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Commentary on Isaiah 1 verses 16–20
Though God had rejected their services as insufficient to atone for their sins while they persisted in them, yet he does not reject them as in a hopeless condition, but here calls upon them to forsake their sins, which hindered the acceptance of their services, and then all would be well. Let them not say that God picked quarrels with them; no, he proposes a method of reconciliation. Observe here,
I. A call to repentance and reformation: "If you would have your sacrifices accepted, and your prayers answered, you must begin your work at the right end: Be converted to my law" (so the Chaldee begins this exhortation), "make conscience of second-table duties, else expect not to be accepted in the acts of your devotion." As justice and charity will never atone for atheism and profaneness, so prayers and sacrifices will never atone for fraud and oppression; for righteousness towards men is as much a branch of pure religion as religion towards God is a branch of universal righteousness.
1.They must cease to do evil, must do no more wrong, shed no more innocent blood. This is the meaning of washing themselves and making themselves clean, Isa 1:16. It is not only sorrowing for the sin they had committed, but breaking off the practice of it for the future, and mortifying all those vicious affections and dispositions which inclined them to it. Sin is defiling to the soul. Our business is to wash ourselves from it by repenting of it and turning from it to God. We must put away not only that evil of our doings which is before the eye of the world, by refraining from the gross acts of sin, but that which is before God's eyes, the roots and habits of sin, that are in our hearts; these must be crushed and mortified.
2.They must learn to do well. This was necessary to the completing of their repentance. Note, It is not enough that we cease to do evil, but we must learn to do well. (1.) We must be doing, not cease to do evil and then stand idle. (2.) We must be doing good, the good which the Lord our God requires and which will turn to a good account. (3.) We must do it well, in a right manner and for a right end; and, (4.) We must learn to do well; we must take pains to get the knowledge of our duty, be inquisitive concerning it, in care about it, and accustom ourselves to it, that we may readily turn our hands to our work and become masters of this holy art of doing well. He urges them particularly to those instances of well-doing wherein they had been defective, to second-table duties: "Seek judgment; enquire what is right, that you may do it; be solicitous to be found in the way of your duty, and do not walk carelessly. Seek opportunities of doing good: Relieve the oppressed, those whom you yourselves have oppressed; ease them of their burdens, Isa 58:6. You, that have power in your hands, use it for the relief of those whom others do oppress, for that is your business. Avenge those that suffer wrong, in a special manner concerning yourselves for the fatherless and the widow, whom, because they are weak and helpless, proud men trample upon and abuse; do you appear for them at the bar, on the bench, as there is occasion. Speak for those that know not how to speak for themselves and that have not wherewithal to gratify you for your kindness." Note, We are truly honouring God when we are doing good in the world; and acts of justice and charity are more pleasing to him than all burnt-offerings and sacrifices.
II. A demonstration, at the bar of right reason, of the equity of God's proceedings with them: "Come now, and let us reason together (Isa 1:18); while your hands are full of blood I will have nothing to do with you, though you bring me a multitude of sacrifices; but if you wash, and make yourselves clean, you are welcome to draw nigh to me; come now, and let us talk the matter over." Note, Those, and those only, that break off their league with sin, shall be welcome into covenant and communion with God; he says, Come now, who before forbade them his courts. See Jam 4:8. Or rather thus: There were those among them who looked upon themselves as affronted by the slights God put upon the multitude of their sacrifices, as ch. 58:3, Wherefore have we fasted (say they) and thou seest not? They represented God as a hard Master, whom it was impossible to please. "Come," says God, "let us debate the matter fairly, and I doubt not but to make it out that my ways are equal, but yours are unequal," Eze 18:25. Note, Religion has reason on its side; there is all the reason in the world why we should do as God would have us do. The God of heaven condescends to reason the case with those that contradict him and find fault with his proceedings; for he will be justified when he speaks, Psa 51:4. The case needs only to be stated (as it is here very fairly) and it will determine itself. God shows here upon what terms they stood (as he does, Eze 18:21-24; Eze 33:18, Eze 33:19) and then leaves it to them to judge whether these terms are not fair and reasonable.
1.They could not in reason expect any more then, if they repented and reformed. they should be restored to God's favour, notwithstanding their former provocations. "This you may expect," says God, and it is very kind; who could have the face to desire it upon any other terms? (1.) It is very little that is required, "only that you be willing and obedient, that you consent to obey" (so some read it), "that you subject your wills to the will of God, acquiesce in that, and give up yourselves in all things to be ruled by him who is infinitely wise and good" Here is no penance imposed for their former stubbornness, nor the yoke made heavier or bound harder on their necks; only, "Whereas hitherto you have been perverse and refractory, and would not comply with that which was for your own good, now be tractable, be governable" He does not say, "If you be perfectly obedient," but, "If you be willingly so;" for, if there be a willing mind, it is accepted. (2.) That is very great which is promised hereupon. [1.] That all their sins should be pardoned to them, and should not be mentioned against them. "Though they be as red as scarlet and crimson, though you lie under the guilt of blood, yet, upon your repentance, even that shall be forgiven you, and you shall appear in the sight of God as white as snow." Note, The greatest sinners, if they truly repent, shall have their sins forgiven them, and so have their consciences pacified and purified. Though our sins have been as scarlet and crimson, as deep dye, a double dye, first in the wool of original corruption and afterwards in the many threads of actual transgression - though we have been often dipped, by our many backslidings, into sin, and though we have lain long soaking in it, as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly discharge the stain, and, being by it purged as with hyssop, we shall be clean, Psa 51:7. If we make ourselves clean by repentance and reformation (Isa 1:16), God will make us white by a full remission. [2.] That they should have all the happiness and comfort they could desire. "Be but willing and obedient, and you shall eat the good of the land, the land of promise; you shall have all the blessings of the new covenant, of the heavenly Canaan, all the good of the land." Those that go on in sin, though they may dwell in a good land, cannot with any comfort eat the good of it; guilt embitters all; but, if sin be pardoned, creature-comforts become comforts indeed.
2.They could not in reason expect any other than that, if they continued obstinate in their disobedience, they should be abandoned to ruin, and the sentence of the law should be executed upon them; what can be more just? (Isa 1:20); "If you refuse and rebel, if you continue to rebel against the divine government and refuse the offers of the divine grace, you shall be devoured with the sword, with the sword of your enemies, which shall be commissioned to destroy you - with the sword of God's justice, his wrath, and vengeance, which shall be drawn against you; for this is that which the mouth of the Lord has spoken, and which he will make good, for the maintaining of his own honour." Note, Those that will not be governed by God's sceptre will certainly and justly be devoured by his sword.
"And now life and death, good and evil, are thus set before you. Come, and let us reason together. What have you to object against the equity of this, or against complying with God's terms?"
The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, says the Lord, I desire not the death of the sinner, but rather his repentance;" [Ezekiel 33:11] adding, moreover, this gracious declaration, "Repent, O house of Israel, of your iniquity." [Ezekiel 18:30] Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. [2 Chronicles 7:14] And in another place He speaks thus: "Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things." [Isaiah 1:16-20] Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].
And that expression, "The sword shall devour you," does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, "The sword shall devour you: for the mouth of the Lord hath spoken it." And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour.
(Verse 19, 26.) If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken. Free will is preserved, so that on either side, not by the prejudice of God, but by the merits of each individual, there may be either punishment or reward. By the good of the land, I believe those things are meant that we read of in the psalm: I believe that I shall see the goodness of the Lord in the land of the living (Psalm 27:13); and: Blessed are the meek, for they shall inherit the earth (Matthew 5:3). Certainly, because he spoke to the Jews, who were not yet able to understand spiritual things, he promises them the goods of the present age, so that they may at least be enticed by the present things and do what is commanded. And because they did not want to listen, but on the contrary provoked the Holy One of Israel to anger, therefore the sword devoured them, that is, the Roman army destroyed them. And he says that all these things will happen because the mouth of the Lord has spoken. His judgment, with the sins of men remaining, cannot be changed.
Moreover, we know that even holy people have been given over bodily to Satan or to great sufferings on account of some slight sins. For the divine clemency does not permit the least blemish or stain to be found in them on the day of judgment. According to the words of the prophet, which are in fact God’s, he purges away all the dross of their uncleanness in the present so that he may bring them to eternity like fire-tried gold or silver, in need of no penal cleansing.
He who forgives sins is proclaimed to be just and merciful; we know with the greatest of ease that the forgiveness of sins is granted only to the converted, and the punishment of eternal damnation is inflicted only on those who remain in sin.…In Isaiah is found a similar declaration from the divine Word against the recalcitrant who scorn the divine clemency. In this declaration it is made known that one obeys the divine commands not without reason and that one does not remain in evil without punishment.…
Who, I ask, is so hard and altogether inert that, in these words of the highest admonition, if he is not called to conversion out of the pleasure of what is promised, he is not at least compelled by the fear of punishment? Salvation will not accept the one who scorns the divine words, but the sword will devour him.
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SUMMARY
Isaiah 1:20 delivers a stark divine ultimatum to the nation of Judah and its capital, Jerusalem, serving as the grim counterpoint to the promise of blessing presented in the preceding verse. It unequivocally declares that if the people persist in their stubborn refusal to obey God and continue in active rebellion against His covenant, they will face devastating consequences, specifically military defeat and utter destruction by the sword. This pronouncement is not a mere human threat but a certain and unalterable declaration, unequivocally affirmed by the immutable authority of the Lord Himself, underscoring both the gravity of disobedience and the absolute certainty of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 1:20 employs several powerful literary devices to convey its message with maximum impact. The most prominent is Contrast, as this verse stands in stark opposition to the promise of blessing for obedience presented in Isaiah 1:19, creating a clear and unavoidable "either/or" scenario for the audience. This rhetorical device powerfully highlights the conditional nature of the covenant relationship and the immense gravity of their choices. Symbolism is profoundly evident in the phrase "devoured with the sword," where the "sword" represents not merely a physical weapon but the broader concept of military defeat, violent destruction, divine judgment, and national calamity. This is a highly resonant and frequently used prophetic motif for the devastating consequences of sin. Furthermore, the concluding phrase "for the mouth of the LORD hath spoken it" utilizes Anthropomorphism, attributing a human physical characteristic (a mouth) to God. This device serves to emphasize the directness, clarity, and undeniable authority of God's pronouncement, making His word tangible and underscoring its absolute certainty and power to bring about what it declares.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 1:20 profoundly articulates the biblical principle that divine grace and human responsibility are inextricably linked within the covenant relationship. While God extends an invitation to reason and reconciliation, demonstrating His patience and mercy, He also upholds His righteous and holy character by declaring the inevitable and severe consequences of persistent rebellion. This verse powerfully reinforces the concept of a just God who, though slow to anger and abounding in steadfast love, will ultimately execute righteous judgment on unrepentant sin. It speaks to the utter seriousness of rejecting divine authority and the immutable nature of God's word—what He declares, whether a promise of blessing or a warning of judgment, will certainly come to pass. This serves as a timeless reminder that God's covenant relationship with His people demands faithfulness and obedience, and deviation from it carries severe repercussions, demonstrating that God's love does not negate His justice but works in concert with it.
REFLECTION AND APPLICATION
Isaiah 1:20, though addressed to ancient Judah in a specific historical context, resonates with profound and timeless relevance for believers today. It serves as a potent reminder that our relationship with God is not passive or merely transactional, but requires active obedience, a willing heart, and a continuous turning towards His will. The stark choice presented—to obey and receive blessing, or to refuse and rebel and face dire consequences—is a foundational and enduring spiritual principle. This verse challenges us to honestly examine our own lives: are we truly "willing and obedient" to God's revealed will in all areas, or are there subtle or overt areas where we are "refusing and rebelling" against His clear commands, the promptings of the Holy Spirit, or the wisdom of His Word? It calls us to take God's warnings as seriously as His promises, recognizing that His word is utterly reliable in both its declarations of grace and its pronouncements of judgment. Understanding the severity of rebellion should cultivate a deeper reverence for God, a profound gratitude for His mercy, and a greater urgency for sincere repentance when we stray, fostering a desire to walk in humility and unwavering faithfulness, trusting in His justice as much as we rely on His boundless mercy.
Questions for Reflection
FAQ
Is this verse only applicable to ancient Israel, or does it have relevance for believers today?
Answer: While Isaiah 1:20 was directly addressed to the nation of Judah in a specific historical and covenantal context, the underlying principles it conveys are timeless and universally applicable. The verse powerfully illustrates fundamental truths about God's unchanging character (His justice, His faithfulness to His word) and humanity's enduring responsibility (the profound consequences of rebellion versus the blessings of obedience). For believers today, "devoured with the sword" may not always manifest as literal military defeat, but the principle of severe consequences for persistent, unrepentant rebellion against God's will remains. This can include spiritual barrenness, a loss of peace and joy, fractured fellowship with God and others, and even divine discipline in various forms, both individually and corporately within the church. The call to choose active obedience over passive or active rebellion, and the certainty of God's word, are enduring truths for all who claim to follow Him.
What does "devoured with the sword" mean in a contemporary spiritual sense?
Answer: In a contemporary spiritual sense, "devoured with the sword" can be understood metaphorically as experiencing the destructive and consuming consequences of choosing a path of persistent disobedience and rebellion against God. While not necessarily a literal physical sword, it can represent the spiritual, emotional, relational, and even circumstantial fallout that inevitably results from living outside of God's will. This might manifest as a profound loss of joy, peace, and purpose; the fracturing of vital relationships; spiritual barrenness and a sense of distance from God; or experiencing the natural, often painful, consequences of sinful choices that lead to self-destruction. It underscores that rebellion against God ultimately leads to a consuming emptiness and the destruction of true well-being, contrasting sharply with the abundant and flourishing life offered through obedience and submission to Him, as described by Jesus in John 10:10.
CHRIST-CENTERED FULFILLMENT
Isaiah 1:20, with its stark warning of inevitable judgment for rebellion, finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. Humanity, like ancient Israel, has universally "refused and rebelled" against God's perfect will, justly deserving to be "devoured with the sword" of divine justice and eternal separation. However, Christ, the perfectly obedient Son of God, willingly took upon Himself the full curse of this rebellion. He became the spotless Lamb of God, who, through His crucifixion, was "devoured" by the wrath of God on our behalf, bearing the full weight of the judgment that we deserved (Galatians 3:13). His perfect obedience, even unto the ignominious death on the cross (Philippians 2:8), stands in stark contrast to Israel's chronic rebellion and humanity's persistent defiance, providing the sole pathway for humanity to escape the "sword" of divine judgment. Now, "the mouth of the LORD" speaks not only of judgment but, preeminently, of boundless grace, forgiveness, and salvation through faith in Christ (John 3:16). For those who believe and are united with Him, the destructive sword of judgment is replaced by the life-giving Word of God, which, though still a "two-edged sword" piercing to the division of soul and spirit (Hebrews 4:12), now judges sin within the believer to purify, sanctify, and save, rather than to utterly destroy. In Christ, the threat of being "devoured with the sword" is transformed into the promise of eternal life and reconciliation with a holy God.