إشعياء ١:٢٣

In Isa 1:23 the prophet says this without a figure: "Thy rulers are rebellious, and companions of thieves; every one loveth presents, and hunteth after payment; the orphan they right not, and the cause of the widow has no access to them." In two words the prophet depicts the contemptible baseness of the national rulers (sârim). He describes first of all their baseness in relation to God, with the alliterative sorerim: rebellious, refractory; and then, in relation to men, companions of thieves, inasmuch as they allowed themselves to be bribed by presents of stolen goods to acts of injustice towards those who had been robbed. They not only willingly accepted such bribes, and that not merely a few of them, but every individual belonging to the rank of princes (Cullo, equivalent to haccol, the whole: every one loveth gifts); but they went eagerly in pursuit of them (rodeph). It was not peace (shâlom) that they hunted after (Psa 34:16), but shalmonimshalmonim, things that would pacify their avarice; not what was good, but compensation for their partiality. - This was the existing state of Jerusalem, and therefore it would hardly be likely to take the way of mercy opened before it in Isa 1:18; consequently Jehovah would avail himself of other means of setting it right.

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab 2:2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude (Isa 1:2, Isa 1:3). 2. For their incorrigibleness (Isa 1:5). 3. For the universal corruption and degeneracy of the people (Isa 1:4, Isa 1:6, Isa 1:21, Isa 1:22). 4. For the perversion of justice by their rulers (Isa 1:23). II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin (Isa 1:7-9). III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy (Isa 1:10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not (Isa 1:16-20). V. A threatening of ruin to those that would not be reformed (Isa 1:24, Isa 1:28-31). VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity (Isa 1:25-27). And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.