Exegetical and Hermeneutical Commentary of Isaiah 1:20
But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken [it].
20. ye shall be devoured with the sword ] “Sword” is here taken as an acc. of instrument, a construction of more than doubtful validity in Hebr. A more idiomatic rendering is: ye shall be made to eat the sword. An exactly similar expression is used by the Arabs, although Hebr. analogies are wanting.
21 ff. The elegy ( qnh, distinguished by a peculiar rhythm and by the opening word ’kh, “how”) is a frequent vehicle of prophetic utterance. This is the clearest instance in the genuine writings of Isaiah, and it is characteristic of the ‘city prophet’ (Cheyne), that the subject is not the nation but the idealised capital. Isaiah is in a good sense ‘laudator temporis acti.’ He laments the degeneracy of Jerusalem, looking back probably to the days of David, when it was the abode of judgment and righteousness.
Fuente: The Cambridge Bible for Schools and Colleges
But if ye refuse, ye shall be devoured with the sword – Your enemies shall come in, and lay waste the land. This prediction was fulfilled, in consequence of their continuing to rebel, when the land was desolated by Nebuchadnezzar, and the nation was carried captive to Babylon. It illustrates a general principle of the divine government, that if people persevere in rebelling against God, they shall be destroyed. The word devour is applied to the sword, as if it were insatiable for destruction. Whatever destroys may be figuratively said to devour; see the notes at Isa 34:5-6; compare Isa 5:24; Lam 2:3; Eze 15:4; Joe 2:3; Rev 11:5 – where fire is said to devour.
The mouth of the Lord – Yahweh Himself. This had been spoken by the mouth of the Lord, and recorded, Lev 26:33 :
And I will scatter you among the heathen,
And will draw out a sword after you;
And your land shall be desolate
And your cities waste.
On these points God proposed to reason; or rather, perhaps, these principles are regarded as reasonable, or as commending themselves to men. They are the great principles of the divine administration, that if people obey God they shall prosper; if not, they shall be punished. They commend themselves to people as just and true; and they are seen and illustrated every where.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Ye shall be devoured with the sword – “Ye shall be food for the sword”] The Septuagint and Vulgate read tochalchem, “the sword shall devour you;” which is of much more easy construction than the present reading of the text.
The Chaldee seems to read bechereb oyeb teachelu, “ye shall be consumed by the sword of the enemy.” The Syriac also reads bechereb and renders the verb passively. And the rhythmus seems to require this addition. – Dr. JUBB.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If ye refuse and rebel; if you obstinately persist in your disobedience to me, as hitherto you have done.
The mouth of the Lord hath spoken it; he hath said it, who can as easily do it as speak the words, and who cannot lie, and therefore will do it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Lord hath spoken itIsaiah’sprophecies rest on the law (Le26:33). God alters not His word (Numbers23. 19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if ye refuse and rebel,…. The Targum is, “and do not receive my Word”; the Messiah, when come, neither his person, nor his doctrines and ordinances:
ye shall be devoured with the sword; of the Roman armies, as they were under Titus Vespasian; see Mt 22:7
for the mouth of the Lord hath spoken [it]; now, by Isaiah, as well as in former times, Le 26:25.
Fuente: John Gill’s Exposition of the Entire Bible
20. But if ye refuse and rebel The wicked always think that the severity of the punishment is greater than their guilt, even though the Lord chastise them very gently; and although they do not venture to justify themselves entirely, yet they never cease, as I formerly said, to accuse God of excessive severity. But the Prophet threatens that there will be no end of their calamities till they be destroyed; and lest they should imagine that they had nothing more to fear than those slight and inconsiderable punishments which they had hitherto suffered, he declares that far heavier judgments of God are still awaiting them.
The papists torture this passage to support the doctrine of freewill, and argue in the following manner: — “If men be happy whenever they are willing to obey God, it follows that this is placed in our own power.” The argument certainly is very childish; for the Lord does not inform us by the Prophet what is the nature or extent of our capacity for good or evil; but he reminds us that it is our own fault if we do not enjoy good things, and that the calamities with which we are afflicted are the punishments of our disobedience. The question, whether a man can make his bad will good, is altogether different from the question, whether, by the bad will, which is natural to him, he brings upon himself all the evils which he endures. Unjustly and falsely, therefore, do those skillful and ingenious doctors employ this passage to support their doctrine about a free choice of good and evil.
For the mouth of the Lord hath spoken it (26) Since men who are blinded by their lusts are little moved by threatenings, the Prophet, in order to arouse them from deep slothfulness, reminds them that this declaration is not uttered by a mortal man, but has proceeded from the mouth of God, who is not changeable like men, but adheres constantly to his purpose. (27) He therefore mentions the mouth of the Lord, in order to terrify them, that they who in their vices have fallen into a deep slumber may give earnest attention to his threatenings.
(26) This paragraph, which our Author had inadvertently inserted in his exposition of the nineteenth verse, is here restored to its proper place. — Ed.
(27) “ For Jehovah hath spoken, who fulfills his threatening as well as his promises, and does not rashly recall what he hath spoken.” — Rosensmuller.
Fuente: Calvin’s Complete Commentary
Isa 1:20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken [it].
Ver. 20. But if ye refuse and rebel. ] The Romans sent the Carthaginians caduceum et hastam, that they might take their choice of peace upon submission, or war upon refusal so to do. Similarily dealeth the Lord by this people here. Deu 30:19
Ye shall be devoured with the sword.
For the mouth of the Lord hath spoken it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
for the mouth of the LORD, &c. This sets the seal on this book as a whole, uniting all its parts. It Occurs in the “former” portion (Isa 1:20), and in the “latter” portion (Isa 40:5, and Isa 58:14). Compare Isa 21:17; Isa 22:25; Isa 24:3; Isa 25:8. See App-79.
Fuente: Companion Bible Notes, Appendices and Graphics
if ye refuse: Isa 3:11, 1Sa 12:25, 2Ch 36:14-16, Heb 2:1-3
for the mouth: Isa 40:5, Isa 58:14, Lev 26:33, Num 23:19, 1Sa 15:29, Tit 1:2
Reciprocal: Exo 7:14 – he refuseth Exo 9:2 – General Deu 11:28 – General Deu 15:5 – General Deu 28:45 – Moreover 1Sa 12:15 – But if ye 2Sa 2:26 – sword 1Ki 8:15 – which spake 2Ch 33:8 – so that they Job 34:37 – rebellion Job 36:12 – if Psa 5:10 – they Isa 21:17 – for Jer 4:17 – because Jer 6:25 – the sword Jer 7:19 – they provoke Jer 8:5 – they refuse Jer 17:27 – ye will Jer 21:8 – I set Jer 22:5 – if Jer 26:4 – If Jer 38:21 – if thou Jer 46:14 – the sword Eze 39:24 – General Mic 4:4 – for Zec 7:11 – they refused