural not to acknowledge a benefit received. A child who is ungrateful to his father is therefore a double monster; but a child who is ungrateful to a kind and generous father is a threefold monster. For he employs the word children, not for the purpose of treating them with respect, but in order to exhibit that revolt in a more striking manner, and in more hateful colors.

(7) Feci magnos . The term feci (I have made) exhibits the force of the Pihel form, גדלתי ( giddalti,) which, as in other instances, approaches the meaning of the Hiphil form, הגדלתי, ( higdalti.) — Ed

(8) Educavi, vel sustuli.

(9) Enutrire.

(10) Tollere liberos.

(11) Our Author, in his Latin version of the Prophet, ( see p. 33,) has rendered this word by “ scelerate egerunt in me “ — “they have acted wickedly towards me;” and, in the margin, by “ rebellarunt contra me,” — “have rebelled against me.” Without taking notice of either of these translations, he has here introduced a third, “ defecerunt “ — “have revolted,” for which it would be easy to produce authorities. The participle, פושעים ( poshegnim,) at Hos 14:9, is defined by Aben Ezra (quoted by Buxtorff) to mean שיוצאים מהרשות, ( sheyotzeim meharshoth,) those who withdraw from authority, who set at nought, or oppose, the authority of a lawful magistrate. — Ed

(12) Spreverunt.

Fuente: Calvin’s Complete Commentary

PROPHECY THE VOICE OF GOD

Isa. 1:2. The Lord hath spoken.

Thus at the very outset of this book Divine authority is claimed for the utterances contained in it. Three views may be taken of the writings of the Hebrew prophets.

1. They are the writings of men who knew they were uttering that which is false when they claimed to be messengers of the Most High.
2. They are the writings of enthusiasts who mistook the ecstasies of their excited imaginations for Divine inspirations.
3. They are the writings of holy men who were inspired by the Holy Ghost.

Against the first of these views is to be set the fact that the whole influence of the prophets was exerted on behalf of national righteousness and individual virtue; that for these things they suffered; that for these things some of them died. Is it credible that men who so sought to promote such ends would begin and continue their mission with a blasphemous lie?

Against the second is to be set the fact that many of their predictions have been fulfilledfulfilled after intervals, so long, and with such minute accuracy, that sceptics have sought to account for such fulfilments by asserting that the prophecies were written subsequently to the events to which they refer; an assertion which the most competent scholars repel even with contempt.
There remains then only the third view; and in support of it may be urgedin addition to the conclusive fact just namedsuch considerations as these:

1. That their conceptions of God and of human duty are such as to satisfy the loftiest demands of the most enlightened reason and the best instructed conscience. Give examples (Isa. 40:12-26; Isa. 58:3-7, &c.)

2. That their conceptions of God and of human duty have not been surpassed by those of the sublimest poets or the ablest philosophers of any subsequent age.
3. That their sublime conceptions of God and of human duty, which still stand as the Alps or Himalaya of human thought, were given to the world in an age when, with the exception only of the prophets and those who accepted their teaching, the whole human race was given over to the most debasing idolatries and superstitions.

4. That the Hebrew prophets stood out in regard to these conceptions not only distinct from the men of their own age, but from the men of their own nation, from whom they had only words of rebuke, and against whose most cherished convictions and steadfast tendencies they set themselves in resolute opposition. Give examples (Isa. 1:11-15; Isa. 66:1-2, &c.) If due weight be given to these considerations, we shall see that there is no escape from the conclusion that the Hebrew prophets owed their conceptions of God and duty to God Himself. They spake and wrote as they were moved by the Holy Ghost.

If this be so, then

1. We should earnestly study the prophetic utterances. How mentally as well as morally debased is the man who is not alert and concerned to hear and understand what the LORD hath spoken!
2. Such of their utterances as are predictive should kindle within us confident and joyful hopes. They are the promises of Him who cannot lie, and who has ample power to perform.

3. To those which are preceptive we should give prompt, comprehensive, and careful obedience. To withhold such obedience, is to array against ourselves omnipotent power; to yield it, is to secure for ourselves eternal rewards (Isa. 3:10-11).

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

AN APPEAL AND AN ARGUMENT

Isa. 1:2-3. 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. The ox knoweth his owner, and the ass his masters crib: but Israel doth not know, my people doth not consider.

I. The unnaturalness of sin. The heavens and the earth obey the laws to which they have been subjected; the very beasts are faithful to their instincts; it is only man who fails in duty and goes astray.

II. The baseness of ingratitude: as displayed

1. By man to man [129]

2. By children to their parents [132]

3. By men to their Heavenly Father [135]

[129] All should unite to punish the ungrateful:
[132] Sharper than a serpents tooth it is

[135] An ungracious soul may be burdened with many sins; but she never makes up her full load till she hath added the sin of unthankfulness. He leaves out no evil in a man who calls him unthankful. Ingratitude dissolves the joints of the whole world. A barren ground is less blamed, because it hath not been dressed. But till it with the plough; trust it with seed; let the clouds bless it with their rain, the sun with his heat, the heavens with their influence, and then if it be unfertile, the condition is worse; before it was contemned, now it is cursed (Heb. 6:8).Adams, 1654.

Some are such brutes, that, like swine, their nose is nailed to the trough in which they feed; they have not the use of their understanding so far as to lift their eye to heaven, and say, There dwells that God that provides this for me, that God by whom I live.Gurnall.

You would count it a sad spectacle to behold a man in a lethargy, with his senses and reason so blasted by his disease that he knows not his nearest friends, and takes no notice of those that tend him, or bring his daily food to him. How many such senseless wretches are at this day lying upon Gods hands! He ministers daily to their necessities, but they take no notice of His care and goodness.Gurnall, 16171679.

The frozen snake in the fable stingeth him that refreshed it. Thus is it with all unthankful men: God ladeth them daily with benefits and blessings, and they load Him with sins and trespasses.Stapleton, 15351598.

Some are such brutes, that, like swine, their nose is nailed to the trough in which they feed; they have not the use of their understanding so far as to lift their eye to heaven, and say, There dwells that God that provides this for me, that God by whom I live.Gurnall.

You would count it a sad spectacle to behold a man in a lethargy, with his senses and reason so blasted by his disease that he knows not his nearest friends, and takes no notice of those that tend him, or bring his daily food to him. How many such senseless wretches are at this day lying upon Gods hands! He ministers daily to their necessities, but they take no notice of His care and goodness.Gurnall, 16171679.

The frozen snake in the fable stingeth him that refreshed it. Thus is it with all unthankful men: God ladeth them daily with benefits and blessings, and they load Him with sins and trespasses.Stapleton, 15351598.

Some are such brutes, that, like swine, their nose is nailed to the trough in which they feed; they have not the use of their understanding so far as to lift their eye to heaven, and say, There dwells that God that provides this for me, that God by whom I live.Gurnall.

You would count it a sad spectacle to behold a man in a lethargy, with his senses and reason so blasted by his disease that he knows not his nearest friends, and takes no notice of those that tend him, or bring his daily food to him. How many such senseless wretches are at this day lying upon Gods hands! He ministers daily to their necessities, but they take no notice of His care and goodness.Gurnall, 16171679.

The frozen snake in the fable stingeth him that refreshed it. Thus is it with all unthankful men: God ladeth them daily with benefits and blessings, and they load Him with sins and trespasses.Stapleton, 15351598.

To have a thankless child.Shakespeare.

Ingratitude is treason to mankind.

Thomson.

He thats ungrateful has no guilt but one;
All other crimes may pass for virtues in him.
Young.

III. The reasonableness of Gods claim to our obedience and love.

1. He is our Father [138]

2. To all parental duties He has been faithful.
2. He has been more than faithful; He has caused our cup to run over with His lovingkindness [141]

[138] It is an excellent representation of St Austin: if a sculptor, after his fashioning a piece of marble in a human figure, could inspire it with life and sense, and give it motion and understanding and speech, can it be imagined but the first act of it would be to prostrate itself at the feet of the maker in subjection and thankfulness, and to offer whatever it is, and can do, as homage to him? The almighty hand of God formed our bodies, He breathed into us the spirit of life, and should not the power of love constrain us to live wholly to His will?Bates, 16251629.

[141] We find the fiercest things that live,
The savage born, the wildly rude,
When soothed by Mercys hand, will give
Some faint response of gratitude.
But man!oh! blush, ye lordly race!
Shrink back, and question thy proud heart!
Dost thou not lack that thankful grace
Which ever forms the souls best part?
Wilt thou not take the blessings given,
The priceless boon of ruddy health,
The sleep unbroken, peace unriven,
The cup of joy, the mine of wealth?
Wilt thou not take them all, and yet
Walk from the cradle to the grave
Enjoying, boasting, and forget
To think upon the God that gave?
Thoult even kneel to blood-stained kings,
Nor fear to have thy serfdom known;
Thy knee will bend for bauble things,
Yet fail to seek its Makers throne.
Eliza Cook.

IV. Privilege is the measure of responsibility and the aggravation of guilt. The point of the condemnation in these verses does not lie in the contrast between the conduct of animals and men, but in the contrast between the conduct of animals and that of Gods people. Israel doth not know, my people doth not consider! This is the wonder and the monstrosity. That privilege is the measure of responsibility and the aggravation of guilt, is a very familiar truth; a truth often forgotten; and yet absolutely certain and tremendously important (Luk. 12:48; Heb. 6:7-8). What need we have to lay it to heart!

GODS INDICTMENT AGAINST ISRAEL

Isa. 1:2-6. Hear, O heavens, &c.

God sometimes speaks to man abruptly; when this is done, the truth expressed demands the most profound attention. In our text the heavens and the earth are suddenly called to attend to what is about to be said; God is charging the human race with fearful wrongs; the matter at issue is between creature and Creator, child and Parent. Our attention is called to

I. The Fatherhood of God. I have nourished, &c. Divine paternity is a truth which runs through the whole Bible, here and there shining out with resplendent lustre, as in our text. The fatherhood of God was manifested towards Israel

1. In supply. As it affected the Jewish nation this declaration (I have nourished, &c.) pressed with tremendous force. Their supplies were marked by miracle, at least all the time they were in the wilderness; and the utterance has weight to-day. All nature is made to minister to mans necessities.

2. In guardianship. Brought up children. This should have been sufficient to strike the ear as a thunderclap, seeing how far they had strayed from Him. Out of a mean, despised, and enslaved people He had developed a wealthy, mighty nation; and His guardianship reaches to all to-day.

3. In defence. The early history of these people was one unbroken chain of Divine interpositions. From the first day Moses stood before the king, until they were fully established in Palestine, Gods arm was stretched out to defend them. The blood on the door-post, their sea-path, and the sea-grave of the Egyptians, together with the hovering cloud in the wilderness, all speak of strong defence; and still there are evidences of defence in the life of every man.

II. The wickedness of man. Men are universally the same; as the father so is the son, as the Jew so is the Gentile; and hence in this chapter we have a true picture of the whole human family. Let us mark some of the many features of guilt:

1. Degeneracy. God bears with weaknesses and infirmities, but wilful backsliding He abhors. The Jews were evil-doers; they went away from God and all that was good. It is the wilful sinning of men that now grieves Him.

2. Insensibility. Wrong-doing is sure to produce wrong feeling, or, what is worse, no feeling at all. A sinful life results in a dark heart. Here is a people more insensible of good bestowed than the stupid ox or more stupid ass; and there are still persons to be found less acquainted with the source of their supplies than the dumb, unconscious brute [144]

3. Defiance. They rebelled against God. Fear ceased to check them, and hatred led them to bold, defiant deeds. The day was to them as the night, and oppression and murder were but small sins to be indulged in. So it is with many to-day; they have no shame, remorse, or compunction for sin, openly defying the living God.

[144] The stall-fed ox, that is grown fat, will know
His careful feeder, and acknowledge too;
The generous spaniel loves his masters eye,
And licks his fingers though no meat be by:
But man, ungrateful man, thats born and bred
By Heavens immediate power; maintained and fed
By His providing hand; observed, attended,
By His indulgent grace; preserved, defended,
By His prevailing arm; this man, I say,
Is more ungrateful, more obdure than they.
Man, O most ungrateful man, can ever
Enjoy Thy gift, but never mind the Giver;
And like the swine, though pampered with enough,
His eyes are never higher than the trough.
Francis Quarles.

III. The purpose of Divine chastisement. No true parent finds any pleasure in chastising his children, and any pain inflicted without pure motives would be an evil. God corrects

1. To restrain from sin. This explains much that happened to the Israelites, and also much that transpires in the history of all men. God sees the danger, the leaning to wrong, and with Him prevention is better than cure [147]

2. To show the consequences of sin. Men profess to be practical, and wish to be practically dealt with; hence they say, Words are not enough; there must be blows. The transgressor must feel as well as hear, or he will run mad. God has always taught men that His laws are more than mere word-rules; there is force in them, and he that breaks them must suffer.

3. To bring to Himself [150] Hence we often hear Him say, Why will ye be stricken any more? Remonstrance always precedes the lash to show His love and tenderness.Charles Jupe.

[147] The consequences of sin are meant to wean from sin. The penalty annexed to it is, in the first instance, corrective, not penal. Fire burns the child, to teach it one of the truths of this universethe property of fire to burn. The first time it cuts its hand with a sharp knife, it has gained a lesson which it will never forget. Now, in the case of pain, this experience is seldom, if ever, in vain. There is little chance of a child forgetting that fire will burn, and that sharp steel will cut; but the moral lessons contained in the penalties annexed to wrong-doing are just as truly intended to deter men from evil, though they are by no means so unerring in enforcing their application. The fever, in the veins and the headache which succeed intoxication are meant to warn against excess. On the first occasion they are simply corrective; in every succeeding one they assume more and more a penal character, in proportion as the conscience carries with them the sense of ill-desert.F. W. Robertson, 18161853.

[150] If a sheep stray from his fellows, the shepherd sets his dog after it, not to devour it, but to bring it again: even so our Heavenly Shepherd, if any of us, His sheep, disobey Him, sets His dog of affliction after us, not to hurt us, but to bring us home to consideration of our duty towards Him.Cawdray.

As the child, fearing nothing, is so fond of his play that he strays and wanders from his mother, not so much as thinking of her; but if he be scared or frighted with the sight or apprehension of some apparent or approaching danger, presently runs to her, casts himself into her arms, and cries out to be saved and shielded by her: so we, securely enjoying the childish sports of worldly prosperity, do so fondly dote on them that we scarce think of our Heavenly Father; but when perils and dangers approach, and are ready to seize upon us, then we flee to Him, and cast ourselves into the arms of His protection and providence, crying and calling to Him by earnest prayer for help and deliverance in this our extremity and distress.Downame, 1644.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(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 Deu. 30:19; Deu. 32:1, but the thought was the common inheritance of Hebrew poets (Psa. 50:4; Jer. 6:19; Jer. 22:29), and we can draw no inference from the parallelism as to the date of either book.

I have nourished and brought up children. The last word has in the Hebrew the emphasis of position: Sons I have reared and brought up. From those who had thus grown up under a fathers care filial duty might have been expected; but it was not so. The sons had rebelled against their fathers control. It is significant that the prophet starts from the thought of the fatherhood of God in His relation to Israel. The people might be unworthy of their election, but He had chosen them (Exo. 4:22; Deu. 14:1; Hos. 11:1).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Hear, O heavens give ear, O earth Here begins a solemn reprehensory appeal against Judah and Jerusalem, filled with digressive yet relevant points, and ending with the fifth chapter. It is in the style of Deu 32:1, for earth and heaven are unchanging witnesses from the time of Moses to that of Isaiah of the clearness with which God, by his prophets, sets forth his requirements, and their rejection by the people. They are summoned to listen again, for a crisis is reached, and Jehovah speaks.

The Lord Hebrew, , Yehovah, a name which the Jews never uttered, but used , Adonai, in stead, which means Master, Lord. The other chief name of deity, , Elohim, designates in the Old Testament a being of power; while Jehovah is the word which expresses what Deity is in himself. More need not here be said of this name, other than that it was the national name of Israel’s God, yet so awfully sacred that it was pronounced only by the substitute name Adonai.

Hath spoken The preterit is here used for the present he speaks, though this is not the first time. Heb 1:1. He has repeatedly spoken, and still speaks.

Nourished and brought up children From his infancy as a nation God reared Israel. This strain is followed by other prophets. See Hos 11:1; Jer 2:2-3. “The Lord” made Israel great, and set him on high. Eze 31:4. Still he rebelled. Such conduct of a covenant people was the greatest of wonders, and heaven and earth are called to attest this fact.

Fuente: Whedon’s Commentary on the Old and New Testaments

He Calls On Creation To Be Aware of God’s Judgment on His People ( Isa 1:2-9 ).

The book begins with a chiasmus, a pattern which had been commonly used in the Pentateuch, and which has also been depicted above, whereby statements are made, and then applied one way or another in reverse order.

Opening Indictment ( Isa 1:2-3 ).

Isa 1:2-3

a “Hear, O heavens, give ear, O earth,

b For Yahweh has spoken.

c I have nourished and brought up children,

d And they have rebelled against Me.

d The ox knows his owner,

c And the ass his master’s crib.

b Israel does not know.

a My people do not consider.” ’

Note that in ‘a’ the heavens and earth are to hear but in the parallel His people do not consider. In ‘b’ even though Yahweh has spoken, in the parallel Israel do not come to knowledge. In ‘c’ He has nourished and brought up children and this is compared with the ass eating at his master’s crib. But in ‘d’ their rebellion against Him is seen as in direct contrast with the ox knowing his owner.

The book begins with Yahweh calling loudly on the heavens and the earth to witness His words, spoken in judgment against His people. Let them take note as to why what must be, must be. There are two aspects to the charge. The first is that He had given them dominion over creation along with the rest of mankind. And the second is that Israel had been especially privileged in being chosen by Him as His children. They are His ‘firstborn’ (Exo 4:22), especially chosen and adopted by Him. Not only had He given them dominion over all creation, but these were the ones whom He had especially brought up and fed. He had loved them and watched over them (Deu 32:9-14; Exo 4:22; Hos 11:1; Hos 11:3-4). And yet even so they have rebelled against Him.

This, He declared, is unnatural. While the ox is obedient to his owner, and the ass recognises and feeds from his master’s crib, Israel neither knows the One Who feeds her, nor acknowledges His right to control her. She is base and ungrateful, not even willing to attain to the standards of the brute beasts.

Ox and ass rightly acknowledged their owners and masters, the ones whom God had set over them, man. But the ones to whom He not only gave this privilege of being set over creation, but actually especially chose as His son, have in their turn refused to recognise their own Owner and Master, while at the same time accepting from His hand the right to rule the brute creation. Such was their ingratitude and rebellion. No wonder that nature is called on to bear witness and be scandalised.

‘Hear, O heavens, give ear, O earth.’ Heaven and earth are often called on as solemn witnesses (Deu 4:26; Deu 30:19; Deu 31:28; Deu 32:1; Psa 50:4; Jer 2:12; Jer 6:19; Mic 6:2), for God is the Creator Who rules over them. But it is particularly apposite in this case. Israel is rebelling against the natural order of creation.

‘Yahweh has spoken.’ He has given His verdict. Sentence is passed. Compare Isa 1:20; Isa 16:14; Isa 22:25; Isa 24:3; Isa 25:8; Isa 37:22; Isa 40:5; Isa 58:14; 2Ki 19:21; Jer 13:15; Joe 3:8; Oba 1:18. We note that Isaiah has no doubt that he has received the genuine word of Yahweh.

‘THEY (of all people) have rebelled against me.’ The ‘they’ is emphatic, ‘they of all people’. And that is what seems so incredible. These especially chosen ones, to whom He has shown such love, for whom He has done so much, these are the very ones who have rebelled against Him, while in contrast the animal world in its turn goes on, in spite of often unkind and unreasonable treatment, in submission and obedience to men. What a lesson we can learn from our domestic animals.

These people were especially His from among mankind because He had chosen and adopted them, and had thereby raised them above all others. He had showered His mercies on them. He had not only made them in His image, but had delivered them from bondage with His outstretched arm. How great therefore was their ingratitude.

Note the two aspects of their rebellion. They do not recognise and respond to their Owner, and they do not eat at their Master’s crib. They are both disobedient and idolatrous. They are His especially set apart people (Exo 6:6-7; Exo 19:5-6), and yet they do not genuinely ‘know’ Him, they have no personal and vital relationship with Him, there is no genuine response in their hearts towards Him. They are cold towards Him. Nor do they ‘consider’ what they are doing, they do not see to the heart of things, they fail to recognise their privilege and responsibility. They are too taken up with other things. There is nothing more prominent in creation than the ingratitude of man towards God. Men receive all at His hand, and then refuse to do what He asks. We must beware that we are not like that too, with our even greater privileges.

‘Israel does not know. My people do not consider.’ We find here that Judah and Jerusalem are included in the term ‘Israel’. God’s wider people who trace their source back to Abraham, Isaac and Jacob/Israel are still in mind. And they are neither aware of Him nor consider His ways. (Note that in Isaiah ‘Israel’ can sometimes mean all God’s people, and can sometimes refer to the northern kingdom alone. Like all the prophets he sees both kingdoms as one, and only split because of the sinfulness of the people).

These words sound a clarion call to all. All of us need to review our lives in the light of them and ask how we ourselves are behaving with regard to our relationship with God. Are we any indeed any better than they?

Fuente: Commentary Series on the Bible by Peter Pett

God’s First Indictment Against Israel (Physical): The Progressive Stages of Divine Chastisement – It is interesting to compare the progression of events in Isa 1:2-9. The people hardened their hearts (Isa 1:2) so that they could no longer discern spiritual matters in their lives (Isa 1:3). As a result, their lives became very corrupt because they chose a path of sin (Isa 1:4). This journey led to sickness (Isa 1:5-6), then divine judgment upon their nation (Isa 1:7-8) and eventually the destruction of all but a remnant of people (Isa 1:9). This was all because God gave up on His chastisement, realizing it would not do any good. Thus, He says, “Why should ye be stricken any more?” (Isa 1:3). We find a very similar progression of events in 1Co 11:30, which shows three levels of divine chastisement upon believers, which says “For this cause many are weak and sickly among you, and many sleep.” When there is sin in the life of one of God’s children, He will give him time to correct himself through rebuke. If this person will not take rebuke, the Lord will judge him with difficult circumstances that weaken him so that he might see his need for a Saviour. If this does not work, the Lord will allow sickness to come upon him. If this does not work, the Lord will cause him to die before his time and He will take him to Heaven so that he does not go to Hell. We find this same progression of chastisement described here in Isa 1:3-9.

Isa 1:2  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.

Isa 1:2 “Hear, O heavens, and give ear, O earth: for the LORD hath spoken” – Word Study on “give ear” Strong says the Hebrew word “give ear” ( ) (H238) is a primitive root literally meaning, “to expand, to broaden out the ear,” and figuratively meaning, “to listen.” The Enhanced Strong says it is used 41 times in the Old Testament, being translated in the KJV, “give ear 31, hearken 6, hear 3, perceived by the ear 1.”

Comments The Throne of God In Isa 1:2 God calls heaven and earth together in order to decree judgment upon Israel. The prophet will close this collection of prophecies by saying, “Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?” (Isa 66:1) Thus, we understand that God is seated upon His throne in Isa 1:2 and entering into a time of judgment.

A number of verses throughout the book of Isaiah will reflect the motif of a judgment hearing assembled before God’s throne with heaven and earth as witnesses (Isa 1:18; Isa 41:1; Isa 41:21; Isa 43:9-10; Isa 43:26; Isa 44:23; Isa 45:20-21; Isa 48:1; Isa 48:14; Isa 49:1; Isa 49:13; Isa 49:22; Isa 51:17; Isa 51:22).

This is not the only place where heaven and earth have been called together to witness divine judgment. In Deuteronomy Moses also called heaven and earth to be his witnesses (Deu 4:26; Deu 30:19; Deu 31:28; Deu 32:1-2) as he declares the Word of God to the children of Israel. Thus, Moses is declaring divine judgment which only God can decree. Moses is speaking in behalf of God and decreeing divine judgment upon Israel.

Deu 4:26, “I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.”

Deu 30:19, “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:”

Deu 31:28, “Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.”

Deu 32:1-2, “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:”

In Psalms 50, God again calls heaven and earth to witness His divine judgment upon Israel.

Psa 50:4, “He shall call to the heavens from above, and to the earth, that he may judge his people.”

Therefore, when God decrees divine judgment, He sits upon His throne in the presence of heaven and earth, who bear witness to His words as they are sent forth to become executed upon mankind. The book of Isaiah can now be understood as one great courtroom hearing before God’s throne that begins in Isa 1:2 and concludes it the final chapter of this book.

The Testimony of Witnesses – In Isa 1:2 God calls heaven and earth as a witness to His prophecy against the children of Israel. The Scriptures teach that in the mouth of two or three witnesses a matter is confirmed (Deu 17:6). Isa 1:2 describes for us a scene where God is passing judgment, while heaven and earth serve as two witnesses. Thus, God is judging Israel in a judicial manner similar to the way elders decreeing judgments at the gates of the ancient cities.

Deu 17:6, “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.”

We find similar passages in Deuteronomy where Moses calls heaven and earth to witness his charge to the children of Israel, and in the Psalms where the Lord brings indictments against His people Israel. In Psalms 50, the Lord also reproves Israel for their vain sacrifices just as He does in Isa 1:10-15. In this psalm, God called heaven and earth as a witness in order to judge His people (Psa 50:4-6).

Deu 4:26, “I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.”

Deu 30:19, “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:”

Deu 31:28, “Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.”

Psa 50:4-6, “He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness: for God is judge himself. Selah.”

The Redemption of the Heavens and Earth Proceeds from Divine Judgment – The divine judgment upon Israel through the prophecies of Isaiah will result not only in the redemption of mankind at the end of the ages, but the last chapters of this book reveal that heaven and earth will share in this complete redemption of all creation.

Isa 1:2 “I have nourished and brought up children, and they have rebelled against me” Comments – The word “nourish” refers to the infant stages of child rearing. The term “brought up” refers to the childhood stages of development. God orchestrated the birth of His people Israel, and He watched over them and cared for them through the centuries. The main point of this passage is that God’s children (Judah) have rebelled and turned from the true and living God after having been set apart and blessed by Him. The primary indictment against Israel in this judicial hearing is the nations’ rebellion against their King.

Isa 1:2 Comments –

Isa 1:3  The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Isa 1:3 “The ox knoweth his owner” – Comments – In America we picture a domesticated animal as being locked up in a stall, or inside a fence to graze. We picture the farmer putting their feed into a bin, but not up as a person who is close to his domesticated animals. However, in Bible times, and today in underdeveloped, agricultural societies, the picture is very different. Animals usually have open range. Fences are not needed. This means that animals will wander from home and graze during the day. However, at night they know where to return home. For example, in Uganda, goats graze casually around the roadways. I asked a local Ugandan how the owners keep up with their goats. I was told that at night, the goats returned to their master’s home to spend the night. Many times, the animals are led around the village by a herdsman grazing during the day. They are either tied to trees with a rope at night, or put into a corral. When returning from a day of grazing, the animals always know how to return home, and the herdsman simply has to follow them and keep them together as one or two animals lead the pack. In these agricultural societies, the relationship between owner and beast goes very deep. Here is an excerpt from Yoweri K. Museveni’s book Sowing the Mustard Seed, giving an example of the close relationship between a modern-day herdsman and his cattle:

“Cows were, and still are, central to Banyankore culture. All our cows have names and the names are descriptive, according to the animal’s colour and shape of its horns, but we also name them according to characteristics – some are fast-moving and others are slow-moving. The name not only identifies the cow, but indicates the name of its mother. So we say: ‘the brown cow of the mother with the long horns’, as the Arabs say ‘Said bin Said’, Said son of Said. In this way we can keep track of what has happened to such and such a cow – a form of record-keeping in what has traditionally been a non-literate society.

“Our cows, with their large long horns, are remarkably gentle and even the bulls are placid. This is because of the way that we treat them. We do not regard them as existing only for commercial gain. They are like members of our families and we treat them very intimately. For instance, we have a brush called enkuyo, which we use to clean and massage the cow, a process we call okuragaza. This is done for most of the milking cows, but also for favourites amongst them. It is a form of communicating with them and they enjoy it very much. A cow will follow you everywhere if you massage it with that brush. I have a great personal feeling for my cows, especially the ones whose ancestors have been in our family for a very long time. They are like cousins and sisters to me. I think if I acquired other cows they would not mean as much to me. I do not have the same feeling for the exotic breeds from Europe, but perhaps over time they will become like adopted children and we shall like them.” [15]

[15] Yoweri K. Museveni, Sowing the Mustard Seed (London: Macmillan Publishers Ltd, 1997), 3-4.

Thus, a cow or ox can very well know its owner, and look to him for provision. Note a similar description of a man bonding to an animal in 2Sa 12:3.

2Sa 12:3, “But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.”

“and the ass his master’s crib” Comments – Domesticated animal know where their feed stall can be found. Each morning or evening when the master comes, out of habit they run to their feeding stall and wait for their food.

Isa 1:3 “but Israel doth not know, my people doth not consider” Comments – The ox knows who owns him and that he has a master to obey, and the ass knows his feed trough and that this food comes from his master, but Israel did not know their God nor understand his ways. Israel did know that He gives them their life and substance to live. Today we may know a lot of technology and science, even ways of nature, but we can miss knowing God in the midst of a world full of knowledge. We can fail to understand God’s ways in our life as Israel did during this time.

Israel did not know nor understand due to their rebellion against God (Psa 2:1-3; Psa 2:10, Mar 4:24-25). God only rewards those who diligently seek him (Heb 11:6).

Psa 2:1-3, “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us.”

Psa 2:10, “Be wise now therefore, O ye kings: be instructed, ye judges of the earth.”

Mar 4:24-25, “And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.”

Heb 11:6, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

Isa 6:10 refers to the hardness of their hearts towards Him so that they were unable to see and understand His ways.

Isa 6:10, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed .”

Jesus also quotes this passage showing us that it was fulfilled both during the time of Isaiah as well as during the time of Jesus’ earthly ministry as He spoken in parables (Mar 4:10-12). It speaks to us today.

Mar 4:10-12, “And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them .”

Scripture Reference – Note a similar verse in Jer 8:7.

Jer 8:7, “Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.”

Isa 1:4  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.

Isa 1:5  Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.

Isa 1:6  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.

Isa 1:5-6 “Why should ye be stricken any more? ye will revolt more and more” – Comments – The children of Israel were not recognizing that they were being chastised by God because of the hardness of their hearts. There is a point in the heart of some who have resisted God’s Word that even chastisement and enduring the curse does not turn the heart of a man back to God. It is at this point that sin is not purged until death (Isa 22:14, Rev 9:20-21).

Isa 22:14, “And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts.”

Rev 9:20-21, “And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.”

Isa 1:5-6 “the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores” – Comments – Isa 1:5-6 describes a people who were sick, both emotionally, spiritually and physically, in that order because this is the way sin enters the human being. The person begins to think carnally. He then accepts this way of thinking and begins to practice it, turning his heart from God, which results in even physical sickness.

The law of Moses warned Israel that plagues and sickness was a part of divine judgment (Deu 29:22) But there is hope (Jer 30:17).

Deu 29:22, “So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it;”

Jer 30:17, “For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.”

As an application for today, note the terrible sicknesses in our land. There is a horrible disease raging through people today, even a sickness of doubt and unbelief. It is contagious, because is spread by the mouth as people speak and confess doubt to one another. The only known antidote for this disease is the word of God itself. Beware of contracting this horrible disease. It will take a man’s life (to hell Rev 21:8, “fearful, unbelieving”). Solomon calls it a plague of a man’s heart (1Ki 8:38).

Rev 21:8, “But the fearful, and unbelieving , and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

1Ki 8:38, “What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart , and spread forth his hands toward this house:”

Isa 1:5-6 “neither mollified with ointment” Comments – The idea of mollifying with ointment means, “to soften or sooth with oil.”

Isa 1:7  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.

Isa 1:7 Comments – The next step in the process of falling away from God is described in Isa 1:7 as poverty. Here the people were not only sick and diseased, but in poverty and destruction was now before their eyes.

Isa 1:8  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.

Isa 1:8 “And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers” Comments – In Africa a land owner will often hire someone to sit on his land in order to watch over it. These watchmen live in the simplest mud huts and shelters that a person can imagine. It is the ultimate description of poverty. The landowner finds the poorest of the land to take this job and he builds them the cheapest shelter possible.

Isa 1:8 Comments – In essence, the Lord is telling Israel in Isa 1:8 that He will cause them to live in utter poverty, as a cottage in a vineyard and a lodge in a garden. This poverty will be compounded by fear and bondage, referred to in this verse as “a besieged city.” The only description in the Scriptures of a worse fate is when destruction causes His people to flee into caves and hide (Isa 2:20-21).

Isa 2:20-21, “In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.”

Isa 1:9  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.

Isa 1:9 Comments – God would have destroyed the nation of Israel as He did Sodom and Gomorrah had He not bound Himself by a covenant with Abraham. His promise that through Abraham’s seed all nations would be blessed (Gen 22:18) must be fulfilled. Thus, God’s grace continued in the nation of Israel, and this is why they were not yet destroyed.

Fuente: Everett’s Study Notes on the Holy Scriptures

Isaiah’s First Prophecy: Predestined for Judgment and Redemption (The Lord’s Indictment against Israel and Offer of Redemption) In Isa 1:2-31 God declares His charges, or indictment, against Israel and invokes His judgment in light of these charges. Note that God does not require a jury as man does today in the western judicial system because He alone judges righteously. God provides three testimonies against His people (Isa 1:2-9; Isa 1:10-20; Isa 1:21-23) and decrees judgment upon them once (Isa 1:24-31). These three indictments describe (1) Israel’s physical condition under the curse of the Law (Isa 1:2-9), (2) Israel’s mental condition of vain worship and prayer (Isa 1:10-20), and (3) Israel’s spiritual condition of harlotry against the Lord (Isa 1:21-23). We can compare these charges to a human court of law in which a formal indictment must be made before judgment is past. In this passage of Scripture, the prophet Isaiah first gives an evaluation of the people and the land of Israel from a divine perspective. The Lord compares them to rebellious children who will not be corrected, and offers them a means of redemption. (We see Nehemiah also coming to Jerusalem and taking the time to evaluation the situation before deciding how to proceed.) (1) Indictment of Israel’s Physical Condition under the Curse of the Law – In the first indictment (Isa 1:2-9), Isaiah describes Israel’s physical condition as a nation under the curse. He tells them that they are God’s children (Isa 1:2), but their sins have made them forget their God (Isa 1:3-4); therefore, God has chastised them until it will no longer to any good (Isa 1:5): their bodies are sick (Isa 1:6); their land is desolate and overcome by strangers (Isa 1:7-8) and near total destruction except for God’s decision to leave a remnant (Isa 1:9). Isaiah tries to explain that these problems are not God’s blessings, but rather a description of the curse of the Law. (2) Indictment of Israel’s Mental Condition of Vain Worship and Prayer – The second indictment testifies of Israel’s empty and vain religious worship and prayer (Isa 1:10-20). Although they still perform religious duties, God will no longer hear their prayers, for they are a people “full of blood.” Within this indictment, Isaiah describes true religion before God, which gives them a remedy for their situation (Isa 1:16-20). He calls them back to Him through repentance so that he will forgive their sins; but if they refuse, He will destroy them. Within this call, He will explain that their covenant with Him is not simply religious activities, but it is how we treat our neighbours from a pure heart (Isa 1:16-17). The prophet tries to reason together with the children of Israel (Isa 1:18). If they respond to His call for repentance, their physical conditions will turn from living under the curse, to living under His blessings (Isa 1:19-20). (3) Indictment of Israel’s Spiritual Condition – Isaiah delivers the Lord’s third indictment against Israel by revealing the wickedness of their heart (Isa 1:21-24). Thus, this call for repentance addresses Israel’s spiritual, mental and physical well-being. (4) God Decrees Judgment and Restoration The Lord then declares judgment and future restoration upon His people (Isa 1:24-31). This judgment upon Israel’s idolatry will ultimately bring repentance and restore true righteousness to the land. Within the context of this judicial hearing and judgment from the Lord, Israel needs an advocate, someone who is qualified to stand in behalf of Israel. Such an advocate is found in Christ Jesus, who brings Israel back from judgment and into restoration with God through His redemption. Jesus paid the penalty for Israel’s indictments, freeing Israel from these indictments.

Because this prophecy is placed at the beginning of the book of Isaiah, it serves as a message that predestines Israel to judgment, reflected in Isaiah 1-39 and ultimate redemption through the atoning work of Jesus Christ, reflected in Isaiah 40-66. In light of the fact that the book of Isaiah places emphasis upon God’s redemption for Israel through His Son Jesus Christ, this opening prophecy alludes to the cleansing bloodshed on Calvary and to the future judgment that Jesus Christ will inflict upon those who rebel against His future Millennial Reign from Jerusalem, where He will rule all nations with a rod of iron. Because these three indictments focus upon the person’s physical, mental, and spiritual failures, the future redemption of Israel in Christ Jesus must also atone for man’s spirit, soul, and body. The Messiah’s redemption of Calvary will transform man’s heart, renew his soul, or mind, and heal his physical body. The three-fold aspect of Jesus’ redemption is reflected in Isa 53:5, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.”

Outline – Here is a proposed outline:

1. God’s First Indictment Against Israel (Physical) Isa 1:2-9

2. God’s Second Indictment Against Israel (Mental) Isa 1:10-20

a. Israel’s Vain Worship Isa 1:10-15

b. A Description of True Worship Isa 1:16-20

1) Pureness of Heart Isa 1:16-17

2) God Reasons with Israel Isa 1:18

3) Physical Blessings Restored Isa 1:19-20

3. God’s Third Indictment Against Israel (Spiritual) Isa 1:21-23

4. God Decrees Judgment and Restoration Isa 1:24-31

Fuente: Everett’s Study Notes on the Holy Scriptures

Prophecies Against Israel Isa 1:2 to Isa 12:6 contains a collection of prophecies against the nation of Israel. The phrase, “for all this his anger is not turned away, but his hand is stretched out still,” is repeated five times within this passage of Scripture (Isa 5:25; Isa 9:12; Isa 9:17; Isa 9:21; Isa 10:4).

Also found within this first major section of Isaiah are three prophecies of the Messiah’s birth. These prophecies reflect three characteristics of the Messiah. He will be born of a virgin as the Son of God dwelling with mankind (Isa 7:14-15). He will rule over Israel in the Davidic lineage (Isa 9:6-7). He will come from the seed of David and be anointed as was David (Isa 11:1-5).

Fuente: Everett’s Study Notes on the Holy Scriptures

Isa 1:2. Hear, O heavens, &c. We have observed, that this first part of the book of Isaiah is comprehended in five sermons to the Jews; the first of which is contained in this chapter, the second in the chapters ii, iii, 4: the third in chap. 5: the fourth in chap. 6: the fifth in chap. 7:xii. The first sermon contains a judicial appeal, urged by the prophet in the name of God, against the Jews and the inhabitants of Jerusalem, as covenant-breakers and hypocrites; in which he sharply reproves the vices of the Jewish church, and seriously exhorts them to true repentance, with a denunciation of the divine vengeance upon the obstinate and rebellious, and a promise of the blessings of grace with a restoration of their state to the true worship of their God. In the scene of this divine vision we may suppose God present, as the king of his people; the people as rebellious and revolting, summoned by him into court: the prophet, who discharges the offices of a herald, or cryer, summoning the witnesses and judges to attend, and of an orator pleading in a manly manner the cause of God, setting forth his justice and equity, admonishing the rebellious people of their duty, and, like a counsellor, persuading them to better things: and lastly, the witnesses, the heavens and earth, who are here represented as endowed with sense, and to whom the judgment of the whole cause is figuratively committed. See Deu 32:1 and Vitringa.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 856
GODS COMPLAINT AGAINST HIS PEOPLE

Isa 1:2-3. 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. The ox knoweth his owner, and the ass his masters crib: but Israel doth not know, my people doth not consider.

IT is the Lord God Almighty that now speaketh respecting us. Let every ear attend; let every heart be humbled in the dust before him. He hath a controversy with us, and a complaint against us: and he summons both heaven and earth to attest the truth of his charge, and the equity of his judgment. Though he is a Sovereign, and amenable to none, yet he does frequently make his appeal to the whole creation, and constitute his creatures judges between himself and us [Note: Mic 6:2.]. In this charge we behold,

I.

The evil we have committed

The charge is doubtless in the first place uttered against the Jews
[God had truly nourished them, and brought them up as children. He had chosen them to himself, as his peculiar people; he had brought them up out of Egypt with a mighty hand, and an out-stretched arm: he had fed and supported them forty years in the wilderness; he had given them a revelation of his mind and will; and he had planted them in that good land which he had promised to their fathers. In all this he had acted towards them with all the care and tenderness of a most affectionate Parent [Note: Deu 1:31; Deu 32:9-12.]

But how had they requited him for all his kindness? From the very beginning did they show themselves a rebellious and stiff-necked people [Note: Deu 9:24.]. They were always murmuring under every succeeding trial, and distrusting God in every difficulty, and in heart going back again to the flesh-pots of Egypt. They were often ready to stone those servants of God who had been the instruments of their deliverance; they retained their idols which they had worshipped in Egypt; and even made a golden calf, as the representative, or rather, as the rival and competitor, of Jehovah. In their history we find some seasons of amendment; but, on the whole, they were a rebellious and gainsaying people.]

But this is no less applicable to ourselves
[Certainly we are quite as much indebted to the Lord as ever the Jews of old were: for though we have not had such visible interpositions in our favour, we have been no less the objects of his paternal care: and, in that which constituted their chief advantage, we greatly excel them [Note: Rom 3:2.]. To them were committed the Oracles of God: but to us is given the Gospel of his dear Son; in comparison of which the Law, glorious as it was, had no glory at all; being eclipsed as a star before the meridian sun [Note: 2Co 3:7-11.]

And what has been our conduct towards him? Have we been sensible of the benefits conferred upon us; and have we endeavoured to render to him the recompence that was due? Alas! we have been unmindful of his kindness, and regardless of his authority altogether. It has never entered into our hearts to say, Come, let us serve the Lord, who hath done such great things for us [Note: Jer 2:5-6; Jer 5:23-24.]. Whilst we have violated his holy laws, we have puffed at his judgments, saying in our hearts, God seeth not, neither regardeth what we do. If called to obey him, we have replied, in spirit, if not in word, Who is the Lord, that we should serve him? We know not the Lord, neither will we obey his voice [Note: Job 21:14-15. Exo 5:2.]. Our lips are our own: Who is Lord over us [Note: Psa 12:4]? In truth, we have lived without God in the world [Note: Eph 2:12.]; and have practically said, There is no God [Note: Psa 14:1.].]

Not content with charging upon us our multiplied rebellions, God proceeds to set forth,

II.

The extent of our criminality

The brute creation demean themselves, for the most part, in a way suited to their several capacities
[The ox and the ass are amongst the most stupid of the brute creation: yet have they some knowledge of their master, and some sense of their dependence on him. Though fed only for their masters benefit, and used only to subserve his interests, they often express themselves with a kind of grateful acknowledgment towards him.]
But we, notwithstanding our superior advantages, act more irrationally than they
[We live from year to year on the bounty of our heavenly Father, and yet feel no sense of gratitude towards him. We do not even consider our obligations to him. We do not consider either what he has done for us; (though it is so great, that neither the tongues of men or of angels can ever worthily declare it:) or, what he requires of us: (though that should be the subject of our unceasing contemplation:) or, what return we have hitherto made to him; (though on that our eternal happiness depends: or, what account we shall hereafter give to him; though we know not but that before the expiration of another hour we may be summoned into his immediate presence.) In a word, Gods testimony respecting us is, that he is not in all, or any, of our thoughts [Note: Psa 10:4.]. Of the brute creation there are many that act with a degree of foresight and wisdom [Note: Pro 6:6-8. Jer 8:7.]: but we, who are endued with reason, act a part more irrational than they: and hence are justly reproached by God as more brutish and sottish than even the ox and ass [Note: Jer 4:22; Jer 5:21.]. How humiliating is this view of our state, and especially in relation to persons who have been redeemed by the blood of Gods only dear Son! Verily there is not one amongst us who has not reason to blush and be confounded under the accusations that are brought against us.]

In conclusion, we will,
1.

Inquire what plea you can offer in your own behalf?

[We know that the young, the old, the rich, the poor, have all their appropriate excuses: but what plea have they that will avail them at the bar of judgment? Will any deny the charge! Alas! alas! Where is there one amongst us that has not been a rebel from the womb? Where is there one amongst us that has ever equalled the ox or ass in their attachment to him who feeds them, and their willing submission to his yoke? We must confess, every one of us, that we have not so much as considered our obligations, or our duties, or our interests, or our true happiness in any respect, unless we have been renewed in our minds by the Spirit of God himself. Let us then put away all our vain pleas and excuses, and adopt, each of us for himself, the language of Agur; I am more brutish than any man, and have not the understanding of a man [Note: Pro 30:2.]. If we feel not the depth of our depravity, and refuse to humble ourselves before God, we do in fact make God a liar, and provoke him to execute upon us the judgments we have deserved.]

2.

Suggest a plea which you may offer with safety to your souls

[Vile as we are, Christ died for us; and his death shall avail even for the chief of sinners. Hear with what confidence it was pleaded by the Apostle Paul: Who is he that condemneth? It is Christ that died. Does any one imagine that he is unworthy to hope that this plea shall ever avail for him? God himself, at the very time that he most fully expatiates on our guilt, puts this plea into our mouths, and declares that, if we offer it before him, it shall avail for our justification in the last day [Note: Isa 43:22-26.]. Let us then rely simply on the blood and righteousness of the Lord Jesus, and plead his merits at the throne of grace: then, if heaven and earth do testify our desert of eternal condemnation, they shall testify also our affiance in the Divine promises, which in Christ are yea, and in him Amen, to the everlasting glory of our offended God [Note: 2Co 1:20.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

The prophet hath followed Moses, the man of God, in his sermon, in calling upon the several parts of the inanimate creation to listen to his discourse, Deu 32:1 . There is a vast beauty, as well as force in this manner of preaching. If men will not hear, the heavens will: yea, the very stones of the earth might well cry out in astonishment at man’s obduracy. Even the poor beasts of labour, the ox, and the ass, which is dull to a proverb, are possessed of some kind of knowledge, to discern the hand that feeds and corrects them; but Israel, whom God had distinguished beyond all people, were senseless both of his mercies, and of his judgments! How tenderly elsewhere the Lord speaks of this! Hos 11:1-9 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 1:2 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.

Ver. 2. Hear, O heavens, and give ear, O earth. ] Exordium patheticum! Moses-like, he calleth heaven and earth, brutas illas mutasque creaturas, to record against God’s rebels, whose stupendous stupidity is hereby taxed. Deu 4:26 ; Deu 30:19 ; Deu 31:28 Heaven and earth do hear and obey God’s voice, for “they are all his servants,” Psa 119:91 keeping their constant course. Only man, that great heteroclite, a breaketh order, and is therefore worse than other creatures, because he should be better.

For the Lord hath spoken it. ] So Jer 13:15 , “Hear and give ear; be not proud: for the Lord hath spoken it.” Jehovah, whose voice “shaketh not the earth only, but the heavens also,” Heb 12:26 Psa 104:32 at whose dreadful presence mountains melt, rocks rend asunder, and the whole fabric of heaven and earth is astonished, horribly afraid, and very desolate; Jer 2:12 this great Jehovah – whose name is great among the heathen. Mal 1:11 The Pythagoreans used to swear by , Quaternity, the name Jehovah consisting of four letters in the Hebrew, which also they called , the fountain of eternity – Aphihu, even he hath spoken, or ‘is about to speak’ – scil., by my mouth and ministry. b “Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me? saith Jehovah. Will ye not tremble at my presence?” &c. Jer 5:21-22 “Hear, ye deaf, and look, ye blind, that ye may see.” Isa 42:18 Thus must ministers preach to the conscience, cut to the quick, rouse up themselves and wrestle with their hearers, goring their very souls with smarting pain, while they speak “as the oracles of God,” 1Pe 4:11 with all gravity and authority.

I have nourished and brought up children. ] Or, Advanced, exalted them. Brevicula verba, sed causa querulandi maxima; a short but sharp contest. c God had adopted, educated, and advanced the people of Israel; but “Jesurun waxed fat, and kicked,” as young mulets, when they have sucked, lift up the heel and kick the dam’s dugs, as hawks when fully fed forget their master.

And they have rebelled against me. ] Or, Transgressed, blasphemed. Rebellion is a kind of blasphemy, Num 15:30-31 Eze 20:27 and unthankfulness is, as one saith, an accumulative sin, a voluminous wickedness. Many sins are bound up in it, as Cicero saith of parricide. Solon would make no law against parricide, because he thought none would be so vile as to commit it. Lycurgus would make no law against ingratitude for like reason.

a A person that deviates from the ordinary rule; an ‘anomaly’.

b Lingua mea est calamus S.S. et guttur meum est tuba divino inflata et clangens anhelitu. – Deut. xxxii. 15.

c Plato Aristotelem vocabat mulum.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Hear, heavens. Figure of speech Apostrophe. App-6. Reference to Pentateuch (App-92). It commences like the Song of Moses (Deu 32:1. See notes, p. 283), and is the commentary on it. Note the connection of the two books, Isaiah the necessary sequel to Deuteronomy. This verse was put on the title-page of early English Bibles, claiming the right of all to hear what Jehovah hath spoken.

for. Note the reason given.

the Hebrew. Jehovah. App-4.

hath spoken: i.e., articulately. Not Isaiah. All modern criticism is based on the assumption that it is a human book: and that prediction is human impossibility (which we grant); and this ends in a denial of inspiration altogether. Against this God has placed 2Pe 1:21.

spoken. Jehovah is the Eternal One: “Who was, and is, and is to come”. Hence, His words are, like Himself, eternal; and prophecy relates to the then present as well as to the future; and may have a praeterist and a futurist interpretation, as well as a now present application to ourselves.

brought up. Compare Exo 4:22; Deu 14:1; Deu 32:6, Deu 32:18, Deu 32:20.

children = sons.

rebelled. Hebrew. pash’a. App-44.

knoweth. Put by Figure of speech Metonymy (of Cause), App-6, for all that that knowledge implies.

not know. Compare Jer 8:7. All Israel’s trouble came from the truth of this indictment. Compare Luke The trouble will all be removed when Isa 54:13; Isa 60:16 are fulfilled. Jer 31:34. Jer 11:9. Compare Jer 9:23,

My People. Some codices, with Septuagint, Syriac, and Vulgate, read “and My people”.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 1:2-3. 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. The ox knoweth his owner, and the ass his masters crib: but Israel doth not know, my people doth not consider.

Heaven and earth might well be called to witness such strange ingratitude as this of which the Lord had to complain.

Isa 1:4. 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.

What a terrible indictment, and every word of it was true!

Isa 1:5-9. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 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. 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. 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. 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.

As the prophets vision proceeds, the true state of the people is seen.

Isa 1:10-15. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 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. When ye come to appear before me, who hath required this at your hand, to tread my courts? 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. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 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.

They were horribly wicked people, they could hardly have been worse; so bad that even their prayers were not fit for God to hear; yet he says,

Isa 1:16-19. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 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. If ye be willing and obedient, ye shall eat the good of the land:

What blessed words of mercy! Oh, that every one of us may prove them true in our own case, for Jesus sake! Amen.

This exposition consisted of readings from 2Ch 33:1-20; And Isa 1:2-19.

Fuente: Spurgeon’s Verse Expositions of the Bible

Isa 1:2

Isa 1:2

“Hear, O heavens, and give ear, O earth; for Jehovah hath spoken: I have nourished and brought up children, and they have rebelled against me,”

This whole prophecy is very largely devoted to the great apostasy of the chosen people and their consequent loss of their status as being anything special in the eyes of God. There are many even today who simply have failed to understand this essential message of Isaiah. The appeal to heaven and earth to “hear” suggests a formal arraignment in a court of law and carries the implication that details and specific examples of Israel’s rebellion will be spelled out. This Isaiah proceeded to do.

Isa 1:2 Jehovahs complaint is expressed in terms of Fatherhood (Cf. Hos 11:1-7). When God chose Israel she was a small and insignificant people. He reared her and nourished her to a position of eminence and exaltation through special gifts and protections. Then she rebelled against Him and spurned His love (Cf. Eze 16:1-63).

Fuente: Old and New Testaments Restoration Commentary

Hear, O heavens

The chapter, down to Isa 1:23, states the case of Jehovah against Judah. Chastening, according to Deuteronomy 28-29, had been visited upon Israel in the land (Isa 1:5-8), and now the time of expulsion from the land is near. But just here Jehovah renews the promise of the Palestinian Covenant of future restoration and exaltation Isa 1:26; Isa 1:27; Isa 2:1-4.

Fuente: Scofield Reference Bible Notes

Hear: Deu 4:26, Deu 30:19, Deu 32:1, Psa 50:4, Jer 2:12, Jer 6:19, Jer 22:29, Eze 36:4, Mic 1:2, Mic 6:1, Mic 6:2

for the Lord: Jer 13:15, Amo 3:1, Mic 3:8, Act 4:20

I have: Isa 5:1, Isa 5:2, Isa 46:3, Isa 46:4, Deu 1:31, Deu 4:7, Deu 4:8, Jer 31:9, Eze 16:6-14, Eze 20:5-32, Rom 3:1, Rom 3:2, Rom 9:4, Rom 9:5

they have: Isa 63:9, Isa 63:10, Deu 9:22-24, Jer 2:5-13, Mal 1:6

Reciprocal: Lev 25:20 – General Num 14:9 – Only rebel Num 17:10 – rebels Deu 21:18 – have a stubborn Deu 31:28 – call heaven Deu 32:6 – requite Deu 32:19 – of his sons Jos 24:27 – it hath 1Ki 13:2 – O altar Psa 5:10 – they Psa 50:1 – hath spoken Psa 97:6 – The heavens Isa 18:3 – All ye Isa 24:5 – because Isa 28:23 – General Isa 29:9 – and wonder Isa 30:1 – the rebellious Isa 34:1 – let the Isa 65:2 – a rebellious Jer 5:30 – A wonderful and horrible thing Eze 3:26 – for Eze 17:12 – to the Eze 24:3 – the rebellious Hos 11:3 – I healed Mat 11:20 – upbraid

Fuente: The Treasury of Scripture Knowledge

Isa 1:2. Hear, O heavens, &c. God is introduced as entering upon a solemn and public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald, or officer, to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea, and the justice of his cause. Bishop Lowth. See the same scene more fully displayed, Psa 50:3-4. With the like invocation Moses begins his sublime song, Deu 32:1; see also Mic 6:1-2. For the Lord hath spoken Or, It is Jehovah that speaketh, as Bishop Lowth renders it, there seeming to be an impropriety in demanding attention to a speech already delivered. I have nourished, &c. I first made them a people, and, until this time, I have sustained and blessed them above all other nations: Gods care over them is compared to that of parents in nursing and training up their children. And they have rebelled against me Or, as may be rendered, have revolted from me Even they, peculiarly favoured as they have been, have proved deserters, nay, traitors, against my crown and dignity. This is the Lords plea against them, of the equity of which he is willing that all the creatures should be judges.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Isa 1:2-9. Let heaven and earth hear with amazement Yahwehs complaint. He has reared His people with the kindliest care, and they (pathetic emphasis) have repaid Him with unfilial ingratitude. Ox and ass find their way to their owners house, but Israel displays no such intelligence (Jer 8:7). With fourfold term of reproach the prophet expostulates with them for their mad folly. Do you wish to be smitten still more severely, to go on revolting more and more? The whole body politic is all wounds from head to foot; its wounds have not been pressed to remove the matter, nor bandaged, nor softened and soothed with oil (Luk 10:34). Their country is devastated, their cities burned, so much they have learnt from the refugees; from the walls they can see for themselves the Assyrians encamped on their fields and devouring the produce. Zion alone remains, frail and lonely, and, but for Yahwehs goodness, their fate had resembled that of Sodom and Gomorrah.

Isa 1:4. seed: not descendants, but brood (Mat 3:7). They are themselves the evildoers. Omit last clause with LXX.

Isa 1:5. Most render On what instead of Why, i.e. on what part of the body, none being left untouched by the rod. This suits the next verse; but chastisement does not select the untouched spots, or avoid striking what it has struck before.the whole head: better than mg. Isaiah is thinking of the State not of individuals.as overthrown by strangers: for this feeble repetition read as the overthrow of Sodom. Elsewhere overthrow always refers to the destruction of the Cities of the Plain (Genesis 19*).

Isa 1:8. daughter of Zion: Zion is not the mother, but herself the daughter; cities were often personified as women.booth: the watchmans slight shelter; the special point of the illustration is Zions isolation, but her frailty also is suggested.a besieged city: pointless; perhaps a watch-tower on some lonely elevation.

Fuente: Peake’s Commentary on the Bible

1:2 Hear, O {d} heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up {e} children, and they have rebelled against me.

(d) Because men were obstinate and insensible, he calls to the dumb creatures, who were more prompt to obey God’s word, as in De 32:1 .

(e) He declares his great mercy toward the Jews as he chose them above all other nations to be his people and children as in De 10:15 .

Fuente: Geneva Bible Notes

2. Israel’s condition 1:2-9

Israel was guilty of forsaking her God and, as a result, she had become broken and desolate.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

God Himself charged the Israelites with their sin. He called the heavens and earth to witness His indictment against His people (cf. Deu 30:19; Deu 32:1). His people had not only violated His covenant but common decency and good sense. Isaiah’s references to the Mosaic Covenant were less explicit than Jeremiah’s were, though both men viewed the covenant as the basis of Israelite life.

It was unthinkable that children should revolt against a loving father who nurtured them. Even stupid oxen and donkeys know their master, but the Israelites did not realize who cared for them. The Israelites made animals look intelligent.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)