Isaiah 1:11
"What good to Me is your multitude of sacrifices?" says the LORD. "I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats.
Sermons
Useless SacrificeCharles KingsleyIsaiah 1:11
A Last AppealLloyd Robinson.Isaiah 1:2-31
God Finds Vindication in NatureD. Davies.Isaiah 1:2-31
God Man's Truest FriendIsaiah 1:2-31
IngratitudeBishop Reynolds.Isaiah 1:2-31
Isaiah's SermonIsaiah 1:2-31
Israel's ApostasyF. Delitzsch.Isaiah 1:2-31
The Fatherhood of God in Relation to IsraelF. Delitzsch.Isaiah 1:2-31
The Fatherhood of God in the Old TestamentJ. Parker, D. D.Isaiah 1:2-31
The Heinousness of Rebellion Against God's Paternal GovernmentT. W. Coit.Isaiah 1:2-31
The Parental Grief of God, and its Pathetic AppealD. Davies.Isaiah 1:2-31
The Sinful NationSermons by the Monday ClubIsaiah 1:2-31
The Sinful NationHanford A. Edson, D. D.Isaiah 1:2-31
The Sinful NationJ. Sanderson, D. D.Isaiah 1:2-31
The People's Plea ConsideredE. Johnson Isaiah 1:10-17
The Prophetic StrainW. Clarkson Isaiah 1:10-20
Mere Ceremonial an Offense to GodR. Tuck Isaiah 1:11-13
A Red-Handed ReligionistA. Smellie, M. A.Isaiah 1:11-15
Audacious HypocrisyF. Jacox, B. A.Isaiah 1:11-15
Detestable WorshipF. Jacox, B. A.Isaiah 1:11-15
Dissembled PietyIsaiah 1:11-15
Formal ReligionH. O. Mackey.Isaiah 1:11-15
Holiness Becometh Thine HouseSunday School ChronicleIsaiah 1:11-15
Hypocrisy and Partiality in ReligionW. Reading, M. A.Isaiah 1:11-15
InconsistencyH. O. Mackey.Isaiah 1:11-15
InconsistencyF. Jacox, B. A.Isaiah 1:11-15
Moral WhitewashD. Fraser, D. D.Isaiah 1:11-15
Pew HoldingIsaiah 1:11-15
Religious Hypocrisy: Dukes Orleans and BurgundyStudent's FranceIsaiah 1:11-15
ReligiousnessProf. G. A. Smith, D. D.Isaiah 1:11-15
Sin Offensive to GodN. Rogers.Isaiah 1:11-15
Smuggler and Preacher TooChristian CommonwealthIsaiah 1:11-15














What a painful sight it would be to see some of our houses with the fronts off! - to look into the abodes of vice; to witness the impurity and profanity, and wretchedness and wild license, and seething corruption of our large towns! That sight we may escape, but we must see ourselves with the fronts off - those false fronts with which self-worship hides the truth from view. We must look behind the gaily painted scenes of a decent moral life and conformity with outward social laws. We must know our souls if we would know ourselves. Isaiah seeks to lay bare to the view of Israel their transgressions, by lifting off them that covering of religious service under which they tried to hide the truth of their moral state. That is the burden of this first chapter. The people drew near to God with the lip, but their heart was far from him. Their relations to the worship of God in the temple were anxiously maintained, but with that they thought to he satisfied; and, while keeping up the ceremonials, they "followed the devices and desires of their own hearts." Jehovah declares that the merely formal service of the impure is an abomination unto him. Those very sacrifices and offerings which were his delight, became hateful to him when offered with unclean hands, and when no loving, trusting, obedient hearts found expression through them. "I cannot away with iniquity and the solemn meeting."

I. THE POSSIBILITY OF UNITING TOGETHER INIQUITY AND THE SOLEMN MEETING. At first it may seem as if that were not possible. Surely conscience will prevent men from joining in religious worship who are indulging in open sin. Perhaps this is the real reason why so many people around us stay away from worship. But it is a fact that many of the worst men have kept, all through their lives, in outward association with religious worship. In the times of the old monasteries you might have listened to the solemn services and heard the monks breathe out strains of holy music set to holy words. You might have seen priests in gorgeous garments waving incense and uplifting the symbol of the Redeemer. They were precise in all prayers, minute in all ceremonial. And many of them were faithful and true men. But History writes one of her saddest pages about many of them. They were given over to gluttony, drunkenness, and immorality, and were uniting "iniquity and the solemn meeting." This is even a possibility for our own times and for ourselves. Many of us, if we were conscious of heart-sins and life-sins cherished and loved, would only become more exact in religious formalities, trying to cover up the wrong and hide it, as far as possible from our own view. We do religiously somewhat as Cain did when he hid his murdered' brother in the ground, and then set vigorously to work in his fields, trying, by sheer earnestness in work, to persuade himself and to persuade others that he knew nothing whatever of his brother's blood. We are not, however, so likely to unite the open forms of iniquity with the solemn meeting as we are the more secret forms, the inner heart-sins, which may be cherished without disgracing us before God; such sins as:

1. The unforgiving spirit. To fail to forgive is to sin.

2. Backslidings and lustings of heart: proud, selfish, sensual, corrupting thoughts. "As a man thinketh in his heart, so is he." And the God to whom we offer worship is the Heart-searcher, the Thought-searcher.

3. Openness to the vanities of the world.

4. Occasional yieldings to temptation and self-indulgence. Many indulge the idea that, if their indulgences do not become habitual, they need not interfere with their religious worship. Plead the Divine requirement as given in Psalm 24:3-5.

II. THE VIEW GOD TAKES OF UNITING INIQUITY AND THE SOLEMN MEETING. "I am weary to bear." "I cannot away with." "It is an abomination to me." We should clearly distinguish what it is which is thus hateful to God. It is not the sacrifice, or the offering, or the solemn meeting. God takes delight in those places and in those services in which his Name is recorded. They are the highest things that can engage human attention, the seasons in which man transcends the earthly and anticipates the hallowed occupations of heaven. They are the times in which man ought to be the truest, the most sincere, the most himself; all cloaks, all hoods, all masks, all pride, ought to be laid aside whenever we pass the threshold of God's sanctuary. Naked, guileless, open souls alone may stand before the all-holy Lord. The thing which is so hateful is the separation between a worshipping and an obedient heart. God has encouraged outward worship, that it might express, and strengthen while it expresses, the love and trust of an obedient heart. The husk becomes worthless when the worm of self and pride has eaten out the kernel. The dress is hideous which no longer clothes a warm living body, but covers, and scarcely hides, the skeleton of rebellion. The voice is hateful that is only a voice, and utters no joy, no trust, no love of the heart. Be true in thy worship, be spiritual, and God will look down on thee with delight and acceptance. Be formal, be insincere, and God will frown thee from his presence; from thine hands he will reject the costliest sacrifices and the grandest show of devotion. Our cherished sins will as surely be an offence to God as were those which are referred to in this chapter. Ours, indeed, are not sins of violence and blood, but rather sins of secret indulgence. We have seen the light of the sun as effectually hidden by thin light mists as by black thunder-clouds. And God's face has often been hidden by the mists of little transgressions. He notices sins of will. He observes sins of inadvertence. He sees sins of neglect. He reckons sins of nourished evil thoughts. More souls have died away from the love of God through the subtle plague-breath of little heart-sins than have fallen under the strokes of temptation in open conflict with evil. And what shall we do, if it is revealed to us that secret evils have come in upon our souls, and that the devil's work of woe has been progressing in us, and the work of God's grace in us is flagging and failing? What shall we do if we can detect stains of secret disobediences, unforgivings, and self-indulgences? Let us not stay away from worship; but let us at once obey in this: "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well." - R.T.

To what purpose is the multitude of your sacrifices unto Me? saith the Lord.
These words are not to be understood absolutely but comparatively, and with respect to the manners of these men. For —

I. GOD COULD NOT ABSOLUTELY REJECT SACRIFICES, because they were of His own appointing, as we are abundantly certified in the Books of Exodus and Leviticus. And they were instituted for very good put. poses.

1. As federal rites between God and His people, that by eating of what was offered upon His altar they might profess their union and communion with Him, that they were of His family, He their Father, and they His children. And this is what made idolatry so odious to Him, and for which He declares Himself a jealous God, that when they sacrificed to idols they made the same acknowledgments to them.

2. Sacrifices were instituted to expiate sins of ignorance and trespasses of an inferior nature. It is true, St. Paul in his Epistle to the Hebrews affirms, that it was impossible that the blood of bulls and goats should purify the conscience, so as to wash away the guilt of sin, which only can be atoned for by the Lamb of God, slain from the foundation of the world. But yet they availed to the purifying of the flesh, and were accepted of God in lieu of temporal punishments.

3. Sacrifices were designed to teach men that without shedding of blood there could be no remission of sins. They were hereby led to consider that infinite justice properly required the life of the offender, but that infinite mercy accepted of a vicarious life.

4. Peace offerings, or sacrifices of gratitude were offered to God in hope of obtaining some favour, or as a thanksgiving for having received some signal mercy from Him.

5. Sacrifices were instituted for types and representatives of that final sacrifice of the Son of God in whom they all centred and were consummated. (Psalm 40:6; Hebrews 10:5, 6) "He taketh away the first, that He may establish the second," i.e., the sacrifice of Himself; and consequently Paul calls the law our schoolmaster to bring us to Christ, and Christ the end of the law, because it was ended in Him and by Him. In this sense it is that our Lord affirms that He came not to destroy the law and the prophets, but to fulfil them. He fulfilled the moral law by His perfect holiness and virtue, and the law of sacrifices by His death and passion. From all this I infer that God does not reject sacrifices as such, and therefore we must conclude that —

II. HIS AVERSION TO THEM WAS OCCASIONED BY THE ILL MANNERS OF THOSE THAT OFFERED THEM, who had no concern to accomplish the good ends which were intended by them, nor considered that by these sacraments they laid themselves under renewed obligations to be sensible of their own demerits, to repent and reform whatever they found amiss in their lives, and to abound in the love of God, and the fruits of His Holy Spirit. It appears from the characters of these men, especially in their latter and worst times, that they satisfied themselves with the opus operatum, the external duties of religion, and had no regard to the renovation of their hearts and minds.

(W. Reading, M. A.)

The common man's commonest refuge from conscience.

(Prof. G. A. Smith, D. D.)

1. The Scripture for our understanding ascribes senses to God, and here we find every sense displeased with their sins.(1) They were offensive to His tasting; for their burnt offerings of rams, with the fat of lambs, etc., He could not relish — they delighted Him not, they were sour to His palate.(2) They were offensive to His smelling; for He tells them that their incense was an abomination unto Him — that precious perfume, which was made with so many sweet spices and pure frankincense (Exodus 30:34, 35), did stink in His nostrils, the scent thereof He could not abide.(3) They were offensive to His feeling; for their new moons and appointed feasts were a burden unto Him, He was a weary to bear them. And though He be not weary of bearing the whole world, yet He is aweary of this burden; so heavy is it to His sense, that He complains He is "pressed under it, as a cart is pressed that is full of sheaves" (Amos 2:13).(4) They were offensive to His seeing; and therefore He tells them, though they spread forth their hands, He will hide His eyes. His pure eyes "cannot behold evil," nor endure to look upon iniquity, and therefore He must turn away His face from them.(5) They were offensive to His hearing; for when they make many prayers He will not hear. Their prayers were as jarring in His ears as if divers distracted musicians should play upon divers bad instruments so many several tunes at one time.

2. Neither were their sins only displeasing to His senses, but also grievous to His mind, and therefore He tells them, their new moons and appointed feasts His soul did hate; which is an emphatical speech, and an argument of God's hearty detestation.

(N. Rogers.)

is double iniquity.

( M. Henry.)

God is not mocked, and even man is not long imposed upon by a vain show of devotion. We once heard Father Taylor, a noted preacher to sailors in America, pray that men who thought themselves good, and were not, might be undeceived; and he cried, "Lord, take off the whitewash!"

(D. Fraser, D. D.)

Student's France.
On the 20th of November 1407, the two cousins heard mass, and partook of the holy sacrament together at the church of the Augustins. Never was there a blacker instance of sacrilegious hypocrisy. At the very moment when he thus profaned the most solemn rite of Christianity, Jean sans Peur had deliberately doomed his enemy to a bloody and violent death.

(Student's France.)

Dickens describes how in Genoa he once witnessed "a great fiesta on the hill behind the house, when the people alternately danced under tents in the open air and rushed to say a prayer or two in an adjoining church bright with red and gold and blue and sliver: so many minutes of dancing and of praying in regular turns of each."

(H. O. Mackey.)

Writing of Lorenzo de Medici, Mr. Howells says: "After giving his whole mind and soul to the destruction of the last remnant of liberty, after pronouncing some fresh sentence of ruin or death, he entered the Platonic Academy, and ardently discussed virtue and the immortality of the soul; then sallying forth to mingle with the dissolute youth of the city, he sang his carnival songs, and abandoned himself to debauchery; returning home with Pulci and Politian, he recited verses and talked of poetry; and to each of these occupations he gave himself up as wholly as if it were the sole occupation of his life."

(H. O. Mackey.)

Sunday School Chronicle.
When Ruskin was making explorations about Venice, in the Church of St. James, he discovered, engraved on a stone, these words, "Around the temple let the merchant's weights be true, his measures just, and his contracts without guile."

(Sunday School Chronicle.)The Paris Figaro mentions that a curious discovery was made recently when the famous robber gang of Papakoritzopoulo was broken up. In the pocket of this most notorious of European brigands was found a small Bible, neatly bound and wrapped in a clean, silk handkerchief, a prayer book, holy relics in tiny boxes, a cross, and other religious objects.

The son of Sirach asks of him that washeth himself after the touching of a dead body, and then touches it again, what availeth his washing? "So is it with a man that fasteth for his sins, and goeth again, and doeth the same: who will hear his prayer? or what doth his humbling profit him?"

(F. Jacox, B. A.)

When Pope Hadrian II consented at last to admit Lothair to the holy communion he warned him, "But if thou thinkest in thine heart to return to wallow in lust, beware of receiving this sacrament, lest thou provoke the terrible judgment of God." And the king shuddered, but did not draw back.

(F. Jacox, B. A.)

Dr. South says of him who, by hypothesis, comes to church with an ill intention, that he comes to God's house upon the devil's errand, and the whole act is thereby rendered evil and detestable before God. The prayers of a wicked man are by Jeremy Taylor likened to "the breath of corrupted lungs: God turns away from such unwholesome breathings."

(F. Jacox, B. A.)

Christian Commonwealth.
The letters of Robert Louis Stevenson tell an astonishing story of smuggling in the Shetlands. The revenue official had great trouble with a man known as Preaching Peter, who, whenever he returned with his spoils, sent round handbills to announce his coming, and went about the country preaching. After he had much prayed and much preached, he gave the benediction, and this was the signal for all who knew him to crowd round. "How many gallons shall I give you? How many do you want?" Such was the conversation; and so he sold his smuggled spirits and improved the people's souls while he filled his own purse. Worship and wickedness: — A famous brigand in Sicily was constantly robbing and sometimes murdering. But he would never go forth on his expeditions without first kneeling at a little shrine in his cave, where he kept an image of the Virgin.

(Christian Commonwealth.)

Emerson, in an essay, refers to "what is called religion, but is, perhaps, pew holding."

There is no name in Scottish history round which darker or grimmer or bloodier associations gather than the name of John Graham of Claverhouse. He hunted and harried the men of the Covenant. He shot some of them with his own hand. He brought misery and weeping, widowhood and orphanhood, to many a lowly and godly home. Yet he was scrupulous in the observance of all religious ordinances. Let me beware of this double life.

(A. Smellie, M. A.)

People
Ahaz, Amos, Amoz, Hezekiah, Isaiah, Jotham, Uzziah
Places
Gomorrah, Jerusalem, Sodom, Zion
Topics
Abundance, Animals, Beasts, Best, Blood, Bullocks, Bulls, Burned, Burnt, Burnt-offerings, Cattle, Delight, Desired, Fat, Fatlings, Fattened, Fed, Full, Goats, He-goats, Lambs, Male, Multiplied, Multitude, Offerings, Oxen, Pleasure, Purpose, Rams, Sacrifices, Sated, Satiated, Says, Sheep, Weariness
Outline
1. Isaiah complains of Judah for her rebellion
5. He laments her judgments
10. He upbraids their whole service
16. He exhorts to repentance, with promises and threats
21. Bewailing their wickedness, he denounces God's judgments
25. He promises grace
28. And threatens destruction to the wicked

Dictionary of Bible Themes
Isaiah 1:11

     1175   God, will of
     4615   bull
     4651   goat
     5918   pleasure

Isaiah 1:10-17

     5926   rebuke

Isaiah 1:10-18

     8618   prayerfulness

Isaiah 1:11-13

     7316   blood, OT sacrifices
     8460   pleasing God

Isaiah 1:11-15

     6109   alienation
     7322   burnt offering
     8784   nominal religion

Isaiah 1:11-17

     5381   law, letter and spirit
     5943   self-deception
     6027   sin, remedy for
     7328   ceremonies
     7422   ritual
     8315   orthodoxy, in OT
     8628   worship, hindrances

Library
Useless Sacrifice
Preached at Southsea for the Mission of the Good Shepherd. October 1871. Isaiah i. 11-17. "To what purpose is the multitude of your sacrifices unto me? saith the Lord: . . . When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul
Charles Kingsley—All Saints' Day and Other Sermons

The Stupidity of Godlessness
The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, My people doth not consider.'--ISAIAH i. 3. This is primarily an indictment against Israel, but it touches us all. 'Doth not know' i.e. has no familiar acquaintance with; 'doth not consider,' i.e. frivolously ignores, never meditates on. I. This is a common attitude of mind towards God. Blank indifference towards Him is far more frequent than conscious hostility. Take a hundred men at random as they hurry through
Alexander Maclaren—Expositions of Holy Scripture

The Great Suit: Jehovah Versus Judah
'The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. I Hear, O heavens, and give ear, O earth, for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against Me. 3. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. 4. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are
Alexander Maclaren—Expositions of Holy Scripture

What Sin Does to Men
'Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31. And the strong shall be as tow, and His work as a spark; and they shall both burn together, and none shall quench them.'--ISAIAH i. 30-31. The original reference of these words is to the threatened retribution for national idolatry, of which 'oaks' and 'gardens' were both seats. The nation was, as it were, dried up and made inflammable; the idol was as the 'spark' or the occasion for destruction. But a wider application,
Alexander Maclaren—Expositions of Holy Scripture

1St Day of Month. Pardoning Grace.
"He is Faithful that Promised." "Come now, let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."--ISAIAH i. 18. Pardoning Grace. My soul! thy God summons thee to His audience chamber! Infinite purity seeks to reason with infinite vileness! Deity stoops to speak to dust! Dread not the meeting. It is the most gracious, as well as wondrous of all conferences. Jehovah himself breaks silence! He
John Ross Macduff—The Faithful Promiser

Worship
ISAIAH i. 12, 13. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. This is a very awful text; one of those which terrify us--or at least ought to terrify us--and set us on asking ourselves seriously and honestly--'What do I believe after all? What manner of man am I after all?
Charles Kingsley—The Good News of God

"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came
Hugh Binning—The Works of the Rev. Hugh Binning

The Time of Doubting and of Spiritual Darkness Constitutes
another season when it is very difficult to keep the heart. When the light and comfort of the divine presence is withdrawn; when the believer, from the prevalence of indwelling sin in one form or other, is ready to renounce his hopes, to infer desperate conclusions with respect to himself, to regard his former comforts as vain delusions, and his professions as hypocrisy; at such a time much diligence is necessary to keep the heart from despondency. The Christian's distress arises from his apprehension
John Flavel—On Keeping the Heart

What are Consequences of Backsliding in Heart.
The text says, that "the backslider in heart shall be filled with his own ways." 1. He shall be filled with his own works. But these are dead works, they are not works of faith and love, which are acceptable to God, but are the filthy rags of his own righteousness. If they are performed as religious services, they are but loathsome hypocrisy, and an abomination to God; there is no heart in them. To such a person God says: "Who hath required this at your hand?" (Isaiah 1:12). "Ye are they which justify
Charles G. Finney—The Backslider in Heart

Works.
The extant works of St. Basil may be conveniently classified as follows: I. Dogmatic. (i) Adversus Eunomium. Pros Eunomion. (ii) De Spiritu Sancto. Peri tou Pneumatos. II. Exegetic. [302] (i) In Hexæmeron. Eis ten Exaemeron. (ii) Homiliæ on Pss. i., vii., xiv., xxviii., xxix., xxxii., xxxiii., xliv., xlv., xlviii., lix., lxi., cxiv. (iii) Commentary on Isaiah i.-xvi. III. Ascetic. (i) Tractatus prævii. (ii.) Prooemium de Judicio Dei and De Fide. (iii) Moralia. Ta
Basil—Basil: Letters and Select Works

"His Chains Fell Off. " Acts xii. 7
IN ANSWER TO PRAYER:--Do you know any one tied and bound? Have you prayed for them without ceasing? Are you conscious of the enemy putting YOUR hands or feet in fetters? Are you unable to reach that purse which was at one time always within your grasp, so that now you do not give to the poor as you once did? Are your feet prevented from going on errands of mercy? Do the manacles keep you at home on Sundays, instead of walking muddy lanes to preach? If so, how do you like it? Do you not think
Thomas Champness—Broken Bread

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the
E. P. Barrows—Companion to the Bible

Synagogues in the City; and Schools.
"R. Phinehas, in the name of R. Hoshaia, saith, There were four hundred and sixty synagogues in Jerusalem: every one of which had a house of the book, and a house of doctrine," "A house of the book for the Scripture," that is, where the Scripture might be read: "and a house of doctrine for traditions," that is, the Beth Midrash, where traditions might be taught. These things are recited elsewhere, and there the number ariseth to four hundred and eighty. "R. Phinehas, in the name of R. Hoshaia, saith,
John Lightfoot—From the Talmud and Hebraica

The Massacre
Your hands are full of blood.--Isaiah i. 15. Foiled at every turn, Gaïnas began to feel that his star was no longer in the ascendant; that fortune had abandoned him; that in the game of ambition he had been finally defeated; that Nemesis was but awaiting her opportunity. Tormented more and more by indecision and disappointment, and seeing in their effects the anger of a besetting demon, he gave out that he was ill, and that he should resort to the Chapel of St. John the Baptist at the Hebdomon.
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom

Fresh Troubles
The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been closed, neither bound up, neither mollified with oil.--Isaiah i. 5-6. We have already seen enough to show the intense and all but universal corruption which ruined the true work of the Church in Antioch, and still more in Constantinople. It is distressing to find the same moral apostasy, the same revolting unreality,
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom

Self-Righteousness Insufficient.
1 "Where are the mourners, [1] (saith the Lord) "That wait and tremble at my word, "That walk in darkness all the day? "Come, make my name your trust and stay. 2 ["No works nor duties of your own "Can for the smallest sin atone; "The robes [2] that nature may provide "Will not your least pollutions hide. 3 "The softest couch that nature knows "Can give the conscience no repose: "Look to my righteousness, and live; "Comfort and peace are mine to give.] 4 "Ye sons of pride that kindle coals "With your
Isaac Watts—Hymns and Spiritual Songs

Confession and Prayer. December 13, 1776

John Newton—Olney Hymns

The Expositor's Bible.
Crown 8vo, cloth, price 7s. 6d. each vol. FIRST SERIES, 1887-8. Colossians. By the Rev. A. MACLAREN, D.D. St. Mark. By the Right Rev. the Bishop of Derry. Genesis. By Prof. MARCUS DODS, D.D. 1 Samuel. By Prof. W. G. BLAIKIE, D.D. 2 Samuel. By the same Author. Hebrews. By Principal T. C. EDWARDS, D.D. SECOND SERIES, 1888-9. Galatians. By Prof. G. G. FINDLAY, B.A., D.D. The Pastoral Epistles. By the Rev. A. PLUMMER, D.D. Isaiah I.-XXXIX. By Prof. G. A. SMITH, D.D. Vol. I. The Book of Revelation.
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

"The Dust of the Actual"
"This may be counted as our richest gain, to have learned afresh one's utter impotency so completely that the past axiom of service, 'I can no more convert a soul than create a star,' comes to be an awful revelation, so that God alone may be exalted in that day." Rev. Walter Searle, Africa. WE have just come back from a Pariah village. Now see it all with me. Such a curious little collection of huts, thrown down anywhere; such half-frightened, half-friendly faces; such a scurrying in of some
Amy Wilson-Carmichael—Things as They Are

If it is Objected, that the Necessity which Urges us to Pray is not Always...
If it is objected, that the necessity which urges us to pray is not always equal, I admit it, and this distinction is profitably taught us by James: " Is any among you afflicted? let him pray. Is any merry? let him sing psalms" (James 5:13). Therefore, common sense itself dictates, that as we are too sluggish, we must be stimulated by God to pray earnestly whenever the occasion requires. This David calls a time when God "may be found" (a seasonable time); because, as he declares in several other
John Calvin—Of Prayer--A Perpetual Exercise of Faith

How those are to be Admonished who Abstain not from the Sins which they Bewail, and those Who, Abstaining from Them, Bewail them Not.
(Admonition 31.) Differently to be admonished are those who lament their transgressions, and yet forsake them not, and those who forsake them, and yet lament them not. For those who lament their transgressions and yet forsake them not are to be admonished to learn to consider anxiously that they cleanse themselves in vain by their weeping, if they wickedly defile themselves in their living, seeing that the end for which they wash themselves in tears is that, when clean, they may return to filth.
Leo the Great—Writings of Leo the Great

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

Links
Isaiah 1:11 NIV
Isaiah 1:11 NLT
Isaiah 1:11 ESV
Isaiah 1:11 NASB
Isaiah 1:11 KJV

Isaiah 1:11 Bible Apps
Isaiah 1:11 Parallel
Isaiah 1:11 Biblia Paralela
Isaiah 1:11 Chinese Bible
Isaiah 1:11 French Bible
Isaiah 1:11 German Bible

Isaiah 1:11 Commentaries

Bible Hub
Isaiah 1:10
Top of Page
Top of Page