Isaiah 1:28

Isa 1:28 And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed.

Ver. 28. And the destruction.] Heb., The shivering or shattering. Tremellius rendereth it, the fragments or scraps - sc., of the dross above mentioned; these shall be broken and burnt together.

Shall be together.] As well the sinners in Zion, or hypocrites, as the transgressors or notorious offenders, shall be destroyed without distinction. Such as "turn aside unto their crooked ways" - stealing their passage to hell, as it were - the Lord shall "lead them forth with the workers of iniquity," with openly profane persons. {Psa 125:5} The angels also shall bundle them up together to be burnt. {Mat 13:30}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_1:28

They that forsake the Lord shall be consumed

Forsaking the Lord

I.

THE GUILT OF FORSAKING THE SERVICE OF THE LORD.

1. Man is bound by the law of his nature to obey that Almighty Being by whom he was made an intelligent and immortal creature.

2. Many in forsaking the Lord violate their own express and solemn engagements. (Heb_10:29.)

II. THE FOLLY OF FORSAKING THE SERVICE OF THE LORD. If we do so we shall--

1. Incur the reproaches of our own mind.

2. Forfeit the esteem and confidence of all good men.

3. Forfeit the favour and incur the wrath of God. And for what are all those tremendous sacrifices made? For the pleasures of sin, which are but for a season!

III. THE DANGER OF FORSAKING THE SERVICE OF THE LORD. Shall be consumed. The threatened doom is--

1. Awful.

2. Certain. (J. H. Hobart, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

THE DOOM OF THE APOSTATES

Isa_1:28-31. They that forsake the Lord shall be consumed. For they [472] shall be ashamed of the oaks which ye [475] have denied, and ye shall be confounded for the gardens that ye have chosen. For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.

[472] In Isa_1:29 is an instance of what seemed to Lowth’s classical taste a corrupt reading—“They shall be ashamed of the oaks which ye have desired.” But this variation of the persons of the verb is not unusual in Hebrew, and certainly no corruption. Indeed, if we look at Psalms 91, which is very artistically constructed, we shall see reason to think that what jars so harshly on a classically trained ear was a beauty to the Hebrew poets.—Strachey.

[475] “Which ye have desired.” He was speaking of “the sinners,” he suddenly turns round to the men of his own generation, and says, “You are the men who are thus storing up shame and confusion.”—Kay.

In modern days, when men “forsake the Lord,” they become simply irreligious—practical atheists; but in ancient times such men became idolaters, they became worshippers of idols set up under the “oaks” planted on the hilltops, or in gardens [478] It is almost impossible for us to understand the fascination of idol-worship, but it was very powerful, and the idols were made objects of passionate trust. They were regarded as the strength of those who served them. Trusting in their protection their votaries went forth confidently to battle. Defeat did not dispel this delusion; it was interpreted to mean merely that the god of the victors was mightier than the god of the vanquished. To men glorying in their false deities, and confiding in their protection, the prophet predicts utter destruction. You shall be consumed, he says; the day is at hand when ye shall be caused to blush for your gods; you yourselves shall be withered oaks, and gardens without water; yea, your idols, and ye who have made them, for they are but things, the work of your hands, shall be burned together in unquenchable fire [481] The theme of these verses is therefore the doom of the apostates, and of the objects of their trust.

[478] In the judgments and the restoration which the prophet foretells, he declares that the people shall learn the worthlessness of the idols which they have been worshipping under the oak-trees, and in the sacred groves and gardens. The worship of the high places was partly a local worship of Jehovah, which only became irregular and blameable in later times; but there was also a widespread worship of Baal, Astarte, and Moloch, the old gods of the Canaanites and other nations, in sacred groves and gardens, as well as on the hill-tops—a worship of impersonated and deified sensuality and cruelty—which sometimes even established itself within the precincts of the temple itself, and was still more readily blended with, or substituted for, the worship of Jehovah in the high places. And this idolatrous worship was going on in Judæa during the reigns of Uzziah and Jotham, at the same time with the temple services, as appears from 2Ki_15:3-4, compared with 2Ch_27:2. In the day of judgment and restoration, says the prophet, these men who have been flourishing in their sin like their oaks, and living in pleasures like those of their well-watered gardens, shall find that the idols to which these oaks and gardens are dedicated have no power to save them from a destruction which shall make them “as an oak whose leaf fadeth, and as a garden that hath no water,” images which will be the more forcible if we remember that in a southern climate trees fade rather from excessive heat than from seasonable cold, and a garden without water is a mere desert of sand. Then shall the strong, the mighty, and the unjust ruler become tow, and his idols, the work of his hands, a spark; they shall both burn together, and no man shall quench them.—Strachey.

[481] The interpretation of Isa_1:31 on which the above outline is based is that of Calvin and the earlier Protestant commentators. That which in modern days has been almost universally adopted, is given in the preceding extract from Strachey, and the homiletic use to which it may be put is indicated in the next outline: “The tow and the spark.” We are persuaded, however, that the earlier interpretation is that which is most in harmony with the scope of the whole passage. All the ancient versions treat הָסו as an abstract, meaning strength, and Dr. Alexander admits that “this agrees well with its form, resembling that of an infinitive or verbal noun.” Latterly it has become the fashion to translate it “strong man,” but the harmony of the whole passage is best maintained by rendering it “their strength,” that is, that which the idolaters have regarded as their “strength,” the deity in whose protection they have trusted.

I. Idolatry is still the sin of our race. It is not confined to “heathen” lands. There is need in this land for a proclamation of the first commandment. For what is idolatry in its essence? It is loving and trusting some being or thing more than God. Every man’s God is what he lives for. Hence the declaration that “covetousness is idolatry; it is one form of the widespread sin.

II. The confidence of men in their idols is still limitless and exultant. Every idolater is persuaded that that which he lives for is worth living for; this is the conviction of the miser, the ambitious man, &c.

III. The time is at hand when the falsity of this confidence shall be exposed. There are coming upon those who cherish it calamities amid which they will seek in vain for comfort from their “idols.” How often this is verified in daily life! In the withered, desolate condition of those who have forsaken the Lord how awfully is their folly demonstrated!

IV. Yea, there is a day appointing in which all idolaters and their idols shall be consumed together. In the day of judgment the worshippers of Dagon, of Astarte, of Baal, and of Brahm will not be the only persons on whom utter destruction shall come: those who have made gold their confidence, &c., shall be burned up, together with their “gods.” The objects of their trust shall be as powerless as is “tow” to resist flame, and they themselves shall be but as “sparks,” swept away by the blast of the Divine indignation.

Application.—

1. The day of judgment is a great reality; it is no mere dream of theologians, it is A TREMENDOUS FACT with which we shall soon be brought face to face.

2. This fact should govern us in selecting the object of our supreme love and trust.

3. It should prevent us from envying those who have forsaken the Lord, because of the temporary prosperity in which they are rejoicing [484]

4. It should make us earnest in our endeavours to reclaim them from their apostasy while the day of Divine long-suffering and mercy still continues.

[484] O sirs! do wicked men purchase their present pleasures at so dear a rate as eternal torments, and do we envy their enjoyment of them so short a time? Would any envy a man going to execution because he saw him in a prison nobly feasted, and nobly attended, and bravely courted? or because he saw him go up the ladder with a gold chain about his neck, and a scarlet gown upon his back? or because he saw him walk to execution through pleasant fields or delightsome gardens? or because there went before him drums beating, colours flying, and trumpets sounding? &c. Surely no! Oh, no more should we envy the grandeur of the men of the world, for every step they take is but a step to an eternal execution.—Brooks, 1628–1680.

What reason have we to envy the wicked in their riches and prosperity? If a man be standing firmly on a river’s bank, and sees another gliding gaily but inevitably down to a tremendous precipice below, shall he be envious of the pleasant sail that intervenes before the dread catastrophe? Shall he stand and envy him, and wish to exchange places with him? Oh no, but let him rather cry aloud, and warn him of his danger. Let him hasten to the rescue; throw out his arms with right good-will, and if it may be, save a soul from death.—Nason.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The wicked shall not be partakers of God’s promise, Ps. 92:9.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

destruction--literally, "breaking into shivers" (Rev 2:27). The prophets hasten forward to the final extinction of the ungodly (Psa 37:20; Rev 19:20; Rev 20:15); of which antecedent judgments are types.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(28) Of the transgressors and of the sinners.—The first of the two words presents evil in its aspect of apostasy, the second in that of the open sin which may accompany the apostasy or exist without it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. And the destruction … together] Better as an exclamation: But destruction of rebels and sinners together! Rebels, sinners, forsakers of Jehovah, as in Isa_1:2-4.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the destruction of the transgressors and of the sinners shall be together,.... Of the beast and false prophet, of the followers of antichrist, the man of sin, who are transgressors of the law of God, and sinners against the Lord; the destruction of these, or the breaking of them into shivers, as the word (o) signifies, see Rev 2:27 will be at the time of Zion's redemption, and make a part of it; and it shall be all at once and together; these sinners will be all together consumed out of the earth, and these wicked antichristian ones will be no more in it, Psa 104:35.

and they that forsake the Lord; his word, his worship and ordinances; as the Papists have manifestly done, by setting up their own unwritten traditions against the word of God, by adulterating his ordinances, and introducing new ones, and by worshipping images of gold, silver, brass, and wood;

wherefore they shall be consumed; with the breath of Christ's mouth, and with the brightness of his coming, Th2 2:8.

(o) "contritio sive confractio", Syr.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And the destruction - Hebrew שׁבר sheber - the breaking, or crushing, that is, the punishment which was about to come upon them; compare Lam 2:11; Lam 3:47; Pro 16:18.

Of the transgressors - “Revolters,” or those that rebel against God.

And of the sinners - Of all the sinners in the nation, of all kinds and degrees.

Together - At the same time with the redemption of Zion.

Shall be consumed - יכלוּ yı̂kelû, from כלה kâlâh, to be completed, or finished; to be consumed, wasted away; to vanish, or disappear. It denotes complete and entire extinction; or the completing of anything. It is applied to a cloud of smoke, that entirely dissolves and disappears:

As the cloud is consumed and vanisheth away:

So he that goeth down to the grave shall come up no more,

Job 7:9.

But the wicked shall perish,

And the enemies of the Lord shall be as the fat of lambs;

They shall consume,

Into smoke shall they cosume away.

Psa 37:20.

It is applied to time, as vanishing and disappearing Job 7:6; and to the destruction or perishing of men; Jer 16:4; Eze 5:13. The idea is that of complete and entire consumption and destruction, so that none shall be left. Applied to future punishment, it means that the destruction of sinners shall be total and complete. There shall be no sinner who shall not be destroyed; and there shall be none destroyed whose destruction shall not be entire and total. The expression here refers to the heavy calamities which were about to come upon the guilty nation, but it is as descriptive of the future punishment that shall come upon the wicked.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And; or rather, but, as that particle is oft used; for here is a manifest opposition.

The destruction of the transgressors and of the sinners shall be together; though I will deliver my people from the Babylonish captivity, yet those of them who shall still go on in their wickedness shall not have the benefit of that mercy, but are reserved for a more dreadful and total destruction.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. Destruction… transgressors — Literally, there shall be a breaking, or entire crushing out, of apostates, revolters, deserters from Jehovah.

They that forsake — An equivalent expression to apostates; they shall come to an end, be destroyed totally. The characters in the first of the chapter are here referred to. See Psa_37:20; Psa_37:38.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Transgressors... sinners... they that forsake the Lord (comp. vers. 2 and 4). These are scarcely distinct classes rather different names for the ungodly. All of them, by whatever name they were called, would perish "together."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

"And breaking up of the rebellious and sinners together; and those who forsake Jehovah will perish." The judicial side of the approaching act of redemption is here expressed in a way that all can understand. The exclamatory substantive clause in the first half of the v. is explained by a declaratory verbal clause in the second. The "rebellious" were those who had both inwardly and outwardly broken away from Jehovah; "sinners," those who were living in open sins; and "those who forsake Jehovah," such as had become estranged from God in either of these ways.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The other element is now brought out, viz. the destruction of the wicked, which was to be simultaneous and coincident with the deliverance promised to God’s people in the verse preceding. “And the breaking,” crushing, utter ruin, “of apostates”, revolters, deserters from Jehovah, “and sinners, is or shall be together,” (i.e., at the same time with Zion’s redemption), “and the forsakers of Jehovah,” an equivalent expression to apostates in the first clause, “shall cease,” come to an end, be totally destroyed. The terms of this verse are appropriate to all kinds of sin, but seem to be peculiarly descriptive of idolatry, as defection or desertion from the true God to idols, and thus prepare the way for the remainder of the chapter, in which that class of transgressors are made prominent. The same judgments which destroyed the wicked should redeem the righteous, or in other words, that the purification of the church could be effected only by the excision of her wicked members.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

And destruction shall come upon rebels... For with all these expressions he reproved them above: and they rebelled against Me (verse 2), sinful nation; they forsook the Lord (verse 4).

rebels Rebels and sectarians and those who worship idols.

and sinners Apostates guilty of other sins.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

פושעים Transgressors. They that rebel against authority. They are worse than חטאים sinners. And the destruction of the transgressors shall be TOGETHER. ALL the fortified towns of Judah shall be captured.

And they that forsake the Lord, etc. The ordinary repetition of the same idea.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.