Isaiah 1:10

THE SUMMONS TO JERUSALEM

Isaiah 1:10. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

The prophet being about to make a still more terrible announcement, puts forth a renewed call for attention. It is well worthy of our study. We find in it—
I. A STARTLING DESCRIPTION. “Rulers of Sodom, … people of Gomorrah.” What an astonishing declaration is this, that Sodom, Gomorrah, and Jerusalem are synonymous terms! It reminds us—

1. That men may be morally alike to those from whom they think themselves the furthest removed. Many a Protestant who hates the very name of Rome is himself a little Pope: he never doubts his own infallibility, and is ready to anathematise all who dare to dissent from him. Many a man who has never stood in the felon’s dock is a thief at heart [243] The people of Jerusalem were ready to thank God that they were not as Sodom and Gomorrah, whereas they really resembled the people they despised. For, like the inhabitants of those guilty cities, they had been living—

(1) In habitual self-indulgence. Self-indulgence may vary in its forms, but in its essential nature it is ever the same. The inhabitants of Sodom and Gomorrah had pandered to the lusts of the body, the inhabitants of Jerusalem to the lusts of the mind (see Isaiah 1:17; Isaiah 1:23; Isaiah 3:16, &c.)

(2) In habitual defiance of God. The sins of which they were guilty were as plainly condemned in God’s Word as were those by which the inhabitants of Sodom and Gomorrah polluted themselves. All sin is rebellion against God [246] and the manner in which we sin is comparatively unimportant (James 2:10). If we rebel against God, it does not matter much with what weapons we fight against Him.

2. That men may be utterly unconscious of their own real character. Self-delusion as to character is almost universal. Man can live in the practice of gross sin without any compunction of conscience. Laodicea and the foul criminal David are at peace until the rebukes of God begin to crash like thunders over their heads (Revelation 3:17; 2 Samuel 12:7). As such delusion is most common, so also it is most disastrous. It renders reform impossible. It sends men blindfolded into eternity to the most appalling surprises [249] The remedy for it is earnest, searching, prayerful self-examination, conducted in the light of God’s Word [252]

3. That God describes men according to their essential character. He does not take men according to their own estimates of their character and conduct, and ticket them accordingly. His description of men is often precisely the opposite of that which they would give of themselves, and even of what men would give of them. His neighbours as well as himself would doubtless have described the prosperous farmer (Luke 12:16) as a shrewd and wise man, but God pronounced him to be a fool. So here, these men who prided themselves that they were rulers of Jerusalem, the holy city, were declared to be “rulers of Sodom,” the vilest of cities. Are we quite sure that God describes us as we have been accustomed to describe ourselves?

[243] To us there seems a wide difference between the judge, with the robes of office on his back, mind in his eye, and dignity in his mien, and that poor, pale, haggard wretch at the bar, who throws stealthy glances around, and hangs his head with shame. Yet the difference that looks so great to man may be very small in the eyes of God; and would look small in ours if we knew the different upbringing and history of both. The judge never knew what it was to want a meal; the felon often went cold and hungry to bed. The one, sprung of wise, kind, reputable, and perhaps pious parents, was early trained to good, and launched, with all the advantages of school and college, on an honourable and high career; while the other, bred up a stranger to the amenities of cultivated and Christian society, had no such advantages. Born to misery, his struggles with misfortune and evil began at the cradle. None ever took him by the hand to lead him to church or school. A child of poverty, and the offspring of abandoned parents, he was taught no lessons but how to swear, and lie, and drink, and cheat, and steal. The fact is, it is just as difficult for some to be honest as it is easy for others. What merit has that judge in his honesty? None. He had no temptation to be else than honest. And so, I suspect, much of the morality of that unblemished character and decent life in which many trust, saying to some poor guilty thing, “Stand aside, I am holier than thou,” and pluming themselves on this, that they have not sinned as others have done—is due, less to their superior virtue, than to their more favourable circumstances. Have they not sinned as others have done? I reply, They have not been tempted as others have been. And so the difference between many honest men and decent women on the one hand, and those on the other hand on whom a brand of infamy has been burned, and the key of a prison turned, may be just the difference between the green branch on the tree and the white ashes on the hearth. This is bathed in the dews of night and fanned by the breath of heaven, while that, once as green, has been thrust into the burning fire—the one has been tried in a way that the other has not.—Guthrie.

[246] As every sin is a violation of a law, so every violation of a law reflects upon the lawmaker. It is the same offence to coin a penny and a piece; the same to counterfeit the seal of a subpœna, as of a pardon. The second table was writ by the hand of God as well as the first, and the majesty of God, as He is the lawgiver, is wounded in an adultery and a theft as well as in an idolatry or a blasphemy.—Donne, 1573–1631.

[249] Is there anything more terrible than a false confidence? It is an awful thing to wake up and find that what we have been trusting in is rotten. To embark gaily in a ship that on mid-ocean proves to be worm-eaten and leaky; for a man who believed himself to be wealthy to receive tidings that the failure of a bank has made him a beggar; for a sick man rejoicing in the cessation of his pain to be told by his physician that that is due only to the setting in of mortification that precedes death;—what horrible disappointments are these! But what poor and faint images they furnish of the horror of that man who lives in a state of delusion as to his spiritual condition, who dies in peace, imagining falsely that he is Christ’s, and who, when he has traversed the valley of the shadow of death—when he has reached that point from which there is no return, finds that the doors of heaven are shut against him, discovers that he is shrouded by thick darkness, and begins to feel the fires of hell kindling upon him! Can you picture to yourself his astonishment, his terror, his despair? Do not tell me that such a case is not conceivable—Christ declares that such cases are frequent (Matthew 7:21).

[252] “Examine yourselves:” a metaphor from metal, that is pierced through to see if it be gold within. Self-examination is a spiritual inquisition set up in one’s soul: a man must search his heart for sin as one would search a house for a traitor: or as Israel sought for leaven to burn it.—Watson, 1696.

This duty of examining and proving supposes that there is some sure standard, which if we go by, we are sure not to be deceived. Now that rule is the Word of God. But as in matters of doctrine men have left the Scripture, the sure rule, and taken up antiquity, universality, tradition, and the like for their pride, and by this means have fallen into the ditch; so in matters of godliness, when we should try ourselves according to the characters and signs that the Scripture deciphers, we take up principles in the world, the applause of others, the conversation of most in the world. And thus it is with us as men in an hospital, because every one is either wounded or lame, or some way diseased, therefore none are offensive to each other.—Burgess.

Men compare themselves with men, and readily with the worst, and flatter themselves with that comparative betterness. This is not the way to see spots, to look into the muddy streams of profane men’s lives; but look into the clear fountain of the Word, and there we may both discern and wash them; and consider the infinite holiness of God, and this will humble us to the dust.—Leighton, 1611–1684.

II. A SOLEMN SUMMONS. “Hear the word of the Lord; … give ear unto the law of our God.” What is the law to which attention is thus emphatically called? It is the great truth announced in the following verses (11–15), that worship offered by ungodly men is not only without value, but is positively hateful in the sight of God. The most flaming zeal concerning the externals of religion is often found in men of unholy life [255] Judas was evidently so zealous in such matters as completely to delude his fellow-disciples: even when Christ announced that there was a traitor in their midst, no suspicion turned towards him; the eleven were more ready to suspect themselves than him (Matthew 26:21). Attention to the externals of religion is in itself a good thing; but unless it be conjoined with integrity and benevolence, it will secure for us at the last not the commendation but the condemnation of the Judge (Matthew 23:23).

[255] Fruit-trees that bring forth the fairest and most beautiful blossoms, leaves, and shoots, usually bring forth the fewest and least fruits; because where nature is intent and vigorously pressing to do one work, spending its strength there, it is at the same time weak about other works; but distinct and several works of nature, in moderate and remiss degree, are all promoted at the same time. Generally those persons who are excessive and most curious about the forms of duties, have least of the power of godliness. The Pharisees were excessively careful about the outside of God’s worship. So it was among us of late years; bowing at the name of Jesus, the communion-table, surplice, common prayer, &c.,—those and suchlike were pressed with all eagerness and strictness. The body of religion was large and monstrous, but without a soul; or, if any, it was lean and feeble. These persons are like the Indian fig-tree that Pliny speaks of, which had leaves as broad as targets, but fruits no bigger than a bean. This is a foul fault among us at this day: men stand more about the forms of worship than about the power of it: they look so much after the way, manner, and circumstances that they almost lose the substance; things which are but as husks or shells to the kernels, or as leaves in respect of fruits.—Austen, 1656.

Many are set upon excess of ceremonies, because they are defective in the vital parts, and should have no religion if they had not this. All sober Christians are friends to outward decency and order; but it is the empty self-deceiver that is most for the unwarrantable inventions of man, and useth the worship of God but as a masque or puppet-show, where there are great doings with little life, and to little purpose. The chastest woman will wash her face; but it is the harlot, or wanton, or deformed, that will paint it. The soberest and the comeliest will avoid a nasty or ridiculous habit, which may make them seem uncomely where they are not; but a curious dress and excessive care doth signify a crooked or deformed body, or a filthy skin, or, which is worst, an empty soul, that hath need of such a covering. Consciousness of such greater want doth cause them to seek those poor supplies. The gaudiness of men’s religion is not the best sign that it is sincere. Simplicity is the ordinary attendant of sincerity. It hath long been a proverb, “The more ceremony, the less substance; and the more compliment, the more craft.”—Baxter, 1615–1691.