Isaiah 1
1. The coming of judgment and blessing. 1:1–5:30.
a. Condemnation of Judah. 1:1–31.
[1] 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.
Isa 1:1: Vision is the technical term for divine revelation (Heb. Shazo¯n) to the mind of the prophet. This is about the whole prophetic epic that comes next. Most scholars observe that the term in this context refers to the prophecy in its entirety, rather than to a particular vision (Heb. mar'eh). Some have proposed that this chapter was given toward the end of Isaiah's life, functioning as both an introduction and a summary of his prophecies.
The name Isaiah means "Jehovah is salvation" in Hebrew. He is known as the son of Amoz (brave). Azariah is another name for Uzziah, who was king from 767 to 740 B.C. He lived at the same time as Tiglath-pileser III of Assyria, who later invaded Israel. Jotham was a co-regent with Uzziah from 750 to 740 B.C. and ruled alone from 740 to 736 B.C. Ahaz took over after him and ruled from 736 to 716 B.C. He was a wicked king who worshiped idols and turned down Isaiah's offer of help. But his son Hezekiah was one of Judah's best spiritual kings. From 726 to 716 B.C., he was a co-regent, and from 716 to 698 B.C., he was the only king.
There was a big spiritual revival and a nationwide religious reform during his rule. He was especially close to the prophet Isaiah, who had the most power during his reign. During his reign, Sennacherib of Assyria invaded Judah in 701 B.C. He was a contemporary of Sennacherib.
[2] 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 corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
Isaiah 1:2–4: compares the sins of the people of Judah (the southern kingdom) to children who don't listen to their parents. The first few lines of this chapter are like a "Great Arraignment" of the chosen people. God is shown as both the prosecutor and the judge.
The heavens and the earth are both called to testify. The name of God in the covenant is the LORD (Jehovah, Heb. Yahweh). It shows the covenant relationship between God and His people. Notice the use of the strong pronouns: "Even my children, those I have raised, even they have rebelled." The mention of the ox and the ass shows that even dumb animals know who to follow. A crib is not a bed; it's a feeding trough. The fact that Israel does not know means that they are purposely and willingly disobeying. That's why Judah is called a sinful nation.
The verb "chata'" means "to miss the mark" or "to offend by doing something sinful." This verb "rebelled" means failing to reach the right goal in life, which means disobeying God's path for us. The nation's iniquity (Heb. 'awa, which means "to bend or twist") is compared to a wagon carrying a heavy load (laden). They are called a seed of evildoers, which means that their parents weren't spiritual and they probably won't be either. So, they are called corrupting children (children that are corrupters). They have turned away and forsaken God's way and followed their own. They have completely turned their backs (forsaken) on the Lord and angered the Holy One of Israel. Isaiah probably likes this title for God the best. The Holy One (Heb. qadosh) is the God who is beyond all things. The title "Holy One of Israel" appears twelve times in the first half of the book and fourteen times in the second half. The title is strong evidence that the whole book was written by the same person.
[5] Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
[6] From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
[7] Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.
[8] And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
[9] Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Isaiah 1:5-9: It looks like the southern kingdom was attacked in a horrible way and left for dead. The prophet says that the nation is hurt from the bottom of its feet to the top of its head. He thinks the country is hopelessly hurt, with open sores that haven't healed (closed) or been bandaged (neither bound up). These open wounds are just a sign of the country's real spiritual illness. The entire heart is sick (or weak) (The whole heart faint). So, he thinks that a sickness of the soul is the real reason why Judah's government is about to fall apart. Some people have said that the statement "Your country is desolate ... burned with fire" means that Sennacherib's invasion caused this situation, but it could also just be a description of the land's condition at an earlier time.
The mention of a cottage in a vineyard or a lodge in a garden is a way to say that these are temporary places to stay safe from plundering and ravaging groups. The tiny remnant (Heb. saird) refers to the few true believers for whom God would still spare the land.
[10] Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
[11] To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
[12] When ye come to appear before me, who hath required this at your hand, to tread my courts?
[13] 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.
[14] Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
[15] And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Isaiah 1:10–15: The prophet spoke to the people of Judah as if they were from Sodom and Gomorrah. One writer refers to Isaiah's critique of the superficial worship associated with Jewish legalism as the "sinful subterfuge of hypocritical worship." The rejection of sacrifices (Heb. zebach) and offerings (Heb. 'aloth) does not signify a repudiation of the sacrificial system itself, but rather a denunciation of their unrepentant utilization. The "sacrifices" were animals given to God to pay for sins. The burnt offerings are actually ascension offerings that go up to God. They show that when you give something to the Lord, you give it all to Him and let it go. This is where the Israelites of Isaiah's time were really messing up. In many ways, they were still following the rules and ceremonies of the sacrificial system without really caring about the things of God. So, the prophet speaks for God and strongly condemns their different religious trappings. Vain oblations are, in a literal sense, useless offerings. People thought that even the appointed feasts (Heb. 'asarah) were sinful gatherings because of the wicked reasons in their hearts. The three most important religious holidays on the Hebrew calendar are Passover, Pentecost, and Tabernacles. These are the ones that your appointed feasts (Heb. mo'adim) probably refer to. Even the prayers of people who don't want to change will be turned down.
[16] Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
[17] Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
[18] Come now, and 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.
[19] If ye be willing and obedient, ye shall eat the good of the land:
[20] But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
Isaiah 1:16–20. In the prophet of God's strong warning, there is a choice between forgiveness and destruction. The phrase "wash you" does not mean that the sinner can clean himself; instead, it means that he must accept the cleaning that the Lord offers him. The contrast between "stop doing bad things" and "learn to do good things" shows that this kind of cleansing will have full effects. Isaiah says that this will happen when they truly repent, stop being (put away) evil, and completely turn to the Lord.
Observe the interchangeable use of the terms "justice" (Hebrew mishpat) and "judge" (Hebrew shapat). The Hebrew mindset was that justice could not exist without judgment, nor could judgment exist without justice. The verb "judge" (shiphetu¯) in relation to the poor signifies not only concern for their welfare but also the act of delivering them, as exemplified in the book of Judges. The prophet's call to come and reason together is a gracious invitation from God to everyone. This is another legal term that means to sue each other.
Notice that the Scripture says that sin is red and scarlet, not black. The colors show the crimson dye of the scarlet worm, which never fades or washes away. They also show that the people are guilty of bloodshed before God. So, the colors changing from red to white are a sign of God's grace that can change your life. God is always ready to forgive us and clean us up when we ask Him to. He also notes that the people of Israel were in charge of their fate. If they were willing to stop being bad (repentance) and keep being good (confession), they would eat the good things that grow in the land. Many are willing at first, but they don't stick with it, so they never get all of God's blessings. To rebel is to bring certain and immediate punishment on themselves.
The statement "the mouth of the LORD hath spoken it" shows how serious and final God's words are. It also shows that Isaiah's message came from God; it was God's message.
[21] How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
[22] Thy silver is become dross, thy wine mixed with water:
[23] Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
[24] Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
[25] And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
[26] And I will restore thy judges as at the first, and thy counsellers as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
[27] Zion shall be redeemed with judgment, and her converts with righteousness.
[28] And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
[29] For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
[30] For 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 the maker of it as a spark, and they shall both burn together, and none shall quench them.
Isaiah 1:21-31. The last part of the chapter adds to the rest of it. The chapter serves as a reminder to the people of Judah that they face the threat of judgment, yet God remains committed to their salvation. Instead of the faithful who were full of righteousness, there are now whores and murderers! The silver has turned to junk, the wine has become weak, and the leaders are now friends with thieves. Here, the Lord is called the mighty One of Israel, who will judge His enemies. On that day, He will turn Jerusalem into the city of faithfulness and righteousness. Although this may have commenced with the establishment of the New Testament church, its complete realization will occur in the millennial kingdom.
a. Condemnation of Judah. 1:1–31.
[1] 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.
Isa 1:1: Vision is the technical term for divine revelation (Heb. Shazo¯n) to the mind of the prophet. This is about the whole prophetic epic that comes next. Most scholars observe that the term in this context refers to the prophecy in its entirety, rather than to a particular vision (Heb. mar'eh). Some have proposed that this chapter was given toward the end of Isaiah's life, functioning as both an introduction and a summary of his prophecies.
The name Isaiah means "Jehovah is salvation" in Hebrew. He is known as the son of Amoz (brave). Azariah is another name for Uzziah, who was king from 767 to 740 B.C. He lived at the same time as Tiglath-pileser III of Assyria, who later invaded Israel. Jotham was a co-regent with Uzziah from 750 to 740 B.C. and ruled alone from 740 to 736 B.C. Ahaz took over after him and ruled from 736 to 716 B.C. He was a wicked king who worshiped idols and turned down Isaiah's offer of help. But his son Hezekiah was one of Judah's best spiritual kings. From 726 to 716 B.C., he was a co-regent, and from 716 to 698 B.C., he was the only king.
There was a big spiritual revival and a nationwide religious reform during his rule. He was especially close to the prophet Isaiah, who had the most power during his reign. During his reign, Sennacherib of Assyria invaded Judah in 701 B.C. He was a contemporary of Sennacherib.
[2] 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 corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
Isaiah 1:2–4: compares the sins of the people of Judah (the southern kingdom) to children who don't listen to their parents. The first few lines of this chapter are like a "Great Arraignment" of the chosen people. God is shown as both the prosecutor and the judge.
The heavens and the earth are both called to testify. The name of God in the covenant is the LORD (Jehovah, Heb. Yahweh). It shows the covenant relationship between God and His people. Notice the use of the strong pronouns: "Even my children, those I have raised, even they have rebelled." The mention of the ox and the ass shows that even dumb animals know who to follow. A crib is not a bed; it's a feeding trough. The fact that Israel does not know means that they are purposely and willingly disobeying. That's why Judah is called a sinful nation.
The verb "chata'" means "to miss the mark" or "to offend by doing something sinful." This verb "rebelled" means failing to reach the right goal in life, which means disobeying God's path for us. The nation's iniquity (Heb. 'awa, which means "to bend or twist") is compared to a wagon carrying a heavy load (laden). They are called a seed of evildoers, which means that their parents weren't spiritual and they probably won't be either. So, they are called corrupting children (children that are corrupters). They have turned away and forsaken God's way and followed their own. They have completely turned their backs (forsaken) on the Lord and angered the Holy One of Israel. Isaiah probably likes this title for God the best. The Holy One (Heb. qadosh) is the God who is beyond all things. The title "Holy One of Israel" appears twelve times in the first half of the book and fourteen times in the second half. The title is strong evidence that the whole book was written by the same person.
[5] Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
[6] From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
[7] Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.
[8] And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
[9] Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Isaiah 1:5-9: It looks like the southern kingdom was attacked in a horrible way and left for dead. The prophet says that the nation is hurt from the bottom of its feet to the top of its head. He thinks the country is hopelessly hurt, with open sores that haven't healed (closed) or been bandaged (neither bound up). These open wounds are just a sign of the country's real spiritual illness. The entire heart is sick (or weak) (The whole heart faint). So, he thinks that a sickness of the soul is the real reason why Judah's government is about to fall apart. Some people have said that the statement "Your country is desolate ... burned with fire" means that Sennacherib's invasion caused this situation, but it could also just be a description of the land's condition at an earlier time.
The mention of a cottage in a vineyard or a lodge in a garden is a way to say that these are temporary places to stay safe from plundering and ravaging groups. The tiny remnant (Heb. saird) refers to the few true believers for whom God would still spare the land.
[10] Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
[11] To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
[12] When ye come to appear before me, who hath required this at your hand, to tread my courts?
[13] 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.
[14] Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
[15] And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Isaiah 1:10–15: The prophet spoke to the people of Judah as if they were from Sodom and Gomorrah. One writer refers to Isaiah's critique of the superficial worship associated with Jewish legalism as the "sinful subterfuge of hypocritical worship." The rejection of sacrifices (Heb. zebach) and offerings (Heb. 'aloth) does not signify a repudiation of the sacrificial system itself, but rather a denunciation of their unrepentant utilization. The "sacrifices" were animals given to God to pay for sins. The burnt offerings are actually ascension offerings that go up to God. They show that when you give something to the Lord, you give it all to Him and let it go. This is where the Israelites of Isaiah's time were really messing up. In many ways, they were still following the rules and ceremonies of the sacrificial system without really caring about the things of God. So, the prophet speaks for God and strongly condemns their different religious trappings. Vain oblations are, in a literal sense, useless offerings. People thought that even the appointed feasts (Heb. 'asarah) were sinful gatherings because of the wicked reasons in their hearts. The three most important religious holidays on the Hebrew calendar are Passover, Pentecost, and Tabernacles. These are the ones that your appointed feasts (Heb. mo'adim) probably refer to. Even the prayers of people who don't want to change will be turned down.
[16] Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
[17] Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
[18] Come now, and 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.
[19] If ye be willing and obedient, ye shall eat the good of the land:
[20] But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
Isaiah 1:16–20. In the prophet of God's strong warning, there is a choice between forgiveness and destruction. The phrase "wash you" does not mean that the sinner can clean himself; instead, it means that he must accept the cleaning that the Lord offers him. The contrast between "stop doing bad things" and "learn to do good things" shows that this kind of cleansing will have full effects. Isaiah says that this will happen when they truly repent, stop being (put away) evil, and completely turn to the Lord.
Observe the interchangeable use of the terms "justice" (Hebrew mishpat) and "judge" (Hebrew shapat). The Hebrew mindset was that justice could not exist without judgment, nor could judgment exist without justice. The verb "judge" (shiphetu¯) in relation to the poor signifies not only concern for their welfare but also the act of delivering them, as exemplified in the book of Judges. The prophet's call to come and reason together is a gracious invitation from God to everyone. This is another legal term that means to sue each other.
Notice that the Scripture says that sin is red and scarlet, not black. The colors show the crimson dye of the scarlet worm, which never fades or washes away. They also show that the people are guilty of bloodshed before God. So, the colors changing from red to white are a sign of God's grace that can change your life. God is always ready to forgive us and clean us up when we ask Him to. He also notes that the people of Israel were in charge of their fate. If they were willing to stop being bad (repentance) and keep being good (confession), they would eat the good things that grow in the land. Many are willing at first, but they don't stick with it, so they never get all of God's blessings. To rebel is to bring certain and immediate punishment on themselves.
The statement "the mouth of the LORD hath spoken it" shows how serious and final God's words are. It also shows that Isaiah's message came from God; it was God's message.
[21] How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
[22] Thy silver is become dross, thy wine mixed with water:
[23] Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
[24] Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
[25] And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
[26] And I will restore thy judges as at the first, and thy counsellers as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
[27] Zion shall be redeemed with judgment, and her converts with righteousness.
[28] And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
[29] For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
[30] For 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 the maker of it as a spark, and they shall both burn together, and none shall quench them.
Isaiah 1:21-31. The last part of the chapter adds to the rest of it. The chapter serves as a reminder to the people of Judah that they face the threat of judgment, yet God remains committed to their salvation. Instead of the faithful who were full of righteousness, there are now whores and murderers! The silver has turned to junk, the wine has become weak, and the leaders are now friends with thieves. Here, the Lord is called the mighty One of Israel, who will judge His enemies. On that day, He will turn Jerusalem into the city of faithfulness and righteousness. Although this may have commenced with the establishment of the New Testament church, its complete realization will occur in the millennial kingdom.