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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 1:10–15. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. God calls to them (but calls in vain) to hear his word, Isa 1:10. 1. The title he gives them is very strange; You rulers of Sodom, and people of Gomorrah. This intimates what a righteous thing it would have been with God to make them like Sodom and Gomorrah in respect of ruin (Isa 1:9), because that had made themselves like Sodom and Gomorrah in respect of sin. The men of Sodom were wicked, and sinners before the Lord exceedingly (Gen 13:13), and so were the men of Judah. When the rulers were bad, no wonder the people were so. Vice overpowered virtue, for it had the rulers, the men of figure, on its side; and it out-polled it, for it had the people, the men of number, on its side. The streams being thus strong, no less a power than that of the Lord of hosts could secure a remnant, Isa 1:9. The rulers are boldly attacked here by the prophet as rulers of Sodom; for he knew not how to give flattering titles. The tradition of the Jews is that for this he was impeached long after, and put to death, as having cursed the gods and spoken evil of the ruler of his people. 2. His demand upon them is very reasonable: "Hear the word of the Lord, and give ear to the law of our God; attend to that which God has to say to you, and let his word be a law to you." The following declaration of dislike to their sacrifices would be a kind of new law to them, though really it was but an explication of the old law; but special regard is to be had to it, as is required to the like, Psa 50:7, Psa 50:8. "Hear this, and tremble; hear it, and take warning."
II.He justly refuses to hear their prayers and accept their services, their sacrifices and burnt-offerings, the fat and blood of them (Isa 1:11), their attendance in his courts (Isa 1:12), their oblations, their incense, and their solemn assemblies (Isa 1:13), their new moons and their appointed feasts (Isa 1:14), their devoutest addresses (Isa 1:15); they are all rejected, because their hands were full of blood. Now observe,
1.There are many who are strangers, nay, enemies, to the power of religion, and yet seem very zealous for the show and shadow and form of it. This sinful nation, this seed of evil-doers, these rulers of Sodom and people of Gomorrah, brought, not to the altars of false gods (they are not here charged with that), but to the altar of the God of Israel, sacrifices, a multitude of them, as many as the law required and rather more - not only peace-offerings, which they themselves had their share of, but burnt-offerings, which were wholly consumed to the honour of God; nor did they bring the torn, and lame, and sick, but fed beasts, and the fat of them, the best of the kind. They did not send others to offer their sacrifices for them, but came themselves to appear before God. They observed the instituted places (not in high places or groves, but in God's own courts), and the instituted time, the new moons, and sabbaths, and appointed feasts, none of which they omitted. Nay, it should seem, they called extraordinary assemblies, and held solemn meetings for religious worship, besides those that God had appointed. Yet this was not all: they applied to God, not only with their ceremonial observances, but with the exercises of devotion. They prayed, prayed often, made many prayers, thinking they should be heard for their much speaking; nay, they were fervent and importunate in prayer, they spread forth their hands as men in earnest. Now we should have thought these, and, no doubt, they thought themselves, a pious religious people; and yet they were far from being so, for (1.) Their hearts were empty of true devotion. They came to appear before God (Isa 1:12), to be seen before him (so the margin reads it); they rested in the outside of the duties; they looked no further than to be seen of men, and went no further than that which men see. (2.) Their hands were full of blood. They were guilty of murder, rapine, and oppression, under colour of law and justice. The people shed blood, and the rulers did not punish them for it; the rulers shed blood, and the people were aiding and abetting, as the elders of Jezreel were to Jezebel in shedding Naboth's blood. Malice is heart-murder in the account of God; he that hates his brother in his heart has, in effect, his hands full of blood.
2.When sinners are under the judgments of God they will more easily be brought to fly to their devotions than to forsake their sins and reform their lives. Their country was now desolate, and their cities were burnt (Isa 1:7), which awakened them to bring their sacrifices and offerings to God more constantly than they had done, as if they would bribe God Almighty to remove the punishment and give them leave to go on in the sin. When he slew them, then they sought him, Psa 78:34. Lord, in trouble have they visited thee, Isa 26:16. Many that will readily part with their sacrifices will not be persuaded to part with their sins.
3.The most pompous and costly devotions of wicked people, without a thorough reformation of the heart and life, are so far from being acceptable to God that really they are an abomination to him. It is here shown in a great variety of expressions that to obey is better than sacrifice; nay, that sacrifice, without obedience, is a jest, an affront and provocation to God. The comparative neglect which God here expresses of ceremonial observance was a tacit intimation of what they would come to at last, when they would all be done away by the death of Christ. What was now made little of would in due time be made nothing of. "Sacrifice and offering, and prayer made in the virtue of them, thou wouldest not; then said I, Lo, I come." Their sacrifices are here represented,
(1.)As fruitless and insignificant; To what purpose is the multitude of your sacrifices? Isa 1:11. They are vain oblations, Isa 1:13. In vain do they worship me, Mat 15:9. Their attention to God's institutions was all lost labour, and served not to answer any good intention; for,
[1.]It was not looked upon as any act of duty or obedience to God: Who has required these things at your hands? Isa 1:12. Not that God disowns his institutions, or refuses to stand by his own warrants; but in what they did they had not an eye to him that required it, nor indeed did he require it of those whose hands were full of blood and who continued impenitent.
[2.]It did not recommend them to God's favour. He delighted not in the blood of their sacrifices, for he did not look upon himself as honoured by it.
[3.]It would not obtain any relief for them. They pray, but God will not hear, because they regard iniquity (Psa 66:18); he will not deliver them, for, though they make many prayers, none of them come from an upright heart. All their religious service turned to no account to them. Nay,
(2.)As odious and offensive. God did not only not accept them, but he did detest and abhor them. "They are your sacrifices, they are none of mine; I am full of them, even surfeited with them." He needed them not (Psa 50:10), did not desire them, had had enough of them, and more than enough. Their coming into his courts he calls treading them, or trampling upon them; their very attendance on his ordinances was construed into a contempt of them. Their incense, though ever so fragrant, was an abomination to him, for it was burnt in hypocrisy and with an ill design. Their solemn assemblies he could not away with, could not see them with any patience, nor bear the affront they gave him. The solemn meeting is iniquity; though the thing itself was not, yet, as they managed it, it became so. It is a vexation (so some read it), a provocation, to God, to have ordinances thus prostituted, not only by wicked people, but to wicked purposes: "My soul hates them; they are a trouble to me, a burden, an incumbrance; I am perfectly sick of them, and weary of bearing them." God is never weary of hearing the prayers of the upright, but soon weary of the costly sacrifices of the wicked. He hides his eyes from their prayers, as that which he has an aversion to and is angry at. All this is to show,
[1.]That sin is very hateful to God, so hateful that it makes even men's prayers and their religious services hateful to him.
[2.]That dissembled piety is double iniquity. Hypocrisy in religion is of all things most abominable to the God of heaven. Jerome applies the passage to the Jews in Christ's time, who pretended a great zeal for the law and the temple, but made themselves and all their services abominable to God by filling their hands with the blood of Christ and his apostles, and so filling up the measure of their iniquities.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 10) Hear the word of the Lord, rulers of Sodom: listen with your ears to the law of our God, people of Gomorrah. After preserving the remnants of the people of Israel through the Apostles, the Scribes and Pharisees, and the people who cried out: Crucify, crucify him (John 19, 6), the prophetic word turns; and it calls them rulers of Sodom and people of Gomorrah, according to what we read in the following: They have declared and shown their iniquity like Sodom. Woe to their souls: for they have devised an evil counsel against themselves, saying: Let us bind the just, because he is unprofitable to us (Isaiah 3). Therefore, the rulers are called of Sodom, and the people of Gomorrah, because they have devised an evil counsel, and have bound the just, and have said: We have no king but Caesar (John 19:15). And again: We know that God spoke to Moses: but as for this man, we know not from whence he is (John 9:29). At the same time boasting in the Gospel: We are the seed of Abraham and have never served anyone (John 8:53); they hear from the Lord and Savior: If you were children of Abraham, you would do the works of Abraham; and again: You were born of the devil as your father, and you want to do the works of your father (ibid., 39). Such a thing Ezekiel also speaks to Jerusalem: Your father was an Amorite and your mother a Hittite (Ezekiel 16:45). The Hebrews say that Isaiah was killed for two reasons: because he called the princes of Sodom and the people of Gomorrah, and because while the Lord was saying to Moses, You cannot see my face (Exodus 33:20), he dared to say, I saw the Lord sitting on a high and lofty throne (Isaiah 6:1); without considering that the seraphim cover the face and feet of God, or their own, because it is ambiguously read in Hebrew, and Isaiah writes that he only saw the middle part of Him. Therefore, a human being cannot see the face of God. However, angels in the Church always see the face of God, even the faces of the least. And now we see in a mirror dimly, but then face to face. When we progress from being human to being angels, we will be able to say with the Apostle: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, just as by the Spirit of the Lord. Although no creature can see the face of God according to its own nature, it is seen in the mind when it is believed to be invisible.
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Summary
Isaiah 1:10 delivers a profound and shocking prophetic indictment from the LORD against the people of Judah and Jerusalem, astonishingly addressing their leaders as "rulers of Sodom" and their populace as "people of Gomorrah." This powerful metaphorical comparison serves not as a literal geographical relocation, but as a severe spiritual condemnation, highlighting the profound depth of Judah's moral corruption, pervasive injustice, and spiritual rebellion, suggesting their wickedness had reached a level comparable to these infamously destroyed cities. The verse functions as a jarring call to attention, demanding that a nation steeped in hypocrisy and sin truly heed the divine word and law.
Context
Literary Context
This verse is strategically positioned early in the book of Isaiah, within a chapter that functions as a comprehensive divine lawsuit against Judah, often referred to as "The Great Arraignment." Following God's lament over His rebellious children who have "forsaken the LORD" and "provoked the Holy One of Israel to anger" in Isaiah 1:2-4, Isaiah 1:10 intensifies the accusation with a shocking metaphor. The preceding verses vividly describe the nation's spiritual sickness and physical devastation as a result of their sin, likening them to a "very small remnant" barely surviving, spared only by divine mercy, similar to Sodom and Gomorrah themselves being utterly consumed (Isaiah 1:5-9). The direct, stinging address to "rulers of Sodom" and "people of Gomorrah" immediately precedes a scathing critique of their empty religious rituals, where God declares His abhorrence for their sacrifices and festivals due to their pervasive injustice and bloodshed (Isaiah 1:11-15). Thus, verse 10 acts as a decisive turning point, unmasking the true spiritual state behind the façade of religious observance and setting the stage for the subsequent call to repentance and genuine righteousness.
Historical & Cultural Context
Isaiah prophesied during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-687 BC), a period marked by significant political upheaval, moral decay, and spiritual apostasy in Judah. While outwardly prosperous at times, the nation was plagued by social injustice, corruption among its leaders, and syncretism, often blending the worship of Yahweh with pagan practices. The comparison to Sodom and Gomorrah (Genesis 19) would have resonated profoundly and terrifyingly with Isaiah's audience. These cities were archetypal symbols of extreme wickedness, particularly in terms of sexual immorality, pride, and lack of hospitality, and were universally known for their catastrophic divine judgment by fire and brimstone. By applying these names to Judah, Isaiah invoked a powerful cultural memory of ultimate depravity and its inevitable consequence, underscoring that Judah's sin was not merely a lapse but a deep-seated, systemic rebellion against the covenant God, placing them in a precarious position on the brink of similar divine wrath.
Key Themes
Isaiah 1:10 contributes significantly to several key themes woven throughout the book of Isaiah and the broader prophetic literature. It powerfully articulates the theme of Divine Indictment and Rebuke, demonstrating God's righteous anger against His people's unfaithfulness and their gross violation of the covenant. The shocking comparison to Sodom and Gomorrah underscores the Severity of Sin and its devastating consequences, revealing that Judah's moral decay had reached a critical, judgment-deserving level, despite their unique relationship with Yahweh. Despite the harsh condemnation, the imperative commands "Hear the word of the LORD" and "give ear unto the law of our God" introduce the crucial theme of a Call to Hear and Obey, implying that even in their dire state, there remains an opportunity for repentance and restoration through heeding God's instruction and turning from their wicked ways (Isaiah 1:16-17). This verse also sets the stage for the broader theme of Hypocrisy Unmasked, as it exposes the stark contrast between Judah's outward religious observance and their inward corruption, a theme further developed in subsequent verses where God rejects their empty sacrifices (Isaiah 1:11-15). Ultimately, it speaks to the importance of True Righteousness and Justice as the genuine expression of covenant faithfulness, in stark opposition to mere ritualism.
Exposition and Analysis
Key Word Analysis
This primitive root means "to hear intelligently," often implying "attention, obedience, etc.; causatively, to tell, etc." It's not merely about the physical act of perceiving sound, but about listening with understanding, internalizing the message, and a willingness to respond with obedience. In this context, it's a forceful divine command for the people to truly comprehend and internalize the divine message, leading to a fundamental change in their behavior and heart.
This term refers to "a word; by implication, a matter (as spoken of) or thing." It encompasses not just spoken utterances but also decrees, affairs, messages, and even deeds. Here, "the word of the LORD" signifies the authoritative, comprehensive divine revelation and command, demanding full attention and obedience from those addressed. It is the very essence of God's communication and will.
Meaning "a magistrate (as deciding) or other leader." This term denotes those in positions of authority, responsible for governance and justice within the community. By specifically addressing the "rulers of Sodom," Isaiah highlights that the corruption and injustice within Judah were systemic, originating from and perpetuated by those entrusted with leadership, who were meant to uphold God's law but had instead become agents of depravity.
Verse Breakdown
"Hear the word of the LORD"
This is an imperative command, a direct and urgent address from God through His prophet, calling for immediate and serious attention. It emphasizes that what follows is not merely human opinion or political rhetoric, but divine revelation, the authoritative message from Yahweh, the covenant God of Israel. The implication is that their failure to "hear" (in the sense of understanding and obeying) has led to their current predicament of spiritual and moral decay.
"ye rulers of Sodom"
This is a shocking and deeply insulting metaphor, directly equating the leaders of Judah with those of the notoriously wicked city of Sodom. It implies that the moral and spiritual corruption among Judah's governing class was so profound and pervasive that they mirrored the depravity that led to Sodom's destruction. This accusation highlights their egregious failure to uphold justice and righteousness, instead becoming instruments of oppression and ungodliness.
"give ear unto the law of our God"
This is a parallel imperative, reinforcing the initial command to "hear" and intensifying the call for attentive reception. "Give ear" (from ʼâzan') means to listen attentively, broadening one's ear to receive instruction with diligence and openness. "The law" (from tôwrâh') refers to God's instruction, precepts, and statutes, particularly the Mosaic covenant and its ethical demands. This phrase underscores that their rebellion was against the very foundation of their covenant relationship with God, whose divine instruction was meant to guide their lives in righteousness.
"ye people of Gomorrah"
This second metaphorical address extends the condemnation from the leaders to the entire populace, likening them to the inhabitants of Gomorrah, the companion city in wickedness and destruction. It signifies that the corruption was not confined to the elite but had permeated every level of society, making the entire nation complicit in the profound spiritual decay that mirrored these ancient, condemned cities, thus deserving similar judgment.
Literary Devices
Isaiah 1:10 is exceptionally powerful due to its masterful use of several literary devices. The most striking is Metaphor, where Judah's leaders are directly identified as "rulers of Sodom" and its people as "people of Gomorrah." This is not a literal claim but a potent symbolic comparison, leveraging the well-known biblical archetype of these cities as epitomes of extreme wickedness and divine judgment. This Symbolism serves to shock the audience into recognizing the severity of their own moral and spiritual corruption, implying they are ripe for a similar fate. The prophet also employs Apostrophe, directly addressing an absent or personified entity (in this case, the people of Judah, as if they were literally the inhabitants of Sodom and Gomorrah), which heightens the dramatic impact and personalizes the accusation with a searing directness. Furthermore, there is clear Parallelism in the structure: "Hear the word of the LORD, ye rulers of Sodom" is paralleled by "give ear unto the law of our God, ye people of Gomorrah," reinforcing the message through repetition and emphasizing both the divine command and the extent of the nation's spiritual degradation. This parallelism also highlights the profound Irony that those who claim to be God's chosen covenant people are behaving precisely like those utterly rejected and destroyed by Him.
Theological and Thematic Connections
Isaiah 1:10 serves as a stark reminder of God's unwavering holiness and His demand for genuine righteousness, not merely outward religious performance. Theologically, it underscores that a covenant relationship with God entails profound moral obligation and obedience to His law. When a people, even those specially chosen and blessed, descend into widespread injustice, corruption, and spiritual rebellion, they become indistinguishable from the most depraved societies in God's eyes. This verse highlights the prophetic principle that God's judgment is impartial, falling upon any who persistently reject His word and law, regardless of their religious heritage or elaborate rituals. It challenges the false security derived from national identity or religious affiliation without true transformation of heart and conduct, emphasizing that God values true justice and mercy over empty sacrifices.
Reflection and Application
Isaiah 1:10 stands as a timeless and sobering mirror for any community or individual claiming allegiance to God. It challenges us to look beyond superficial religious practices and confront the true condition of our hearts and actions. The prophet's scathing indictment of Judah's leaders and people as "Sodom" and "Gomorrah" forces us to consider the severity of our own sin and the potential for spiritual decay when justice, compassion, and genuine obedience are neglected. This verse compels us to examine whether our lives truly reflect the "word of the LORD" and the "law of our God," particularly in how we treat the vulnerable, pursue equity, and embody integrity in all spheres of life. It's a call to profound self-examination, urging us to recognize that God values righteous living far above empty rituals or mere profession of faith. The imperative invitation to "hear" and "give ear" remains open, offering the possibility of turning from a path of judgment to one of repentance, spiritual renewal, and a life that genuinely honors God through ethical conduct and heartfelt devotion.
Questions for Reflection
FAQ
Why does God call Judah "Sodom" and "Gomorrah" if they are His covenant people?
God calls Judah "Sodom" and "Gomorrah" not because they are literally those ancient cities, but as a powerful, shocking metaphor to highlight the extreme depth of their moral and spiritual corruption. Despite being His chosen covenant people, Judah had descended into widespread injustice, idolatry, and rebellion against God's law, particularly among its leaders and populace. The comparison signifies that their wickedness had reached a level comparable to these famously depraved cities, which were utterly destroyed by divine judgment for their sin (Genesis 19:24-25). It's a prophetic accusation designed to awaken them to the severity of their condition and the impending judgment if they did not repent. It underscores that God's judgment is based on righteousness and obedience, not merely on ethnic or covenantal identity without a corresponding transformed heart and life.
Christ-Centered Fulfillment
Isaiah 1:10, with its searing indictment of a rebellious people and its urgent call to "hear the word of the LORD" and "give ear unto the law of our God," finds its ultimate fulfillment and resolution in Jesus Christ. The "word of the LORD" that Judah failed to truly hear and obey is perfectly embodied in Christ, who is the living Word of God made flesh (John 1:1 and John 1:14). While Judah's leaders and people were likened to Sodom and Gomorrah due to their pervasive sin and rejection of God's law, Jesus perfectly fulfilled the law and lived a life of absolute righteousness, offering the perfect obedience that humanity failed to provide (Matthew 5:17). He did not merely call for hearing, but embodied the very truth to be heard, proclaiming the kingdom of God and calling all to repentance (Mark 1:15). Furthermore, the judgment threatened upon a rebellious Judah, mirroring that of Sodom and Gomorrah, was ultimately borne by Christ on the cross, as He became sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). Through His atoning sacrifice, those who truly "hear" His gospel and obey His call are delivered from the judgment that a "Sodom-like" sinfulness deserves, receiving forgiveness and the power to live according to God's true law, written now on their hearts by the Spirit (Jeremiah 31:33 and Hebrews 8:10). He is the one who enables us to truly "hear" and "give ear" in a way that leads to life.