Isaiah 1:16
Verse
Context
Meaningless Offerings
15When you spread out your hands in prayer, I will hide My eyes from you; even though you multiply your prayers, I will not listen. Your hands are covered with blood. 16Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! 17Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.”
Sermons
A.W. TozerA.W. Tozer
Winkie Pratney
Sandeep Poonen
Zac PoonenZac Poonen
Joshua DanielSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wash you - Referring to the preceding verse, "your hands are full of blood;" and alluding to the legal washing commanded on several occasions. See Lev 14:8, Lev 14:9, Lev 14:47.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The first three run thus: "Wash, clean yourselves; put away the badness of your doings from the range of my eyes; cease to do evil." This is not only an advance from figurative language to the most literal, but there is also an advance in what is said. The first admonition requires, primarily and above all, purification from the sins committed, by means of forgiveness sought for and obtained. Wash: rachatzu, from râchatz, in the frequent middle sense of washing one's self. Clean yourselves: hizdaccu, with the tone upon the last syllable, is not the niphal of zâkak, as the first plur. imper. niph. of such verbs has generally and naturally the tone upon the penultimate (see Isa 52:11; Num 17:10), but the hithpael of zacah for hizdaccu, with the preformative Tav resolved into the first radical letter, as is very common in the hithpael (Ges. 54, 2, b). According to the difference between the two synonyms (to wash one's self, to clean one's self), the former must be understood as referring to the one great act of repentance on the part of a man who is turning to God, the latter to the daily repentance of one who has so turned. The second admonition requires them to place themselves in the light of the divine countenance, and put away the evil of their doings, which was intolerable to pure eyes (Hab 1:13). They were to wrestle against the wickedness to which their actual sin had grown, until at length it entirely disappeared. Neged, according to its radical meaning, signifies prominence (compare the Arabic ne‛gd, high land which is visible at a great distance), conspicuousness, so that minneged is really equivalent to ex apparentia.
Jamieson-Fausset-Brown Bible Commentary
God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Psa 51:2, Psa 51:7, Psa 51:10). before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jer 32:19).
John Gill Bible Commentary
Wash ye, make you clean, &c. These two words are to be regarded as one, since they intend the same thing, and suppose the persons spoken to to be unclean, as they were, notwithstanding their legal sacrifices and ceremonial ablutions; and are designed to convince them of it, to bring them to a sense of their inability to cleanse themselves, to lead them to inquire after the proper means of it, and so to the fountain of Christ's blood to wash in, which only cleanses from it: put away the evil of your doings from before mine eyes; the exhortation is not barely to put away their doings, but the evil of them, and that not from themselves, but from before the eyes of God, from the eyes of his vindictive justice, which is only done by the sacrifice of Christ; and the use of this exhortation is to show the necessity of putting away sin to salvation, and the insufficiency of the blood of bulls and goats to do it, since, notwithstanding these, it remains untaken away; and to direct to the sacrifice of Christ, which effectually does it. Cease to do evil; either from ceremonial works done with a wicked mind, or from outward immoralities, such as shedding innocent blood, oppressing the fatherless and widow, things mentioned in the context; it denotes a cessation from a series and course of sinning, otherwise there is no ceasing from sin in this life.
Matthew Henry Bible Commentary
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?"
Tyndale Open Study Notes
1:16 Wash . . . and be clean! The people were defiled by their sin and the uncleanness of their sacrifices. To be clean in God’s eyes, they needed to change their behavior, get rid of their sins, and give up their evil ways (see also 1:18).
Isaiah 1:16
Meaningless Offerings
15When you spread out your hands in prayer, I will hide My eyes from you; even though you multiply your prayers, I will not listen. Your hands are covered with blood. 16Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! 17Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.”
- Scripture
- Sermons
- Commentary
What Is It to Accept Jesus
By A.W. Tozer27K37:59Sinners PrayerISA 1:16In this sermon, the preacher emphasizes the importance of accepting Christ and making one's calling and election sure. He compares accepting Christ to having a compass on a sea journey, stating that without it, one will sail in circles and eventually perish. The preacher criticizes the idea of accepting Jesus and continuing to live in sin, emphasizing the need for repentance and transformation. He references the story of the prodigal son as an example of leaving behind a sinful lifestyle and returning to God.
The Voice of Reason
By A.W. Tozer4.3K38:56ReasonISA 1:16In this sermon, the preacher emphasizes the power of the gospel to transform lives. He acknowledges that many of the hymns we sing were written by individuals who were once evil and in bondage, but were set free by the gospel. The preacher highlights the importance of immediate action and doing the will of God. He also discusses the lost condition of mankind and the love of God for humanity. The sermon emphasizes that the gospel is not just a belief, but a fact supported by the Bible and the countless lives that have been changed by it.
Counterfeit Conversion (6 of 6)
By Winkie Pratney1.7K52:05ISA 1:16In this sermon, the speaker emphasizes the importance of not rushing through the preaching of the word of God. He encourages the audience to thoroughly analyze and understand the message, ensuring that nothing is missed. The speaker also emphasizes the need for personal reflection and examination, asking questions such as whether one has played with the demonic or is holding onto secret sins. The sermon also discusses the transformation of a man who was once lost but found salvation, and how he became a testimony of God's grace. The speaker concludes by discussing the characteristics of good ground for the seed of God's word to take root and bear fruit.
Standing Pure for God in a Day of Compromise
By Sandeep Poonen1.5K51:18ISA 1:16DAN 3:16MAT 6:22LUK 12:35LUK 12:49ROM 5:5
This sermon emphasizes the importance of preparing to meet God, focusing on purity, rejecting the seductions of the world, and being willing to stand alone for God. It challenges believers to prioritize holiness, address sinful behaviors, and be ready for the imminent return of Jesus. The message highlights the need to be dressed in readiness, keep lamps alight, and be willing to face rejection from the world for the sake of following Christ.
(Galatians) Ch4:8-Ch5:13
By Zac Poonen1.4K1:16:46ISA 1:13ISA 1:16ISA 54:1GAL 4:21GAL 4:27In this sermon, the speaker focuses on the concept of being a child of God and the responsibility that comes with it. He emphasizes that although we may call God our Father and live under the age of grace, if we continue to live defeated by sin, we are no better than those under the old covenant. The speaker highlights that God has made provision for us to no longer be slaves but to become grown-up sons and heirs through Him. He warns against turning our freedom into an opportunity for indulging in sinful desires and instead encourages serving one another through love. The sermon also mentions the example of the apostle Paul, who despite his physical appearance and weaknesses, was used mightily by God to bring the message of freedom from sin's power.
The Sin of Being Unloving (Telugu)
By Zac Poonen1.1K50:37PSA 16:11ISA 1:16MAT 8:10MAT 22:37MAT 22:39MAT 23:33LUK 10:292TI 2:19JAS 4:17
This sermon emphasizes the importance of having a strong foundation in God, highlighting the need to abstain from wickedness and run away from sin as a mark of being God's people. It discusses the significance of loving God with all our heart and loving others as ourselves, as the core commandments of the Bible. The speaker delves into the sin of inaction, stressing the need to act in love towards others and to continually strive to identify and eliminate sin in our lives to become more like Jesus.
Hidden Sin - Part 4
By Joshua Daniel1.0K08:50ISA 1:16
This sermon emphasizes the importance of character, integrity, and righteousness in the Christian life. It addresses issues of deceit, hypocrisy, greed, and impurity, warning against living a life contrary to God's standards. The speaker challenges individuals to examine their hearts, repent of their sins, and seek to live in alignment with Christ's nature and the divine standards set by God.
Come . . . Though Your Sins Be as Scarlet
By Fred Whitmore1.0K38:08Invitation to SalvationForgivenessISA 1:16Fred Whitmore emphasizes God's gracious invitation to sinners, urging them to come and reason together with Him, despite their scarlet sins. He highlights the transformative power of God's forgiveness, which can turn sins as red as crimson into purity, akin to snow. Whitmore explains that while sin separates humanity from God, the sacrifice of Jesus Christ provides a way for reconciliation and cleansing. He warns of the urgency of accepting this invitation, as tomorrow is not guaranteed, and stresses that true salvation is offered freely through faith in Christ. Ultimately, he calls for a personal response to God's call for repentance and acceptance of His grace.
Why I Don't Have a Television
By Mose Stoltzfus9781:28:42ISA 1:16MAT 6:33ROM 12:91CO 10:14EPH 5:112TI 2:19JAS 1:27In this sermon, the speaker addresses the negative impact of television on society, particularly on children. The speaker expresses concern about the frequency of violence portrayed on television and how it desensitizes people to real-life violence. They emphasize the importance of redeeming time and making good use of it, contrasting the amount of time spent on television versus in church. The speaker also highlights the harmful effects of television on children, stating that it offends and leads them astray. They reference several scriptures, including Proverbs 4, Ephesians 5:14-16, and Mark 9:42, to support their arguments.
God Brought Revival - Who May Ascend Into the Hill of the Lord
By Shane Idleman74237:21ISA 1:16
This sermon emphasizes the need for revival in the church and individuals, focusing on the importance of clean hands, a pure heart, and avoiding idolatry. It calls for self-examination, repentance, and a genuine relationship with God. The speaker highlights the power of revival to awaken believers, restore faith, and bring about spiritual transformation.
Can You Be Reasoned With
By Carter Conlon55744:32ISA 1:16ISA 1:18
This sermon from Isaiah chapter one challenges believers to be reasoned with by God, to seek justice, defend the vulnerable, and speak life in a culture of darkness. It emphasizes the need for humility, obedience, and a transformation of speech and actions to align with God's ways. The message calls for standing against hatred, division, and violence, and being a voice for forgiveness, reconciliation, and righteousness in a society engulfed by godlessness.
Obeying God
By A.W. Tozer0ObedienceReformationISA 1:16ACT 13:46A.W. Tozer emphasizes the necessity of reformation among Christians, arguing that true regeneration cannot occur without first addressing the need for obedience to God's voice. He highlights the dire consequences of rejecting God's message, as illustrated by Paul and Barnabas turning to the Gentiles. Tozer calls for a cleansing of evil deeds and a commitment to justice and righteousness, urging believers to respond to God's invitation for transformation. He stresses that the Holy Spirit will not regenerate those who remain stubborn and unyielding. Ultimately, Tozer's message is a call to action for Christians to align their lives with God's will.
Practical Godliness
By A.W. Pink0Practical GodlinessObedience to GodISA 1:162TI 3:16A.W. Pink emphasizes the necessity of practical godliness in the life of a young convert, highlighting that understanding the truth through the Holy Spirit is just the beginning. He stresses the importance of using Scripture for reproof, correction, and instruction, urging believers to align their lives with God's will by ceasing to do evil and learning to do good. Pink warns that neglecting this path leads to missed blessings and a lack of divine favor, as God observes our conduct and responds accordingly. He calls for a diligent study of the Word, not merely for intellectual knowledge but for practical application in daily life, underscoring that true obedience is essential for effective prayer and a close relationship with God. Ultimately, Pink encourages believers to pursue a life that adorns the doctrine of God through consistent obedience and heartfelt repentance.
Entire Sanctification in Prophecy
By Dougan Clark0ISA 1:16ISA 6:1EZK 36:25HOS 2:16JOL 2:28MAL 3:3Dougan Clark preaches on the Major Prophets Isaiah, Jeremiah, Ezekiel, and Daniel, highlighting their prophecies about believers' sanctification in the gospel era under the reign of Christ. Isaiah's call to prophetic office and vision of the pre-existent Christ in chapter six symbolize the baptism with the Holy Ghost. Isaiah emphasizes repentance, faith, and trusting in God's mercy for salvation. Ezekiel's prophecy in chapter 36 speaks of cleansing from sin and receiving a new heart and spirit through the Holy Spirit, pointing to justification and sanctification. The Minor Prophets also allude to holiness, with Hosea symbolizing the intimate relationship between believers and God as a marriage union, and Joel prophesying the outpouring of the Holy Spirit for purification and empowerment in service.
The Captivity of Judah
By C.I. Scofield02CH 36:16PRO 29:1ISA 1:16JER 7:3HEB 12:25C.I. Scofield delivers a powerful sermon on the consequences of rejecting God's remedy, as seen in the wickedness of the king, priests, and people of Judah. Despite warnings from prophets like Jeremiah and Isaiah, the people continued to mock and despise God's messengers and His words, leading to the inevitable judgment when 'there was no remedy.' Scofield emphasizes that when God's remedy is rejected, there is no hope for redemption, highlighting the importance of heeding God's warnings and instructions to avoid spiritual destruction.
Titus 1:12-14
By St. John Chrysostom0PSA 51:10ISA 1:16ISA 55:8ACT 17:231CO 9:20TIT 1:12TIT 1:14John Chrysostom delves into the complexities of Paul quoting Epimenides, a Cretan prophet, who called the Cretians liars, to emphasize the importance of rebuking and correcting those who stray from the faith and are influenced by false teachings. Chrysostom explains how Paul strategically uses Greek testimonies to confront and challenge the beliefs of the Athenians, highlighting the need to address different audiences with tailored approaches. He stresses the significance of sound doctrine, rebuking sharply when necessary, and avoiding distractions from Jewish fables and man-made commandments that deviate from the truth.
Hebrews 7:1-10
By St. John Chrysostom0PSA 121:4ISA 1:16MAT 5:8MAT 15:19ROM 9:16HEB 7:4HEB 7:8John Chrysostom preaches on the significance of Melchisedec, King of Salem, Priest of the Most High God, as a type of Christ, emphasizing his titles 'King of Righteousness' and 'King of Peace' which point to Jesus. Chrysostom explains the mysterious nature of Melchisedec, being without father, mother, genealogy, beginning of days, or end of life, likening him to the Son of God. He highlights Melchisedec's superiority over Abraham, the Levites, and the Jewish priesthood, showing how the priesthood of Melchisedec foreshadows the eternal priesthood of Christ. Chrysostom urges believers to guard themselves against spiritual slumber, emphasizing the importance of free will in choosing righteousness and the need for repentance to cleanse the soul from sin.
2 Timothy 2:20, 21
By St. John Chrysostom0ISA 1:16MAT 7:21LUK 6:36EPH 5:271TI 4:122TI 2:202TI 2:23John Chrysostom preaches about the importance of purging oneself from dishonorable behaviors to become vessels of honor, sanctified for the Master's use. He explains that in a great house, there are vessels of different materials, symbolizing the diversity of people in the world, some for honor and some for dishonor. Chrysostom emphasizes the need for individuals to cleanse themselves from sinful behaviors and choose to be vessels of honor through their own decisions. He also highlights the significance of fleeing youthful lusts, following righteousness, faith, charity, and peace, and avoiding foolish and unlearned questions that lead to strife.
First, My Brother!
By John Henry Jowett0ISA 1:16John Henry Jowett emphasizes the importance of reconciliation and purity in our worship to God. He explains that God looks at the state of our hearts when we bring offerings to Him, rejecting defiled gifts but accepting those brought with clean hands. Jowett uses the example of the widow's mite to illustrate the significance of sacrifice and purity in our offerings. He highlights how broken relationships and unresolved conflicts can hinder our worship and urges the congregation to prioritize reconciliation before presenting gifts to the Lord.
The Justice of God—and the Sins of Our Country
By Samuel Davies02CH 7:14PRO 28:13ISA 1:16JER 18:7EZK 18:30JOL 3:13AMO 3:6LUK 13:3ROM 2:5REV 3:19Samuel Davies, in his sermon 'The Justice of God—and the Sins of Our Country,' passionately addresses the sins of the people and the nation, attributing calamities to God's providence due to their wickedness. He vividly describes the prevalent sins of the land, from drunkenness and profanity to neglect of true religion and immorality. Davies urges for repentance and a return to God, warning of the impending consequences of continued sin and the necessity of a thorough reformation for the preservation and restoration of the country.
Atonement, Justification, Sanctification
By Harald Lindström0ISA 1:16MAT 5:19ROM 6:22EPH 2:8JAS 2:17Harald Lindström preaches about the importance of salvation through faith, emphasizing the distinction between justification and sanctification. He delves into Wesley's view of salvation, highlighting the foundational role of atonement in both forgiveness and the transformation of the soul. Wesley's doctrine stresses the necessity of repentance and its fruits as a precursor to faith, although faith alone is the immediate condition for justification. The sermon underscores the significance of sanctification as the ultimate goal of salvation, leading to a restoration of the soul to its original purity and divine nature.
"Loose Him, and Let Him Go!"
By T. Austin-Sparks0JOB 33:22PSA 24:3PSA 27:2PSA 145:18ISA 1:16ISA 58:9HOS 12:6MAT 3:2HEB 7:19JAS 4:81PE 4:7James emphasizes the importance of drawing near to God, highlighting the significance of approaching Him in worship and communion, seeking to enter into a close relationship with Him. The term 'eggizo' signifies moving closer to God in space and time, signifying acceptable worship and communion with Him. Cleansing and purifying oneself are essential steps after drawing near to God, symbolizing a moral and ethical purification from sin, preparing one to enter God's holy presence.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wash you - Referring to the preceding verse, "your hands are full of blood;" and alluding to the legal washing commanded on several occasions. See Lev 14:8, Lev 14:9, Lev 14:47.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The first three run thus: "Wash, clean yourselves; put away the badness of your doings from the range of my eyes; cease to do evil." This is not only an advance from figurative language to the most literal, but there is also an advance in what is said. The first admonition requires, primarily and above all, purification from the sins committed, by means of forgiveness sought for and obtained. Wash: rachatzu, from râchatz, in the frequent middle sense of washing one's self. Clean yourselves: hizdaccu, with the tone upon the last syllable, is not the niphal of zâkak, as the first plur. imper. niph. of such verbs has generally and naturally the tone upon the penultimate (see Isa 52:11; Num 17:10), but the hithpael of zacah for hizdaccu, with the preformative Tav resolved into the first radical letter, as is very common in the hithpael (Ges. 54, 2, b). According to the difference between the two synonyms (to wash one's self, to clean one's self), the former must be understood as referring to the one great act of repentance on the part of a man who is turning to God, the latter to the daily repentance of one who has so turned. The second admonition requires them to place themselves in the light of the divine countenance, and put away the evil of their doings, which was intolerable to pure eyes (Hab 1:13). They were to wrestle against the wickedness to which their actual sin had grown, until at length it entirely disappeared. Neged, according to its radical meaning, signifies prominence (compare the Arabic ne‛gd, high land which is visible at a great distance), conspicuousness, so that minneged is really equivalent to ex apparentia.
Jamieson-Fausset-Brown Bible Commentary
God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Psa 51:2, Psa 51:7, Psa 51:10). before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jer 32:19).
John Gill Bible Commentary
Wash ye, make you clean, &c. These two words are to be regarded as one, since they intend the same thing, and suppose the persons spoken to to be unclean, as they were, notwithstanding their legal sacrifices and ceremonial ablutions; and are designed to convince them of it, to bring them to a sense of their inability to cleanse themselves, to lead them to inquire after the proper means of it, and so to the fountain of Christ's blood to wash in, which only cleanses from it: put away the evil of your doings from before mine eyes; the exhortation is not barely to put away their doings, but the evil of them, and that not from themselves, but from before the eyes of God, from the eyes of his vindictive justice, which is only done by the sacrifice of Christ; and the use of this exhortation is to show the necessity of putting away sin to salvation, and the insufficiency of the blood of bulls and goats to do it, since, notwithstanding these, it remains untaken away; and to direct to the sacrifice of Christ, which effectually does it. Cease to do evil; either from ceremonial works done with a wicked mind, or from outward immoralities, such as shedding innocent blood, oppressing the fatherless and widow, things mentioned in the context; it denotes a cessation from a series and course of sinning, otherwise there is no ceasing from sin in this life.
Matthew Henry Bible Commentary
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?"
Tyndale Open Study Notes
1:16 Wash . . . and be clean! The people were defiled by their sin and the uncleanness of their sacrifices. To be clean in God’s eyes, they needed to change their behavior, get rid of their sins, and give up their evil ways (see also 1:18).