إشعياء ١:٣١

Isa 1:31 shows in a third figure where this spark was to come from: "And the rich man becomes tow, and his work the spark; and they will both burn together, and no one extinguishes them." The form poalo suggests at first a participial meaning (its maker), but החסון would be a very unusual epithet to apply to an idol. Moreover, the figure itself would be a distorted one, since the natural order would be, that the idol would be the thing that kindled the fire, and the man the object to be set on fire, and not the reverse. We therefore follow the lxx, Targ., and Vulg., with Gesenius and other more recent grammarians, and adopt the rendering "his work" (opus ejus). The forms פּעלו and פּעלו (cf., Isa 52:14 and Jer 22:13) are two equally admissible changes of the ground-form פעלו (פּעלו). As Isa 1:29 refers to idolatrous worship, poalo (his work) is an idol, a god made by human hands (cf., Isa 2:8; Isa 37:19, etc.). The prosperous idolater, who could give gold and silver for idolatrous images out of the abundance of his possessions (Châson is to be interpreted in accordance with Isa 33:6), becomes tow (talm. "the refuse of flax:" the radical meaning is to shake out, viz., in combing), and the idol the spark which sets this mass of fibre in flames, so that they are both irretrievably consumed. For the fire of judgment, by which sinners are devoured, need not come from without. Sin carries the fire of indignation within itself. And an idol is, as it were, an idolater's sin embodied and exposed to the light of day. The date of the composition of this first prophecy is a puzzle. Caspari thoroughly investigated every imaginary possibility, and at last adopted the conclusion that it dates from the time of Uzziah, inasmuch as Isa 1:7-9 do not relate to an actual, but merely to an…

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.