Isaiah 1:10Meaning & Commentary from the Church Fathers

The misguided Israelites, led astray by their corrupt leaders, lost faith in Christ. This truth is confirmed by the Almighty, who speaks through His prophets: “The shepherds have destroyed my vineyard, they have trampled my heritage; they have given my cherished land to the beasts of the field” (Jeremiah 12:10-11). Moreover, “For the shepherds are senseless and do not inquire of the Lord; so my people are scattered like sheep without a shepherd” (Jeremiah 10:21). Indeed, these shepherds were troubled and brought ruin upon those entrusted to them. Conversely, having been instructed in the mysteries of Christ through the law and the prophets, could they not have guided others toward faith in Him? Yet the Saviour states that they sought honor from men rather than the glory that comes from God alone (John 5:44). Had they truly believed in Moses, they would also have believed in Him, for Moses wrote about Him. In their blindness, they became leaders of the blind (Matthew 15:14), ultimately stumbling into destruction. Why does the prophet strive to correct them with encouraging words? To inspire a change of heart and obedience to the Saviour's teachings. Alongside his exhortations, he wisely includes rebukes, applying a healing remedy to their willful disobedience. Thus, he says, “Hear the word of the Lord, you rulers of Sodom; give ear to the law of our God, you people of Gomorrah.” Observe how, out of love and righteous concern, he chastises the disobedient leaders. He compares Jerusalem to the most sinful cities, filled with egregious transgressions, and devoid of anyone who might plead for mercy. The Almighty desired to annihilate the cities of Sodom with fire and revealed this plan to Abraham. Abraham intercedes, saying, “Shall not the Judge of all the earth do right?” (Genesis 18:25). God declared that if ten righteous individuals could be found in Sodom, He would restrain His judgment, yet not even ten could be discovered. Thus, the Sodomites faced punishment commensurate with their sins. Similarly, the city that condemned God’s Son, where few righteous men existed, faced dire consequences. When Jeremiah earnestly pleaded for Jerusalem before God, He commanded, “Search for a man among them who practices righteousness and seeks truth, that I may pardon her” (Jeremiah 5:1). Because it was engulfed in impurities and severely lacking in the righteous, the prophet refers to it as Sodom and Gomorrah, chastising the people and their leaders for their moral filth. What does he proclaim? “Hear the word of the Lord, you rulers of Sodom; listen to the law of the Lord, you people of Gomorrah.” He urges them to awaken from their stupor and, by reflecting on the wisdom of Moses, to comprehend the mystery of Christ. For Moses declared, “The Lord your God will raise up for you a prophet like me from among your brethren—him you shall hear” (Deuteronomy 18:15). Therefore, heed the Lord’s message and adhere to His commandments, which encapsulate the essence of the Gospel. This was the command of Moses, who serves as a guide leading toward Christ; the ultimate purpose of the law’s directives is to reveal the mystery of Christ. Yet he warns them, saying that merely seeking to fulfill the shadows and types will not please God. Listen to the One who speaks, who has conveyed to you, through the ages, the precise law.

They similarly dismissed the just Judge, who was denounced with cries of, "Crucify, crucify, remove Him from the earth" (cf. Jn. 19:15). However, the depths of their wickedness went even further. The Sodomites maliciously treated strangers who had wronged them in no manner, and they acted this way toward Him who had extended them abundant kindness. The Sodomites acted against strangers, and they acted against the One who came to His own (cf. John 1:11); they opposed angels, as well as God Himself. Thus, they rightfully bear the title of rulers of Sodom. Nevertheless, the Lord, in His grace, calls them to heed His words of benefit, addressing the people led by these rulers, termed the people of Gomorrah due to their corrupt teachings. He urges them to pay attention to the law: both the wise and the unwise are called to listen or to receive understanding from what they learn. The distinction between the word and the law mirrors the contrast between hearing and receiving with intent. The law serves as a standard for both the righteous and the unrighteous, guiding them on what is to be done and what is to be avoided; many observe it, often without grasping its value. However, the word clarifies the rationale behind these commandments. Our discourse, which elucidates the law in a profound and spiritual manner, surpasses mere compliance with the law’s letter. What is the difference between hearing and listening? Hearing engages the mind, as the Lord exemplified, calling forth a thoughtful response: "He who has ears to hear, let him hear" (Matthew 11:15). To receive by ear merely entails letting sounds enter. Thus, in the Book of Exodus, the people say, "All that the Lord shall speak, we will do and hear" (cf. Exod. 24:3), although it is more reasonable to state, "We will hear and do." Clearly, an individual may adhere to basic observances, such as keeping the Sabbath, abstaining from food, being circumcised on the eighth day, and appearing in the temple thrice a year; yet, to grasp the essence of these commandments is a pursuit of those who have reached maturity in understanding. It is noted, however, that this situation was a motivating factor for the Jews of that time to conspire against the Prophet. Were they labeled as rulers of Sodom due to their governance over wicked individuals, or because of their own wrongdoing? A ruler of malevolent individuals may remain untainted by their misdeeds. Yet, had the populace remained silent, it would have led to much confusion. Now, as the people are designated the people of Gomorrah, they are lesser in guilt than their rulers. Scripture illustrates that Sodom held prominence among the pentapolis, taking the forefront in depravity and exceeding other cities in every sin. The historical record reveals little about the rulers of Sodom, aside from accounts concerning the defeated kings (see: Genesis 14:10). Given the boldness with which Isaiah condemns the transgressions of the Jews, the Apostle remarks, "He dares and speaks" (Rom. 10:20). However, one who adheres to sound doctrine, living in accordance with it, may at times utilize such declarations against church leaders who disregard the law and against those individuals who stray and engage in abhorrent actions.

In contrast, those who took pride in their heritage declaring, "We are descendants of Abraham and are not born of anyone" (John 8:33), hear from the Lord, "The children of Abraham are indeed the children of Abraham, and the works of Abraham mirror his deeds," and, "You are from your father the devil, and you wish to carry out the desires of your father" (ibid. vv. 39, 44). A similar indictment is noted by Ezekiel regarding Jerusalem, stating, "Your father was an Amorite, and your mother a Hittite" (Ezek. 16:45).

The Jews maintain that Isaiah was killed for two reasons: he labeled them as the rulers of Sodom and the citizens of Gomorrah, and because, whereas God stated to Moses, "You cannot see My face" (Exodus 33:20), Isaiah audaciously declared, "I saw the Lord sitting upon a high and lofty throne" (6:1). They fail to acknowledge that the Seraphim covered both the face and feet of God—or perhaps their own, as the Hebrew text is indefinite—and Isaiah notes that he witnessed only a portion of the divine presence. Thus, while no created being can behold God's face, even the least of the angels in heaven always see the face of God (Matt. 18:10). We presently perceive as if through a mirror dimly, yet then we shall see face to face (1 Cor. 13:12). Ultimately, when humanity attains the perfection of the angels, we shall be able to declare with the apostle, "We all with unveiled face reflect the glory of the Lord, being transformed into His image from glory to glory, as by the Spirit of the Lord" (2 Cor. 3:18). Although no creature can naturally see God's face, it can be comprehended by the heart when one believes in the unseen.