Isaiah 1:18
Verse
Context
Meaningless Offerings
17Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.” 18“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool. 19If you are willing and obedient, you will eat the best of the land.
Sermons
Billy Graham
Leonard Ravenhill
A.W. Tozer
Alan Redpath
David Wilkerson
William Booth
Paul WasherSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Though your sins be as scarlet - שני shani, "scarlet or crimson," dibaphum, twice dipped, or double dyed; from שנה shanah, iterare, to double, or to do a thing twice. This derivation seems much more probable than that which Salmasius prefers from שנן shanan, acuere, to whet, from the sharpness and strength of the color, οξυφοινικον; תלע tela, the same; properly the worm, vermiculus, (from whence vermeil), for this color was produced from a worm or insect which grew in a coccus or excrescence of a shrub of the ilex kind, (see Plin. Nat. Hist. 16:8), like the cochineal worm in the opuntia of America. See Ulloa's Voyage book v., chap. ii., note to page 342. There is a shrub of this kind that grows in Provence and Languedoc, and produces the like insect, called the kermes oak, (see Miller, Dict. Quercus), from kermez, the Arabic word for this color, whence our word crimson is derived. "Neque amissos colores Lana refert medicata fuco," says the poet, applying the same image to a different purpose. To discharge these strong colors is impossible to human art or power; but to the grace and power of God all things, even much more difficult are possible and easy. Some copies have כשנים keshanim, "like crimson garments." Though they be red, etc. - But the conjunction ו vau is added by twenty-one of Kennicott's, and by forty-two of De Rossi's MSS., by some early editions, with the Septuagint, Syriac, Vulgate, and Arabic. It makes a fuller and more emphatic sense. "And though they be red as crimson," etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The first leading division of the address is brought to a close, and Isa 1:18 contains the turning-point between the two parts into which it is divided. Hitherto Jehovah has spoken to His people in wrath. But His love began to move even in the admonitions in Isa 1:16, Isa 1:17. And now this love, which desired not Israel's destruction, but Israel's inward and outward salvation, breaks fully through. "O come, and let us reason together, saith Jehovah. If your sins come forth like scarlet cloth, they shall become white as snow; if they are red as crimson, they shall come forth like wool!" Jehovah here challenges Israel to a formal trial: nocach is thus used in a reciprocal sense, and with the same meaning as nishpat in Isa 43:26 (Ges. 51, 2). In such a trial Israel must lose, for Israel's self-righteousness rests upon sham righteousness; and this sham righteousness, when rightly examined, is but unrighteousness dripping with blood. It is taken for granted that this must be the result of the investigation. Israel is therefore worthy of death. Yet Jehovah will not treat Israel according to His retributive justice, but according to His free compassion. He will remit the punishment, and not only regard the sin as not existing, but change it into its very opposite. The reddest possible sin shall become, through His mercy, the purest white. On the two hiphils here applied to colour, see Ges. 53, 2; though he gives the meaning incorrectly, viz., "to take a colour," whereas the words signify rather to emit a colour: not Colorem accipere, but Colorem dare. Shâni, bright red (the plural shânim, as in Pro 31:21, signifies materials dyed with shâni), and tolâ, warm colour, are simply different names for the same colour, viz., the crimson obtained from the cochineal insect, Color cocccineus. The representation of the work of grace promised by God as a change from red to white, is founded upon the symbolism of colours, quite as much as when the saints in the Revelation (Rev 19:8) are described as clothed in white raiment, whilst the clothing of Babylon is purple and scarlet (Isa 17:4). Red is the colour of fire, and therefore of life: the blood is red because life is a fiery process. For this reason the heifer, from which the ashes of purification were obtained for those who had been defiled through contact with the dead, was to be red; and the sprinkling-brush, with which the unclean were sprinkled, was to be tied round with a band of scarlet wool. But red as contrasted with white, the colour of light (Mat 17:2), is the colour of selfish, covetous, passionate life, which is self-seeking in its nature, which goes out of itself only to destroy, and drives about with wild tempestuous violence: it is therefore the colour of wrath and sin. It is generally supposed that Isaiah speaks of red as the colour of sin, because sin ends in murder; and this is not really wrong, though it is too restricted. Sin is called red, inasmuch as it is a burning heat which consumes a man, and when it breaks forth consumes his fellow-man as well. According to the biblical view, throughout, sin stands in the same relation to what is well-pleasing to God, and wrath in the same relation to love or grace, as fire to light; and therefore as red to white, or black to white, for red and black are colours which border upon one another. In the Song of Solomon (Isa 7:5), the black locks of Shulamith are described as being "like purple," and Homer applies the same epithet to the dark waves of the sea. But the ground of this relation lies deeper still. Red is the colour of fire, which flashes out of darkness and returns to it again; whereas white without any admixture of darkness represents the pure, absolute triumph of light. It is a deeply significant symbol of the act of justification. Jehovah offers to Israel an actio forensis, out of which it shall come forth justified by grace, although it has merited death on account of its sins. The righteousness, white as snow and wool, with which Israel comes forth, is a gift conferred upon it out of pure compassion, without being conditional upon any legal performance whatever.
Jamieson-Fausset-Brown Bible Commentary
God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Isa 43:26). scarlet--the color of Jesus Christ's robe when bearing our "sins" (Mat 27:28). So Rahab's thread (Jos 2:18; compare Lev 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away. snow-- (Psa 51:7). Repentance is presupposed, before sin can be made white as snow (Isa 1:19-20); it too is God's gift (Jer 31:18, end; Lam 5:21; Act 5:31). red--refers to "blood" (Isa 1:15). as wool--restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
John Gill Bible Commentary
Come now, and let us reason, together, saith the Lord,.... These words stand not in connection either with the preceding or following, but are to be read in a parenthesis, and are thrown in for the sake of the small remnant God had left among this wicked people, in order to comfort them, being distressed with sin. These, seeing their sins in their dreadful colours, and with all their aggravating circumstances, were ready to conclude that they were unpardonable; and, seeing God as an angry Judge, dared not come nigh him, but stood at a distance, fearing and expecting his vengeance to fall upon them, and therefore put away the promises, and refused to be comforted; when the Lord was pleased to encourage them to draw near to him, and come and reason with him: not at the bar of his justice; there is no reasoning with him there; none can contend with him, or answer him, one of a thousand; if he marks iniquity in strict justice, none can stand before him; there is no entering the lists with him upon the foot of justice, or at its bar: but at the bar of mercy, at the throne of grace; there the righteous may dispute with him from his declarations and promises, as well as come with boldness to him; and at the altar and sacrifice of Christ, and at the fountain of his blood: here sinners may reason with him from the virtue and efficacy of his blood and sacrifice; and from the Lord's proclamation of grace and mercy through him; and from his promises to forgive repenting and confessing sinners: and here God reasons with sensible souls from his own covenant promises and proclamations to forgive sin; from the aboundings of his grace over abounding sin; from the righteousness of Christ to justify, his blood to cleanse from sin, and his sacrifice to atone for it; and from the end of his coming into the world to save the chief of sinners: saying, though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Every sin is a transgression of the law, and hateful and abominable to God; no sin is venial in itself, but deserving of the wrath of God, and the curses of the law; all sin is mortal, the wages of it is death: but all are not alike; some are greater, others lesser; some are attended with aggravating circumstances, as when the persons that commit them have, besides the light of nature, also the law of Moses, or the Gospel of Christ; have had the advantage of a religious education; have sat under a Gospel ministry, and received much speculative light and knowledge; yea, have been under convictions of sin time after time, and yet have been ringleaders and encouragers of others in sin, guilty of very enormous crimes, which in themselves are comparable to "scarlet" and "crimson": and perhaps reference may be had to the sin of murder, since the persons, among whom these dwelt, their hands were full of blood; and may respect the crucifiers of Christ, among whom there were some savingly convicted and converted. Moreover, they may be signified hereby on account of the effects of them, they defile men, provoke God to wrath, and, through the law, work wrath in their consciences; and may signify, that they are sins of a deep dye, and which have such a place in their hearts and consciences, that nothing can remove them but the blood of Christ: and besides are open, flagrant, and notorious to all, and especially to God; yet these, through the grace and blood of Jesus, become as white as wool and as snow: not that pardon of sin takes sin out of the hearts and natures of men, nor changes the nature of sin, or causes it to cease to be sin; but this is to be understood of the persons of sinners, who hereby are made so white, yea, whiter than this, Psa 51:1 as they are considered in Christ, washed in his blood, and clothed with his righteousness, which is fine linen, clean and white; God, seeing no iniquity in them, has thus graciously dealt with them, and they being without fault, spot, or wrinkle, or any such thing. It was with respect to this Scripture that the Jews in later times were wont to tie a scarlet thread to the head of the scapegoat, when he was sent into the wilderness; though at first they fastened it to the door of the outward porch, and then to the door of the inward porch, and, if it turned white, it was a sign their sins were forgiven them, but, if not, otherwise (k); and it is owned by them, that it belongs to future time, the time of the Messiah (l). (k) T. Bab. Sabbat, fol. 89. 2. (l) Gussetius observes, that signifies not "oppressed", but infected with leaven, and so means, reduce to a right way him that is corrupt with the leaven of vice, by hindering him that he may not go on to hurt the fatherless. Comment. Ebr. p. 265.
Tyndale Open Study Notes
1:18 God called his people to come and settle their dispute so that he could restore his covenant relationship with them. This required Judah to make a decision between obeying or turning away (1:19-20). Isaiah says their sins are like scarlet . . . they are red like crimson, the color of blood, which Judah had unjustly shed (1:15). • white as snow . . . white as wool: The people would be radically transformed—cleansed, purified, and made holy (see also Ps 51:7; Dan 7:9).
Isaiah 1:18
Meaningless Offerings
17Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.” 18“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool. 19If you are willing and obedient, you will eat the best of the land.
- Scripture
- Sermons
- Commentary
Crusade 1957
By Billy Graham44K09:05PSA 51:10PRO 6:18ISA 1:18JER 17:10EZK 36:26MAT 15:8MAT 22:37MRK 8:34ROM 3:232CO 5:17
This sermon emphasizes the importance of examining and surrendering our hearts to God. It delves into the sinful, wicked, rebellious, and hardened nature of the human heart, highlighting the need for repentance, humility, and a new heart through Christ. The message stresses the significance of acknowledging our sins, renouncing self, and accepting God's transformative power to experience forgiveness, new life, and a restored relationship with Him.
A Pure Heart - Part 2
By Leonard Ravenhill26K26:44RepentanceGEN 7:16PSA 51:2PSA 51:10ISA 1:18MAT 6:33ACT 5:31JN 1:7In this sermon, the preacher shares various stories and examples to emphasize the importance of being careful with our actions and choices. He highlights the concept of reaping what we sow and warns against committing adultery and other sinful acts. The preacher also shares a story about a woman who stole a swimsuit and the guilt she carried for years until she confessed and sought forgiveness. He emphasizes the need for repentance and forgiveness, both from God and from others. The sermon also touches on the need for a genuine relationship with God and the danger of having a cold or stony heart. The preacher challenges the audience to examine their hearts and consider the state of their relationship with God.
(Awake! Series): Consider Your Ways
By A.W. Tozer14K39:05ConsiderISA 1:18HAG 1:5HAG 1:7MAT 24:40In this sermon, the preacher reflects on the arbitrary nature of worldly pursuits and the neglect of one's soul and relationship with God. He emphasizes the importance of considering the four last things: death, judgment, heaven, and hell. The preacher expresses concern for young people who may be more focused on social activities rather than seeking God. He urges listeners to reflect on their ways and come to God for salvation and forgiveness.
A Call for Prophetic Evangelistic Preaching
By Alan Redpath9.5K34:38Prophetic WordEXO 6:6ISA 1:18MAT 6:33JHN 3:16In this sermon, the preacher discusses a controversy between God and his people. He highlights how God had shown immense love and care for his people, providing for their needs and protecting them. However, despite experiencing God's goodness, many turned away from his law, breaking his heart. The preacher emphasizes that there are people listening who are living in a similar way, having once experienced God's love but now having sour hearts towards him. The sermon also mentions the importance of heeding God's warnings and calls for repentance.
(Poland) Walking in the Spirit
By David Wilkerson9.4K59:05Walking In The Spirit1KI 10:7PSA 37:23ISA 1:18MAT 6:33JHN 16:132CO 1:20GAL 5:16In this sermon, the preacher shares personal anecdotes about his experiences in Broadway and as a preacher. He talks about a show on Broadway that received terrible reviews and only lasted four days. He also shares a story about how he and a businessman were able to rent a theater despite being initially told they couldn't afford it. The preacher then reflects on his own spiritual journey and realization that there was more to Pentecost than just getting blessed and speaking in tongues. He expresses a desire for the Church to go beyond the four walls and proclaim the Gospel to a hungry nation. The sermon ends with a mention of a prophecy that the preacher will share in the next session.
Short Excerpt
By William Booth9.3K01:57Classic RecordingsPSA 46:4ISA 1:18ISA 35:10ISA 40:31MAT 6:19HEB 12:1JAS 1:27In this sermon, the preacher emphasizes the power of salvation and its ability to deliver and purify the soul. The sermon encourages the listener to find joy in the salvation offered by Jesus and to remember the suffering and misery that exists in the world. The preacher urges the listener to visit and help those in need, highlighting the plight of the sick, the destitute, and the neglected. The sermon concludes by reminding the listener to rely on Jesus as the true source of hope and to cast away any false hopes or illusions.
夫妻之道 - Husbands and Wives
By Paul Washer8.9K1:16:41MarriageGEN 2:23ISA 1:18MAT 6:33EPH 5:22EPH 5:261PE 3:7In this sermon, the preacher discusses the judgment of God on the nation of Israel and how it manifests itself. He explains that God will remove the supply of bread and water from Jerusalem and Judah due to their rebellion against Him. The preacher also talks about the importance of following God's pattern in marriage and the responsibility of husbands to show tenderness and leadership. He emphasizes the need for husbands and wives to communicate and make decisions together, while also highlighting the importance of treating one's mother-in-law with tenderness and respect.
A Message for America and Its Cultural Religion
By Carter Conlon7.6K53:36Prophetic WordISA 1:18HOS 4:6HOS 6:6HOS 8:7HOS 10:12HOS 11:1HOS 14:2In this sermon, the preacher discusses the importance of understanding the times we live in and the need for spiritual discernment. He mentions a gathering of churches in New York and emphasizes the significance of the current moment. The preacher then turns to the book of Hosea in the Old Testament and highlights the idolatry and ignorance prevalent in American religion. He urges believers to return to the Lord and seek understanding in order to navigate the perilous times ahead.
The Spirit and the Bride Say Come
By R.G. Lee6.2K31:47Free SalvationISA 1:18MAT 11:28MAT 16:24MAT 19:21LUK 14:17JHN 7:37REV 6:16In this sermon, the preacher emphasizes the urgency of accepting Jesus Christ as one's Savior. He warns that if someone were to die without accepting Christ, they would be considered a fool in the eyes of God. The preacher describes Jesus as the embodiment of God's truth, holiness, love, and power, and expresses disbelief that anyone would reject Him. He calls on the church to actively invite others to come to Christ and to live a life of devotion and service to Him.
(First Baptist Church) #2 - Conscience
By J. Edwin Orr4.8K52:54ConsciencePSA 139:23ISA 1:18HOS 4:14JHN 8:7ROM 2:1ROM 3:23HEB 9:14In this sermon, the preacher emphasizes the role of the Holy Spirit in convicting and convincing the world of sin, righteousness, and judgment. He discusses the importance of working on one's conscience and being willing to repent and seek deliverance from sinful practices. The preacher also mentions a conversation about the AIDS epidemic and the need for personal responsibility. He highlights the significance of having a clear conscience and behaving with godly sincerity. The sermon encourages listeners to let their conscience be their guide, but also acknowledges the need for obedience to God's Word.
Garland, Texas - Conscience
By J. Edwin Orr4.0K52:57PSA 139:23ISA 1:18JHN 16:8ROM 2:15ROM 8:1ROM 14:232CO 1:12TIT 1:15HEB 9:14HEB 10:22
This sermon delves into the historical context of moral decline post-American Revolution, highlighting the societal issues of drunkenness, immorality, and lawlessness. It transitions to the importance of conscience and the role of the Holy Spirit in convicting individuals of sin, emphasizing the need for genuine repentance and cleansing through the blood of Christ. The speaker challenges the congregation to be open to God's conviction and willing to address any areas of wrongdoing in their lives to pave the way for personal revival and spiritual growth.
Relating to Relevant Authority
By A.W. Tozer3.8K38:41AuthorityPRO 30:5ISA 1:18MAT 11:28LUK 16:19ROM 10:9EPH 2:8REV 22:17In this sermon, the preacher emphasizes the power and authority of the word of God. He compares it to a beautiful invitation from God himself, not a decision made by religious leaders. The preacher encourages listeners to enter into a personal relationship with God through the word, promising forgiveness, guidance, and strength. He quotes several Bible verses that highlight God's mercy, the invitation to come to him for rest, and the promise of salvation through faith in Jesus Christ.
When Defeat Becomes Doctrine
By Carter Conlon3.6K49:58DefeatJDG 6:1ISA 1:18MAT 16:24MAT 26:39ROM 8:222TI 2:15REV 3:17In this sermon, the speaker passionately addresses the pursuit of self and how it aligns with the heart of Christ. He questions whether the pursuit of self can truly be considered the gospel of Jesus Christ. The speaker refers to Judges 6:1, where the children of Israel did evil in the sight of the Lord, as an indictment on any church or church age that claims to be rich and in need of nothing. He emphasizes the importance of understanding God's kingdom and responding to His word.
The Godly Home Part 4
By Paul Washer3.5K1:20:50Godly FamilyGEN 2:18ISA 1:18MAT 6:14MAT 11:28ROM 7:15COL 3:132TI 3:16In this sermon, the speaker emphasizes the importance of obedience and submission to authority. He shares personal experiences of his travels and adventures, highlighting the benefits of following the guidance of those who are knowledgeable and experienced. The speaker also discusses the significance of marriage and parenthood as examples of God's love and character. He emphasizes the impact that a father's actions can have on a child's perception of God. Overall, the sermon encourages listeners to embrace obedience and submission, as it can lead to a fulfilling and adventurous life.
The Bridge That Was Too Short
By A.W. Tozer3.3K42:30Christian LifeISA 1:18MAT 6:33ACT 26:22ACT 26:25ACT 26:27In this sermon, the preacher uses two illustrations to convey a powerful message. The first illustration is about a man driving his family across a bridge that was not long enough, resulting in their tragic death. This serves as a metaphor for the importance of having a complete and sufficient foundation in our faith. The second illustration is about a little girl who gets lost in a snowstorm but is eventually found just feet away from her home. This highlights the danger of being close to salvation but not fully embracing it. The overall message is that we must ensure our spiritual foundation is strong and complete, not just partially built.
The Cosmic Setting
By Art Katz3.1K1:21:46FaithJOS 6:1ISA 1:18ZEC 12:10EPH 3:1EPH 3:9EPH 3:20In this sermon, the speaker emphasizes the importance of recognizing and opposing the spirit power realm that seeks to manipulate and possess individuals and societies. The church is presented as the agency given by God to discern and confront this power. The speaker also highlights the need for unity and authentic prayer in order to break through in the spiritual realm. The sermon concludes with a call for believers to embrace the costliness of the real thing and to respond to opposition with grace and love, just as Stephen did in the Bible.
Everyone Needs to Do Nursery (Compilation)
By Compilations2.6K10:22CompilationISA 1:18MAT 28:19LUK 10:19JHN 12:241CO 3:13EPH 5:21JAS 4:7In this sermon, the speaker reflects on his past actions and realizes that he had been serving with the wrong motives, attitude, relationship, and resources. He feels remorseful and believes that his life has been wasted. However, he experiences a moment of forgiveness and love from the Lord, who dries his tears. The speaker then has a vision of standing in line to present his life before the Lord, and he is given a package to carry. Ultimately, the sermon emphasizes the importance of serving God with the right heart and motives, and the need to turn away from wickedness and follow God's ways.
"The Lamb of God" Part 1
By Joshua Daniel2.6K27:35GEN 22:7PSA 51:10ISA 1:18MAT 11:28JHN 1:29ACT 3:19ROM 6:231PE 2:241JN 1:9REV 3:20
This sermon by Joshua Daniel emphasizes the significance of Jesus Christ as the Lamb of God who takes away the sins of the world. It addresses the prevalence of sin in society, the need for repentance, and the transformative power of surrendering to Jesus. The message highlights the importance of recognizing and confessing sin, the impact of societal moral decay, and the call to turn to Jesus for deliverance and restoration.
How Did Noah's Flood Happen? a Theory
By Kent Hovind2.5K1:29:39Noahs FloodGEN 7:16ISA 1:18MAT 24:37The video covers various topics related to the preaching of the word of God. It starts by encouraging individuals to take action in spreading the message of Christ, even if they feel unsure or scared. The speaker then discusses the story of Noah's Ark, including the idea that dinosaurs were taken on the ark. The video also addresses the concept of the flood and its significance as a reminder of God's judgment. Additionally, it mentions the presence of lies in textbooks promoting evolution and explores the philosophical implications of viewing humans as mere animals. The speaker connects this belief to communism, socialism, Marxism, and the idea of a New World Order.
Salvation Message
By Jacob Prasch2.4K1:18:49SalvationEXO 19:9DEU 18:18PSA 22:1ISA 1:18In this sermon, the speaker explores the concept of humanity's fallen nature and the search for meaning in life. He contrasts the belief that people are basically good with the biblical perspective that humans were created to be good but have become fallen. The speaker reflects on the consequences of this fallen nature, such as greed and the inability to be content. He also discusses his personal journey of investigating various ideologies and religions, ultimately finding answers in the Bible and the transformative power of Jesus.
Sin Crouching at the Door
By Richard Owen Roberts2.2K1:04:04GEN 4:71SA 15:221SA 16:7ISA 1:18HEB 11:4JAS 3:16JAS 4:71JN 1:91JN 3:12This sermon delves into the urgent need to address the issue of sin as a barrier to revival, emphasizing the importance of mastering sin through Christ. It explores the story of Cain and Abel, highlighting the significance of faith and righteousness in offerings. The sermon challenges listeners to examine their countenance before God, emphasizing the need to conquer sin as it desires mastery over individuals. It calls for repentance and a deep reflection on personal sin and the corporate sins of churches, stressing the critical need for revival in the face of widespread carelessness towards sin.
Am I Committed?
By Alistair Begg2.0K34:55CommitmentISA 1:18MAT 22:37LUK 5:17JHN 1:17JAS 3:1In this sermon, the speaker addresses the issue of confusion in our culture and compromise within the church. He emphasizes that the Bible is clear on matters of faith and challenges Christians to respond to the unique opportunity and challenge of living out their faith in this current time. The speaker uses the story of Jesus healing a paralytic to illustrate the importance of caring deeply for others and being committed enough to take action. He also highlights the need for truthful speech and living differently in a world that both condones and despises certain behaviors.
Why Does God Permit Evil in the World?
By Charles E. Fuller2.0K41:05EvilISA 1:18HAB 1:12HAB 2:1HAB 2:5MAT 6:6LUK 13:3In this sermon, Dr. Charles E. discusses the book of Habakkuk in the Bible. He begins by referencing the familiar song "Jesus Saves" and asks the audience if they have heard it. He then leads the audience in singing another song called "Heavenly Sunshine." Dr. Charles E. goes on to explain the themes and messages found in the book of Habakkuk, including the problem of evil and the triumph of faith. He emphasizes the importance of repentance and warns that God will judge those who continue in sin.
Assurance of Salvation
By Emanuel Esh2.0K1:17:26AssuranceISA 1:18MAT 6:33JHN 1:12ROM 3:23ROM 6:231PE 1:231JN 1:9In this sermon, the preacher emphasizes the importance of having a prepared heart to receive the gospel of Jesus Christ. He acknowledges that while some young people may be ready and open to believe in Jesus, others may not yet understand that they are lost and in need of salvation. The preacher explains that there are three key things that must be understood and accepted in order to be saved. He also highlights the parable of the sower, illustrating how different types of hearts can either receive or reject the gospel message. Ultimately, the preacher emphasizes the need for a prepared heart to bear lasting fruit in one's faith.
For God So Loved the World
By Carter Conlon1.9K51:31PSA 51:10ISA 1:18MAT 11:28LUK 15:7JHN 3:16ROM 10:9JAS 4:82PE 3:91JN 1:9REV 3:20This sermon emphasizes the profound love of God for the world, highlighting the need for individuals to bend their knee, confess their sins, and accept Jesus Christ as Lord and Savior. It underscores the urgency of coming to the light of God, acknowledging sin, and experiencing the transformative power of God's love through repentance and surrender.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Though your sins be as scarlet - שני shani, "scarlet or crimson," dibaphum, twice dipped, or double dyed; from שנה shanah, iterare, to double, or to do a thing twice. This derivation seems much more probable than that which Salmasius prefers from שנן shanan, acuere, to whet, from the sharpness and strength of the color, οξυφοινικον; תלע tela, the same; properly the worm, vermiculus, (from whence vermeil), for this color was produced from a worm or insect which grew in a coccus or excrescence of a shrub of the ilex kind, (see Plin. Nat. Hist. 16:8), like the cochineal worm in the opuntia of America. See Ulloa's Voyage book v., chap. ii., note to page 342. There is a shrub of this kind that grows in Provence and Languedoc, and produces the like insect, called the kermes oak, (see Miller, Dict. Quercus), from kermez, the Arabic word for this color, whence our word crimson is derived. "Neque amissos colores Lana refert medicata fuco," says the poet, applying the same image to a different purpose. To discharge these strong colors is impossible to human art or power; but to the grace and power of God all things, even much more difficult are possible and easy. Some copies have כשנים keshanim, "like crimson garments." Though they be red, etc. - But the conjunction ו vau is added by twenty-one of Kennicott's, and by forty-two of De Rossi's MSS., by some early editions, with the Septuagint, Syriac, Vulgate, and Arabic. It makes a fuller and more emphatic sense. "And though they be red as crimson," etc.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The first leading division of the address is brought to a close, and Isa 1:18 contains the turning-point between the two parts into which it is divided. Hitherto Jehovah has spoken to His people in wrath. But His love began to move even in the admonitions in Isa 1:16, Isa 1:17. And now this love, which desired not Israel's destruction, but Israel's inward and outward salvation, breaks fully through. "O come, and let us reason together, saith Jehovah. If your sins come forth like scarlet cloth, they shall become white as snow; if they are red as crimson, they shall come forth like wool!" Jehovah here challenges Israel to a formal trial: nocach is thus used in a reciprocal sense, and with the same meaning as nishpat in Isa 43:26 (Ges. 51, 2). In such a trial Israel must lose, for Israel's self-righteousness rests upon sham righteousness; and this sham righteousness, when rightly examined, is but unrighteousness dripping with blood. It is taken for granted that this must be the result of the investigation. Israel is therefore worthy of death. Yet Jehovah will not treat Israel according to His retributive justice, but according to His free compassion. He will remit the punishment, and not only regard the sin as not existing, but change it into its very opposite. The reddest possible sin shall become, through His mercy, the purest white. On the two hiphils here applied to colour, see Ges. 53, 2; though he gives the meaning incorrectly, viz., "to take a colour," whereas the words signify rather to emit a colour: not Colorem accipere, but Colorem dare. Shâni, bright red (the plural shânim, as in Pro 31:21, signifies materials dyed with shâni), and tolâ, warm colour, are simply different names for the same colour, viz., the crimson obtained from the cochineal insect, Color cocccineus. The representation of the work of grace promised by God as a change from red to white, is founded upon the symbolism of colours, quite as much as when the saints in the Revelation (Rev 19:8) are described as clothed in white raiment, whilst the clothing of Babylon is purple and scarlet (Isa 17:4). Red is the colour of fire, and therefore of life: the blood is red because life is a fiery process. For this reason the heifer, from which the ashes of purification were obtained for those who had been defiled through contact with the dead, was to be red; and the sprinkling-brush, with which the unclean were sprinkled, was to be tied round with a band of scarlet wool. But red as contrasted with white, the colour of light (Mat 17:2), is the colour of selfish, covetous, passionate life, which is self-seeking in its nature, which goes out of itself only to destroy, and drives about with wild tempestuous violence: it is therefore the colour of wrath and sin. It is generally supposed that Isaiah speaks of red as the colour of sin, because sin ends in murder; and this is not really wrong, though it is too restricted. Sin is called red, inasmuch as it is a burning heat which consumes a man, and when it breaks forth consumes his fellow-man as well. According to the biblical view, throughout, sin stands in the same relation to what is well-pleasing to God, and wrath in the same relation to love or grace, as fire to light; and therefore as red to white, or black to white, for red and black are colours which border upon one another. In the Song of Solomon (Isa 7:5), the black locks of Shulamith are described as being "like purple," and Homer applies the same epithet to the dark waves of the sea. But the ground of this relation lies deeper still. Red is the colour of fire, which flashes out of darkness and returns to it again; whereas white without any admixture of darkness represents the pure, absolute triumph of light. It is a deeply significant symbol of the act of justification. Jehovah offers to Israel an actio forensis, out of which it shall come forth justified by grace, although it has merited death on account of its sins. The righteousness, white as snow and wool, with which Israel comes forth, is a gift conferred upon it out of pure compassion, without being conditional upon any legal performance whatever.
Jamieson-Fausset-Brown Bible Commentary
God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Isa 43:26). scarlet--the color of Jesus Christ's robe when bearing our "sins" (Mat 27:28). So Rahab's thread (Jos 2:18; compare Lev 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away. snow-- (Psa 51:7). Repentance is presupposed, before sin can be made white as snow (Isa 1:19-20); it too is God's gift (Jer 31:18, end; Lam 5:21; Act 5:31). red--refers to "blood" (Isa 1:15). as wool--restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
John Gill Bible Commentary
Come now, and let us reason, together, saith the Lord,.... These words stand not in connection either with the preceding or following, but are to be read in a parenthesis, and are thrown in for the sake of the small remnant God had left among this wicked people, in order to comfort them, being distressed with sin. These, seeing their sins in their dreadful colours, and with all their aggravating circumstances, were ready to conclude that they were unpardonable; and, seeing God as an angry Judge, dared not come nigh him, but stood at a distance, fearing and expecting his vengeance to fall upon them, and therefore put away the promises, and refused to be comforted; when the Lord was pleased to encourage them to draw near to him, and come and reason with him: not at the bar of his justice; there is no reasoning with him there; none can contend with him, or answer him, one of a thousand; if he marks iniquity in strict justice, none can stand before him; there is no entering the lists with him upon the foot of justice, or at its bar: but at the bar of mercy, at the throne of grace; there the righteous may dispute with him from his declarations and promises, as well as come with boldness to him; and at the altar and sacrifice of Christ, and at the fountain of his blood: here sinners may reason with him from the virtue and efficacy of his blood and sacrifice; and from the Lord's proclamation of grace and mercy through him; and from his promises to forgive repenting and confessing sinners: and here God reasons with sensible souls from his own covenant promises and proclamations to forgive sin; from the aboundings of his grace over abounding sin; from the righteousness of Christ to justify, his blood to cleanse from sin, and his sacrifice to atone for it; and from the end of his coming into the world to save the chief of sinners: saying, though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Every sin is a transgression of the law, and hateful and abominable to God; no sin is venial in itself, but deserving of the wrath of God, and the curses of the law; all sin is mortal, the wages of it is death: but all are not alike; some are greater, others lesser; some are attended with aggravating circumstances, as when the persons that commit them have, besides the light of nature, also the law of Moses, or the Gospel of Christ; have had the advantage of a religious education; have sat under a Gospel ministry, and received much speculative light and knowledge; yea, have been under convictions of sin time after time, and yet have been ringleaders and encouragers of others in sin, guilty of very enormous crimes, which in themselves are comparable to "scarlet" and "crimson": and perhaps reference may be had to the sin of murder, since the persons, among whom these dwelt, their hands were full of blood; and may respect the crucifiers of Christ, among whom there were some savingly convicted and converted. Moreover, they may be signified hereby on account of the effects of them, they defile men, provoke God to wrath, and, through the law, work wrath in their consciences; and may signify, that they are sins of a deep dye, and which have such a place in their hearts and consciences, that nothing can remove them but the blood of Christ: and besides are open, flagrant, and notorious to all, and especially to God; yet these, through the grace and blood of Jesus, become as white as wool and as snow: not that pardon of sin takes sin out of the hearts and natures of men, nor changes the nature of sin, or causes it to cease to be sin; but this is to be understood of the persons of sinners, who hereby are made so white, yea, whiter than this, Psa 51:1 as they are considered in Christ, washed in his blood, and clothed with his righteousness, which is fine linen, clean and white; God, seeing no iniquity in them, has thus graciously dealt with them, and they being without fault, spot, or wrinkle, or any such thing. It was with respect to this Scripture that the Jews in later times were wont to tie a scarlet thread to the head of the scapegoat, when he was sent into the wilderness; though at first they fastened it to the door of the outward porch, and then to the door of the inward porch, and, if it turned white, it was a sign their sins were forgiven them, but, if not, otherwise (k); and it is owned by them, that it belongs to future time, the time of the Messiah (l). (k) T. Bab. Sabbat, fol. 89. 2. (l) Gussetius observes, that signifies not "oppressed", but infected with leaven, and so means, reduce to a right way him that is corrupt with the leaven of vice, by hindering him that he may not go on to hurt the fatherless. Comment. Ebr. p. 265.
Tyndale Open Study Notes
1:18 God called his people to come and settle their dispute so that he could restore his covenant relationship with them. This required Judah to make a decision between obeying or turning away (1:19-20). Isaiah says their sins are like scarlet . . . they are red like crimson, the color of blood, which Judah had unjustly shed (1:15). • white as snow . . . white as wool: The people would be radically transformed—cleansed, purified, and made holy (see also Ps 51:7; Dan 7:9).