Isaías 1
H.A. Ironside · Citado em PreceptAustin
Isaías 1:2-4
Ironside writes "ABRUPTLY the voice of the Lord breaks in upon the ears of men who prided themselves upon their religiousness and trusted in their formal observance of the legal ritual. There is something sublime in the very simplicity of this challenge to obedience. Heaven and earth, ever subject to His will, are called to witness the base ingratitude of the Lord's people. The objects of His solicitous (full of concern, meticulously careful, full of desire) care from their childhood in Egypt (cp Ex 19:4, Dt 4:33, 34, 35, 36) to the moment then present, they had never, as an entire nation, given Him that loving obedience which was His due. Individual faithfulness there ever was (Ed: i.e., there was always a believing remnant); but nationally, as later in the case of the Church viewed as a collective body, failure had come in almost at the very beginning (cp Ex 32:1,2, 3, 4, 5, 6,7, esp Ex 32:8) and there had never been recovery. (Expository Notes on the Prophet Isaiah) HEAVEN & EARTH CALLED AS WITNESSES Heavens… earth - J
Isaías 1:2-4
Ironside asks… Do we really know it? Does hunger ever drive us to it; or, are we often found foolishly sniffing the desert air, following the wind like the wild donkey, our backs on God's well-filled storehouse, vainly seeking a satisfactory portion in the world we have professed to judge? Solemn questions these, not to be evaded or ignored, but faced in the presence of the Lord: lest a day come when, of us too He shall have to say, "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" (Isa 1:4, cp Mt 7:21-note, Mt 7:22-note, Mt 7:23-note) Surgeon concludes that… Men are more brutish than the beasts. They receive all at the Lord's hands, and they utterly forget Him. Alas, Lord God, that Thou should thus be treated! (Ed: And don't we as believers do a similar gross injustice when we sin against the light of His Word and the enabling power of His grace in Christ Jesus?! Beloved let us read and study Isaiah as if it were a mirror, showing us through Judah rebellion, our own spiritual imperfections, that we might seek rest in repentance and a holy walk of obedience.) Donkey (02543 - חֲמֹר) (chamowr) is the well known beast of burden common in the Middle East and proverbial for dullness and stupidity. Master (01167 - בַּעַל) (baal) depending on the context can mean husband (used this way about 15x) or lord, but some 50 times refers to the pagan deity Baal. In the present context baal refers to one who possesses something (animate or inanimate) and controls their movement and/or activities. There is a play on words or more accurately on roles (whether intended or not) for later in Isaiah we see baal used of God, Isaiah recording… (God is speaking these words of promise and hope to Israel) Fear not, for you will not be put to shame; Neither feel humiliated, for you will not be disgraced; but you will forget the shame of your youth, and the reproach of your widowhood you will remember no more. For your husband (baal) is your Maker, Whose name is the Lord of hosts; and your Redeemer is the Holy One of Israel, Who is called the God of all the earth. 6 “For the Lord has called you, like a wife forsaken and grieved in spirit, even like a wife of one’s youth when she is rejected,” says your God. 7 “For a brief moment I forsook you (God speaking to Israel), but with great compassion I will gather you. 8 “In an outburst of anger I hid My face from you for a moment, but with everlasting lovingkindness (this reflects God's faithfulness to keep His unconditional covenant with Abraham) I will have compassion on you,” Says the Lord your Redeemer. (Is 54:4, 5, 6, 7, 8) Jeremiah uses baal explaining that the New Covenant will not be… like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband (baal) to them," declares the LORD. (Jer 31:32, cp the new covenant in Jer 31:33, 34) Manger (018 - אֵבוּס) (ebus from abas = to fatten) refers to the stall, barn, or crib, where cattle are fed or fattened. Jamieson feels that the manger refers "spiritually (to) the word and ordinances." That is possible but one is always well advised to be very cautious when interpreting figurative language, he stray too far from the Author's intended meaning. Barnes offers a more straightforward interpretation writing that "The donkey has sufficient knowledge to understand that his support is derived from that. The idea is, that the ox was more submissive to laws than the Jews; and that even the most stupid animal better knew from where support was to be derived, than they did the source of their comfort and protection. The donkey would not wander away, and the ox would not rebel as they had done. This comparison was very striking, and very humiliating, and nothing could be more suited to bring down their pride. (Barnes' Notes on the Old Testament - Volume VII) The brutes obey their God, And bow their necks to men; But we more base, more brutish things, Reject his easy reign. --Watts Judah (and Israel) should have been willing to submit to the Lord's loving leadership, Hosea describing His gentle care for them… I led them with cords of a man, with bonds of love, and I became to them as one who lifts the yoke from their jaws; and I bent down and fed them. (Ho 11:4) Comment: Despite such divine watchcare, Israel choose to rebel! How often I imitate their stupidity because every sin is a rebellion against my God! Henry Morris draws a parallel with this passage and the New Testament birth of Messiah writing that… "Crib" is the same as "manger." Although the animals could recognize their Maker when His parents "laid him in a manger" (Luke 2:7), the leaders of the nation ignored Him and then sought to kill Him (Matthew 2:16). (Morris,
Isaías 1:5-9
Ironside comments that…There is no breach of relationship suggested here. Judah was still owned of God, but her moral state was such as demanded discipline. Yet that discipline she had despised until it seemed to be useless to chasten her further. The sore seemed too deep to be healed; the whole head (Isa 1:5) was sick and the heart faint Isa 1:5). Everywhere the evidences of inward corruption were manifest. Soundness, there was none; nor had their hearts turned to Him that He who had smitten might bind them up in His grace and longsuffering. (Expository Notes on the Prophet Isaiah) J C Philpot writes of… Wounds, and bruises, and putrefying sores (Isaiah 1:5, 6) Every thought, word, and action is polluted by sin. Every mental faculty is depraved. The will chooses evil. The affections cleave to earthly things. The memory, like a broken sieve, retains the bad and lets fall the good. The judgment, like a bribed or drunken judge, pronounces mindless or wrong decisions. The conscience, like an opium eater, lies asleep and drugged in stupefied silence. When all these 'master faculties of the mind' are so drunken and disorderly—need we wonder that the bodily members are a godless, rebellious crew? Lusts call out for gratification. Unbelief and infidelity murmur. Tempers growl and mutter. Every bad passion strives hard for the mastery. O the evils of the human heart, which, let loose, have filled earth with misery, and hell with victims; which deluged the world with the flood—burnt Sodom and Gomorrah with fire from heaven—and are ripening the world for the final conflagration! Every sin which … has made this fair earth a 'present hell'; has filled the air with groans; and has drenched the ground with blood; dwells in your heart and mine! Now, as this is opened up to the conscience by the Spirit of God—we feel indeed to be of all men most sinful and miserable—and of all most guilty, polluted, and vile. But it is this—and nothing but this—which cuts to pieces our 'fleshly righteousness, wisdom, and strength'—which slays our delusive hopes—and lays us low at the footstool of mercy—without one good thought, word, or action to propitiate an angry Judge. It is this which brings the soul to this point— that if saved, it can only be saved by the free grace, sovereign mercy, and tender compassion of Almighty God. Isaiah 1:7 Your land is desolate, Your cities are burned with fire, Your fields --strangers are devouring them in your presence; It is desolation, as overthrown by strangers. (NASB: Lockman) English Translation of the Greek (Septuagint): Your land is desolate, your cities burned with fire: your land, strangers devour it in your presence, and it is made desolate, overthrown by strange nations. Amplified: [Because of your detestable disobedience] your country lies desolate, your cities are burned with fire; your land—strangers devour it in your very presence, and it is desolate, as overthrown by aliens. (Amplified Bible - Lockman) KJV: 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. NET: Your land is devastated, your cities burned with fire. Right before your eyes your crops are being destroyed by foreign invaders. They leave behind devastation and destruction. (NET Bible) NJB: your country a desolation, your towns burnt down, your soil, foreigners lay it waste before your eyes, a desolation like devastation by foreigners. (NJB) NLT: Your country lies in ruins, and your cities are burned. As you watch, foreigners plunder your fields and destroy everything they see. (NLT - Tyndale House) Young's Literal: Your land is a desolation, your cities burnt with fire, Your ground, before you strangers are consuming it, And a desolation as overthrown by strangers! Your land is desolate, your cities are burned with fire, your fields--strangers are devouring them in your presence; it is desolation, as overthrown by strangers: Land - Isa 5:5,6,9; 6:11; 24:10, 11, 12; Leviticus 26:34; Deuteronomy 28:51; 2Chr 28:5,16, 17, 18, 19, 20, 21; Ps 107:34,39; Jeremiah 6:8 Burned - Isa 9:5; 34:9; Jeremiah 2:15 Strangers - Isa 5:17; Deut 28:33,43,48, 49, 50, 51, 52; Lam 5:2; Ezekiel 30:12; Hos 7:9; 8:7 Your land (erets) - the Promised Land occupied by Israel. Desolate… desolations (08077)(shemamah) means desolation or waste and can refer to the condition of land, cities and houses as a result of neglect or devastating war (e.g., Ex. 23:29; Lev. 26:33; Isa. 1:7) and of Israel's idols as a result of God's judgment (Mic. 1:7). It is used figuratively of princes being clothed with devastation under the same conditions (Ezek. 7:27). God's judgment is figuratively referred to as His cup of desolation (Ezek 23:33). Lxx = eremos = of an empty or uninhabited place abandoned, lonely, desolate. Desolate = deserted of people and in a state of bleak and dismal emptiness. Synonyms = Bleak. Stark. Bare. Dismal. Grim. Godforsaken! Abandoned. Empty. Barren.
Isaías 1:5-9
Ironside observes that "Prophetically, Isaiah beholds the sad result of all this cold-hearted indifference to the message he brought. Their country was soon to be desolate and their fair cities were to be destroyed by conflagration. (Expository Notes on the Prophet Isaiah) R C Sproul sees Isaiah's potent proclamation in chapter 1 as an example the modern pastors' need to consider writing… What if a preacher today talked like this in a congregation of Christians? “Hellfire and brimstone” preaching has just about disappeared. Yet Isaiah was one of the most educated men of his time. He was a member of the nobility, traveling in the highest circles of Israel. There is some evidence that he was of the royal house, though this inference is contested by some scholars. When Isaiah spoke his fiery words he was not a crazy preacher standing on a street corner with a sign. His words carried weight. We can learn from Isaiah that there is indeed a time and a place for wise, educated preachers to talk straight to their congregations about sin. Isaiah called them “Sodom and Gomorrah (Isa 1:10).” He told them that God was sick and tired of their religious activities, their sacrifices and festivals, because they were ignoring true social justice (Isa 1:11, 12, 13, 14, 15). He advised them to start defending the good, seeking justice, reproving the ruthless, defending the orphan, and pleading for the widow. He did not tell them to take the easy way, to set up a political bureaucracy to do these things. Rather, he told them that each of them needed to stand up publicly and be counted on the side of justice for the oppressed. God’s invitation is issued in Isa 1:18, “Come now, let us reason together.” God told the people who had been indicted that, if they would repent, their sins would be washed away, and they would eat the best of the land. He also told them that, if they continued to rebel, it was they who would be eaten—by the sword. With such options, what was clearly reasonable was heartfelt repentance. What Isaiah delivered was part of the “whole counsel of God,” the rest of the story we often prefer not to hear. There are times when pastors must speak the whole counsel. Does your church stifle or intimidate your pastor, perhaps unintentionally, so that some subjects about sin are off-limits from the pulpit? Give him the freedom to speak all of God’s Word to you. (Sproul, R. Vol. 3: Before the face of God: Book three: Ligonier Ministries) Isaiah 1:8 The daughter of Zion is left like a shelter in a vineyard, Like a watchman's hut in a cucumber field, like a besieged city. (NASB: Lockman) English Translation of the Greek (Septuagint): The daughter of Sion shall be deserted as a tent in a vineyard, and as a storehouse of fruits in a garden of cucumbers, as a besieged city. Amplified: And the Daughter of Zion [Jerusalem] is left like a [deserted] booth in a vineyard, like a lodge in a garden of cucumbers, like a besieged city [spared, but in the midst of desolation]. (Amplified Bible - Lockman) KJV: 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. NET: Daughter Zion is left isolated, like a hut in a vineyard, or a shelter in a cucumber field; she is a besieged city. (NET Bible) NJB: The daughter of Zion is left like a shanty in a vineyard, like a shed in a cucumber field, like a city besieged. (NJB) NLT: Jerusalem stands abandoned like a watchman's shelter in a vineyard or field after the harvest is over. It is as helpless as a city under siege. (NLT - Tyndale House) Young's Literal: And left hath been the daughter of Zion, As a booth in a vineyard, As a lodge in a place of cucumbers -- as a city besieged. The daughter of Zion is left like a shelter in a vineyard, like a watchman's hut in a cucumber field, like a besieged city: Isa 4:4; 10:32; 37:22; 62:11; Ps 9:14; Lamentations 2:1; Zechariah 2:10; 9:9; John 12:15 Job 27:18; Lam 2:6 Besieged - Is 8:8; 10:32; Jeremiah 4:17; Luke 19:43,44 THE CITY OF ZION'S THREE COMPARISONS The daughter of Zion (see notes on Zion)- Jerusalem is personified.
Isaías 1:21-26
Ironside - Because of all this, the Lord Himself would awake to judgment, and pour out His vengeance upon those who, posing as His friends, were in reality at enmity with Him. Isaiah 1:25 I will also turn My hand against you, and will smelt away your dross as with lye and will remove all your alloy. (NASB: Lockman) English Translation of the Greek (Septuagint): And I will bring my hand upon thee, and purge thee completely, and I will destroy the rebellious, and will take away (make lower or humble) from thee all transgressors. Amplified: And I will bring My hand again upon you and thoroughly purge away your dross [as with lye] and take away all your tin or alloy. (Amplified Bible - Lockman) KJV: And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: NET: I will attack you; I will purify your metal with flux. I will remove all your slag. (NET Bible) NJB: ‘I shall turn my hand against you, I shall purge your dross as though with potash, I shall remove all your alloy. (NJB) NLT: I will turn against you. I will melt you down and skim off your slag. I will remove all your impurities. (NLT - Tyndale House) Young's Literal: And I turn back My hand upon thee, And I refine as purity thy dross, And I turn aside all thy tin I will also turn My hand against you, and will smelt away your dross as with lye and will remove all your alloy: Zechariah 13:7, 8, 9; Revelation 3:19) Isa 1:22; 4:4; 6:11, 12, 13; Jeremiah 6:29; 9:7; Ezekiel 20:38; Zephaniah 3:11; Malachi 3:3; Matthew 3:12) Prophetic Passage - While "will" does not always signal a prophecy, in many contexts it does, so be alert to the use of the future tense. This is clearly a prophecy and in context will ultimately be fulfilled at the Second Coming of Christ. I will turn My hand against you (cp "hand of the LORD" against Israel - Jdg 2:15, 1Sa 12:15) - My hand is an anthropomorphism (human character figuratively attributed to God to help us understand His action - His "hand" spoke of His power, His omnipotence and could be used for blessing [cp Ezra 7:9, 10-] or as is this passage judgment/punishment) Against who? In context His hand will be against the unfaithful city, against Zion or Jerusalem. But Zion is populated predominantly by Jews and thus God's hand will be against the Jews. When? This prophecy most likely has a near and far fulfillment. The near fulfillment is when Babylon laid siege to Jerusalem and eventually destroyed the Holy Temple in 586BC, but in context with the description in the following verse (Isa 1:26), the ultimate fulfillment will be in the last days in the time of Jacob's distress (Jer 30:6, 7), which Jesus designated as the Great Tribulation (Mt 24:15, 21, 30, cp Da 9:27-note). What is the justification for this interpretation? It is only after Messiah returns at the end of the last half of Daniel's Seventieth Week, at the end of the 3.5 year period ( the Great Tribulation) that Jerusalem will be called the city of righteousness, and be a faithful city (Isa 1:26). At that time Messiah, the Righteous One, will reign in Jerusalem, and He is ultimately the reason it will be righteous and faithful. In Jeremiah, Jerusalem is named Smelt (06884) (tsaraph) describes the purifying process of the metallurgist who refines the impure ore by heating so that the dross comes to the top to be skimmed off, this process leaving a pure substance (Pr 25:4) Sarap refers to the Word of God "As silver tried in a furnace on the earth, refined seven times" (Ps 12:6). Every word of God is tested (sarap); He is a shield to those who take refuge in Him. (Pr 30:5) Sarap is used of the purifying effects of external trials (Ps 66:10; 105:19; Is 48:10) which God often uses to discipline His people from sin (Isa 1:25; Zec 13:9 - both refer to the time of the Great Tribulation) or to remove the wicked from the righteous from His people (Jer 6:29; Mal. 3:2, 3 - the latter refers to the time of the Great Tribulation). Daniel recorded the angel's answer to his question concerning the outcome of the holy people (Israel) declaring that… Many (referring to Israel and specifically those who would believe = remnant) will be purged, purified and refined (sarap); but the wicked will act wickedly (their evil acts confirm their uncircumcised hearts, Ro 2:28, 29-note), and none of the wicked will understand (cp 1Co 2:14), but those who have insight will understand (cp Da 11:33, 35). (Daniel 12:10) Dross (05509) (sug) is the scum that forms on the surface of molten metal. It is a vivid picture of evil and how it must be separated from the good metal so that it is useful! In 1Ki 18:27 the Hebrew word sug is used metaphorically as a euphemism to mock the false god who might have been too busy to intervene because he was busy relieving himself. The word suggests dross or waste, excrement (1Ki 18:27). Isaiah used this same Hebrew word in Isa 1:22 and the prophet Ezekiel uses sug (dross) to describe the "house of Israel" (Ezekiel 22:18)! The 1828 Webster's says dross is the The recrement (waste matter, refuse) or despumation (skimming off the surface scum) of metals; the scum or extraneous matter of metals, thrown off in the process of melting. I… will smelt away your dross - Harry Ironside explains that Jehovah… would correct in measure. His discipline would have the effect of removing the unjust and unholy, purging the nation from its dross and sin, from all that was base and unpleasing to God, after which He would restore their judges as at the first and their counselors as of old. Remove (05493) (sar) means to turn away. Your alloy (0913) (bediyl) - This refers to the alloy of lead, tin (Amplified = "your tin", KJV = "take away all thy tin" , etc., separated by smelting from the silver. The TWOT writes that bediyl… denotes that which is separated from precious metal or metal ore and thus in Isa 1:25 refers to metal which in combination with precious metal reduces the precious metal to dross. It is used in that sense figuratively of Israel (Ezek 22:18). (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) Bediyl - 6x in the OT - Nu 31:22; Isa. 1:25; Ezek. 22:18, 20; 27:12; Zech. 4:10 F B
Isaías 1:21-26
Ironside - In place of silver, speaking of atonement (cf. Ex 30:11, 12, 13, 14, 15, 16), was the dross of complacent self-sufficiency; and the wine of joy was diluted with the foul water of earth's broken cisterns (Is 1:21, 22). (Ed: I'm not sure one can make the association of silver with atonement in this context. While I greatly respect Dr Ironside, his comment makes the point that each Bible student needs to be a Acts 17:11-note; Berean - consider inductive Bible study) Isaiah 1:23 Your rulers are rebels and companions of thieves; Everyone loves a bribe And chases after rewards. They do not defend the orphan, nor does the widow's plea come before them. (NASB: Lockman) English Translation of the Greek (Septuagint): Thy princes are rebellious, companions of thieves, loving bribes, seeking after rewards; not pleading for orphans, and not heeding the cause of widows. Amplified: Your princes are rebels and companions of thieves; everyone loves bribes and runs after compensation and rewards. They judge not for the fatherless nor defend them, neither does the cause of the widow come to them [for they delay or turn a deaf ear]. (Amplified Bible - Lockman) KJV: 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. NET: Your officials are rebels, they associate with thieves. All of them love bribery, and look for payoffs. They do not take up the cause of the orphan, or defend the rights of the widow. (NET Bible) NJB: Your princes are rebels, accomplices of brigands. All of them greedy for presents and eager for bribes, they show no justice to the orphan, and the widow's cause never reaches them. (NJB) NLT: Your leaders are rebels, the companions of thieves. All of them take bribes and refuse to defend the orphans and the widows. (NLT - Tyndale House) Young's Literal: Thy princes are apostates, and companions of thieves, Every one loving a bribe, and pursuing rewards, The fatherless they judge not, And the plea of the widow cometh not to them. Your rulers are rebels and companions of thieves: Rulers - Isa 3:14; 2Chronicles 24:17, 18, 19, 20, 21; 36:14; Jeremiah 5:5; Ezekiel 22:6, 7, 8, 9, 10, 11, 12; Daniel 9:5,6; Hosea 7:3, 4, 5; 9:15; Micah 3:1, 2, 3,11; Acts 4:5, 6, 7, 8, 9, 10, 11 Companions - Proverbs 29:24; Matthew 21:13; Mark 11:17; Luke 19:46) Rulers (08269) (sar) speaks of one in rank over others - prince, chief, captain, ruler, governor, keeper, chief captain, steward, master. In chapter 3, Isaiah addresses the judgment on these wicked rulers recording that… The Lord enters into judgment with the elders and princes of His people, “It is you who have devoured the vineyard; The plunder of the poor is in your houses." (Is 3:14) Rebels (05637) (carar/sarar) conveys the root meaning of to be stubborn and thus lays stress on one's attitude (which of course usually plays out in one's action), whereas the related Hebrew word marad (first use - Ge 14:4) emphasizes the rebellious actions. Isaiah uses the verb sarar again writing… "Woe to the rebellious (sarar) children," (Their attitude) declares the LORD, (Their action) "Who execute a plan, but not Mine (Beloved, does this accusation not convict every one of us?! How often I say "It's my way or the highway!"), and make an alliance, but not of My Spirit (This suggests that God meant for the Holy Spirit to be active in the lives of OT saints), in order to add sin to sin (This is very dangerous "mathematics"!), who proceed down to Egypt without consulting Me, to take refuge in the safety of Pharaoh and to seek shelter in the shadow of Egypt! (Is 30:1, 2) In Hosea God uses sarar in comparing Israel to a brute animal… Since Israel is stubborn (sarar) like a stubborn (sarar) heifer, can the LORD now pasture them like a lamb in a large field? (Ho 4:16) The prophet Zechariah uses sarar in a similar charge against Israel… "Thus has the LORD of hosts said, 'Dispense true justice, and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.' "But (When we have just heard the Lord's will for our life and begin response with "But… " that is usually a sign of at best "delayed obedience" which itself is really disobedience! Notice the rebellious "triad" that follows the Lord's clear call to holy living!) they (1) refused to pay attention, and (2) turned a stubborn (sarar) shoulder and (3) stopped their ears from hearing. (Zech 7:9, 10, 11) Companions of thieves - In a parallel thought in proverbs we read… He who is a partner with a thief hates his own life; He hears the oath but tells nothing. (Proverbs 29:24) The rulers, princes, leaders who should have set the high standard of obedience to the law of the Lord were stubborn, morally refractory and rebellious. Sounds a lot like our political leaders in America circa 2008-9! Everyone loves a bribe and chases after rewards They do not defend the orphan, nor does the widow's plea come before them: Isa 33:15; Ex 23:8; Dt 16:19; Pr 17:23; Jer 22:17; Ezek 22:12; Ho 4:18; Mic 7:3 Isa 10:1,2; Jer 5:28,29; Zech 7:10; Mal 3:5; Lk 18:2, 3, 4, 5 These sins speak of self care and the next group of sins express a care less attitude for the less fortunate. Motyer writes that…The widow and orphan are test cases of the quality of biblical society (Ex. 22:22; Dt. 14:29; 16:11, 12, 13, 14). The Lord looks to his people to be like him (cf. Dt. 10:18; Ps10:4; 68:5) Isaiah 1:24 Therefore the Lord GOD of hosts, the Mighty One of Israel, declares, "Ah, I will be relieved of My adversaries and avenge Myself on My foes. (NASB: Lockman) English Translation of the Greek (Septuagint): Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty men of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgement on mine enemies. Amplified: Therefore says the Lord, the Lord of hosts, the Mighty One of Israel, Ah, I will appease Myself on My adversaries and avenge Myself on My enemies. (Amplified Bible - Lockman) KJV: 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: NET: Therefore, the sovereign LORD who commands armies, the powerful ruler of Israel, says this: "Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies. (NET Bible) NJB: Hence, the Lord Yahweh Sabaoth, the Mighty One of Israel, says this, ‘Disaster, I shall get the better of my enemies, I shall avenge myself on my foes. (NJB) NLT: Therefore, the Lord, the LORD Almighty, the Mighty One of Israel, says, "I will pour out my fury on you, my enemies! (NLT - Tyndale House) Young's Literal: Therefore--the affirmation of the Lord--Jehovah of Hosts, the Mighty One of Israel: Ah, I am eased of Mine adversaries, And I am avenged of Mine enemies, Therefore the Lord GOD of hosts, the Mighty One of Israel, declares, "Ah, I will be relieved of My adversaries and avenge Myself on My foes: Mighty One - Isa 30:29; 49:26; 60:16; Jeremiah 50:34; Revelation 18:8 Deuteronomy 28:63; 32:43; Proverbs 1:25,26; Ezekiel 5:13; 16:42; 21:17; Hebrews 10:13 S Lewis
Isaías 1:27-31
Ironside comments that "Then, redeemed with judgment, Zion shall be called once more The city of righteousness, The faithful city (Isa 1:25, 26, 27). This will be their (Israel's) final blessing as other Scriptures show us, after the long years of their dispersion (cp scattering in Ezek 20:23, 22:15, 36:19, Jas 1:1-note; regathering from dispersion in Isa 11:12, 56:8, Zeph 3:10, 11, 12, 13 = referring to the Millennial Kingdom) and the bitterness of the last great tribulation have come to an end. Repentant (07725) (shub/sub) is the 12th most frequent verb in the OT (over 1000x) and conveys the basic sense of movement back to the point of departure (eg Ge 3:19, 33:19, cp reversal of the sundial in 2Ki 20:10), and in a moral/ethical sense (as in this verse) refers to the restoration of one's soul or life. There are two components inherent to the concept of repentance pictured by shuwb/sub, the first being a turning away from evil followed by a turning to that which is good. Shuwb/sub carries the idea of a radical change in one's attitude toward sin. It implies a conscious moral separation and personal decision to forsake sin and enter fellowship with God (see striking example in Jonah 3:8). Mark it down - If one continues in sin, there is no fellowship with a holy God (1Jn1:6). Before anyone can be saved, they must see the need for salvation and of a Savior. It is one thing to know you need salvation and another to know you cannot save yourself. When you see your total inability to make yourself right before God, then you recognize your desperate need for a Savior. In this passage, the repentant ones have recognized their need for their Redeemer, the Holy One of Israel, the Messiah. Shuwb/sub - The 50 uses in Isaiah - NASB renders these uses in Isaiah - turn, restore, repentant, spent (KJV - turned away), return (KJV - convert), again be, turn away (esp of God's anger not turned away), turn back, return, come back, repel, gone down (Is 38:8), reverse, recalls, draw back, recall, deluded, bring back, restorer, render Isa 1:25, 26, 27; 5:25; 6:10, 13; 9:12, 13, 17, 21; 10:4, 21, 22; 12:1; 14:27; 19:22; 21:12; 23:17; 28:6; 29:17; 31:6; 35:10; 36:9; 37:7, 8, 29, 34, 37; 38:8; 41:28; 42:22; 43:13; 44:19, 22, 25; 45:23; 46:8; 47:10; 49:5, 6; 51:11; 52:8; 55:7, 10, 11; 58:12, 13; 59:20; 63:17; 66:15. Her repentant ones - This describes those in Jerusalem at the time of the Second Coming of Christ who exhibit genuine repentance and thus are part of the believing remnant of Jews. Isaiah is speaking to Judah (cp Isa 1:1 "concerning Judah and Jerusalem") in this section of Scripture so the repentant ones refers to saved Jews, who will enter into the Millennial Kingdom of the Messiah. (Related resource: metanoia - word study of repentance) Motyer writes that… ‘returning ones’ stresses the practical side of repentance: a change of mind resulting in a new (Godward) direction of life. (Motyer, J. A. The Prophecy of Isaiah) Righteousness (06666) (tsedaqah - see related adjective - tsaddiq) means blameless conduct and integrity. Basically tsedaqah conveys the idea of conformity to an ethical or moral standard. Men have a standard but the Biblical standard is God's righteousness, His nature and will. "The Lord is righteous (tsaddiq) in all his ways and holy in all his works" (Ps 145:17-note). God's righteous standard demands and provides (in Christ = the Messiah - 1Co 1:30, 2Co 5:21) the power to carry out right attitudes and right actions. Tsedaqah - 150x in the OT (Note the first use!) - Ge 15:6; 18:19; 30:33; Deut. 6:25; 9:4ff; 24:13; 33:21; Jdg. 5:11; 1 Sam. 12:7; 26:23; 2 Sam. 8:15; 19:28; 22:21, 25; 1 Ki. 3:6; 8:32; 10:9; 1 Chr. 18:14; 2 Chr. 6:23; 9:8; Neh. 2:20; Job 27:6; 33:26; 35:8; 37:23; Ps. 5:8; 11:7; 22:31; 24:5; 31:1; 33:5; 36:6, 10; 40:10; 51:14; 69:27; 71:2, 15f, 19, 24; 72:1, 3; 88:12; 89:16; 98:2; 99:4; 103:6, 17; 106:3, 31; 111:3; 112:3, 9; 119:40, 142; 143:1, 11; 145:7; Prov. 8:18, 20; 10:2; 11:4ff, 18f; 12:28; 13:6; 14:34; 15:9; 16:8, 12, 31; 21:3, 21; Isa. 1:27; 5:7, 16, 23; 9:7; 10:22; 28:17; 32:16f; 33:5, 15; 45:8, 23f; 46:12f; 48:1, 18; 51:6, 8; 54:14, 17; 56:1; 57:12; 58:2; 59:9, 14, 16f; 60:17; 61:10f; 63:1; 64:6; Jer. 4:2; 9:24; 22:3, 15; 23:5; 33:15; 51:10; Ezek. 3:20; 14:14, 20; 18:5, 19ff, 24, 26f; 33:12ff, 16, 18f; 45:9; Dan. 9:7, 16, 18; Hos. 10:12; Joel 2:23; Amos 5:7, 24; 6:12; Mic. 6:5; 7:9; Zech. 8:8; Mal. 3:3; 4:2 EZEKIEL 20 SEPARATION OF THE JEWS: REDEEMED FROM UNREDEEMED Ezekiel 20 gives details of the separation of Jews (the redeemed… repentant ones), those who are righteous in Christ and thus who will be allowed to enter into Messiah's glorious Millennial Kingdom … "As I live," declares the Lord GOD, "surely with a mighty hand and with an outstretched arm and with wrath poured out, I shall be king over you. 34 "And I shall bring you out from the peoples (Gentiles) and gather you from the lands where you are scattered, with a mighty hand and with an outstretched arm and with wrath poured out 35 and I shall bring you into the wilderness of the peoples, and there I shall enter into judgment with you face to face.36 "As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you," declares the Lord GOD. 37 "And I shall make you pass under the rod, and I shall bring you into the bond of the covenant; 38 and I shall purge from you the rebels (cp an analogous but distinct "purging" of the Gentiles at the "Sheep and Goat" judgment in Mt 25:31-46) and those who transgress against Me; I shall bring them out of the land where they sojourn, but they will not enter the land of Israel. Thus you will know that I am the LORD. (Ezekiel 20:33, 34, 35, 36, 37, 38) Note: For separation of the Gentiles prior to the read Matthew 25:31-46. John Walvoord has the following comments on Ezekiel 20 as it relates to the separation of the repentant Jews from the unrepentant Jews… The Scriptures record many tremendous judgments of Israel which have been already historically fulfilled and predict a future purging during the time of the Great Tribulation when only one third of the living Jews in the land will survive (Zech 13:8, 9). The remnant of Israel, however, surviving the tribulation and who are on earth at the time of the return of Christ, are the specific objects of a judgment described in Ezekiel 20:33-38. This passage, given in a context of predictions of judgment upon Israel, is obviously the climactic judgment of God upon that nation. Like the predictions of judgment upon the Gentiles, this future event has its special characteristics which distinguish it from all past judgments upon the nation. It is described as a part of a work of God in declaring Himself to be king over you (Ezek 20:33). The judgment itself follows the final regathering of Israel predicted in Ezekiel 20:34, 35. The judgment will take place in the specific geographic location described as the wilderness of the peoples (Ezek 20:35). Though this is not clearly to be identified with any locality, the comparison with the dealings of God with Israel on the way from Egypt to the promised land seems to indicate that the judgment takes place just outside the area given to Israel for perpetual possession. Just as Israel because of failure at Kadesh-Barnea was condemned to wander in the wilderness until all the adults except the few faithful ones died, and only then the nation could enter the promised land, so the rebels will be purged out at that future time when the millennial kingdom is established. Only those who are not rebels, that is, those who are true believers in Christ as their Messiah and Savior, will be allowed to participate in the blessing of the millennial kingdom. The description given does not mention any resurrection from the dead and it may be assumed in view of the fact that regathering is a prerequisite to the judgment that this applies only to the living Israelites in the world at the time of the second coming. Those who are resurrected have a different judgment entirely. Like other judgments at the second coming of Christ, the judgment of works will be prominent, but as in the case of the Gentiles it will be what the works indicate rather than their intrinsic moral character. In the prophecies of Malachi a refining of the sons of Levi is predicted at the time of His coming and their particular sins are dealt with at that judgment (cf. Mal. 3:2, 3, 4,5). This conclusion is confirmed by the statements and parables of Matthew 24 and Matthew 25 which seem, with the exception of Matthew 25:31-46, to deal primarily with Gods judgments upon Israel. In each case, the works brought into view demonstrate whether the person is saved or not. The result of the Ezekiel judgment is that the rebels are cut off and therefore do not enter the land. This is to be interpreted as a judgment of physical death, and they will be raised from the dead at the judgment of the great white throne after the millennium to participate in the destiny of all the wicked. Those who remain alive, however, are counted righteous and enter into the millennial blessing provided for them. In the words of Ezekiel, God says to them: I will bring you into the bond of the covenant (Ezek. 20:37). The covenant herein mentioned is no doubt the same as that revealed in Jer 31:31, 32, 33, 34. (cf Dt 30:6, Jer 32:39, 40, Ezek 11:19, 20, 16:60,61, 62-63, 36:26, 27) The blessings of that entrance into that promised land are summarized in Jer 31:10, 11, 12, 13 as follows: Taking in view all the divine judgments that pertain to this sequence of events, it may be concluded that as the millennium begins all the righteous are judged in one way or another and that the wicked are put to death and declared unworthy to enter the millennial kingdom. The church has previously been judged and rewarded in heaven. Living Gentiles and living Jews are judged in their respective judgments and those who are righteous are permitted to enter the millennial kingdom. The Old Testament saints and resurrected Israel are also raised from the dead and given their places of honor and privilege and are associated with Christ in His millennial government. (The Prophetic Context of the Millennium — Part IV- The Resurrection at the Second Advent) Isaiah 1:28 But transgressors and sinners will be crushed together, and those who forsake the LORD will come to an end. (NASB: Lockman) English Translation of the Greek (Septuagint): And the transgressors and the sinners shall be crushed together, and they that forsake the Lord shall be utterly consumed. Amplified: But the crushing and destruction of rebels and sinners shall be together, and they who forsake the Lord shall be consumed. (Amplified Bible - Lockman) KJV: And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed. Motyer Literal Hebrew): But shattering for those rebelling [participle] and sinful—all at once! Those forsaking the Lord will come to an end. NET: All rebellious sinners will be shattered, those who abandon the LORD will perish. (NET Bible) NJB: Rebels and sinners alike will be destroyed, and those who abandon Yahweh will perish. (NJB) NLT: But all sinners will be completely destroyed, for they refuse to come to the LORD. (NLT - Tyndale House) Young's Literal: And the destruction of transgressors and sinners is together, And those forsaking Jehovah are consumed. But transgressors and sinners will be crushed together: Job 31:3; Psalms 1:6; 5:6; 37:38; 73:27; 92:9; 104:35; 125:5; Proverbs 29:1; Luke 12:45,46; 1Thessalonians 5:3; 2Th 1:8,9; 2Peter 3:7; Revelation 21:8) Notice that there is one verse dealing with redemption (Isa 1:27) and the next four with judgment. NAS note on crushed = Lit crushing of transgressors and sinners shall be together But - Always be on the alert for the "code word" but which signifies a change in direction (See also term of contrast), in this case literally descriptive of a different destiny (repentant ones contrasted with transgressors… crushed). When will this be accomplished? At the Second Coming of Christ both Jews and Gentiles will be judged, but in the present context Isaiah is referring to those Jews who refuse to repent (contrast "her repentant one" in Isa 1:27) before the Messiah returns to redeem captive Zion and the believing Jewish remnant. Vine - In contrast to these converts who will enjoy the Millennial Kingdom, those who have followed the Antichrist will be destroyed together and consumed (Isa 1:28). The word transgressor implies they see the line in the sand so to speak (marking the law) but they simply (willfully) choose to walk over the line! Oh, how we are seeing this same evil seed being spread throughout the United States of America in the year of our Lord 2016! And just as Jehovah was forced to judge Israel for her lawlessness and rebellion, so too God (if he is just and fair and true - which He is!) will be be forced to judge our country. Indeed, we can see many aspects of His hand of judgment beginning to fall on our country. Oh, that God's children (not professors but His true regenerate, redeemed children) would see the signs of the times and weep and repent and cry out for Spirit wrought revival before it is too late as it was finally too late for Judah... And the LORD, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy. (2 Chronicles 36:15, 16) Transgressors (06586) (pasha - cognate verb = pesha' = to transgress) is a verb conveys the fundamental idea of a breach of relationships (civil or religious) between two parties. This word describes those who break away from authority and thus trespass, apostatize, rebel, revolt, transgress. The first use is in Solomon's prayer asking God to forgive His people who had transgressed against Him! (1Ki 8:50, cp 1Ki 12:19, 2Chr 10:19) Psalm 37:38 says "transgressors will be altogether destroyed; The posterity of the wicked will be cut off." After David repented he declared "Then I will teach transgressors Thy ways, And sinners will be converted to Thee." (Psalm 51:13) In one of the more graphic uses of pasha Isaiah records "Then they shall go forth and look On the corpses of the men Who have transgressed against Me. For their worm shall not die, And their fire shall not be quenched; And they shall be an abhorrence to all mankind." (Isaiah 66:24). "Woe to them, for they have strayed from Me! Destruction is theirs, for they have rebelled against Me! I would redeem them, but they speak lies against Me." (Hosea 7:13) "Put the trumpet to your lips! Like an eagle the enemy comes against the house of the LORD, Because they have transgressed My covenant And rebelled against My law." (Hosea 8:1) In Ezekiel pasha is used in the description of God's judgment of the Jews who survive the Great Tribulation to determine who enters into the joy of Messiah's Millennial Kingdom and who is cast into the eternal fire where "their worm shall not die and their fire shall not be quenched!" - "And I shall purge from you the rebels and those who transgress against Me; I shall bring them out of the land where they sojourn, but they will not enter the land of Israel. Thus you will know that I am the LORD." (Ezekiel 20:38) Zehpaniah 3:11 also alludes to this coming day of purging and separation - "In that day you will feel no shame Because of all your deeds By which you have rebelled (pasha; Lxx = asebeo = living without regard for God) against Me; For then I will remove from your midst Your proud, exulting ones, And you will never again be haughty On My holy mountain." For those Jews who repent and return to Messiah, all is not lost, for God makes them a promise (to be fulfilled at the return of the Messiah) - "And I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned against Me, and by which they have transgressed against Me." (Jeremiah 33:8-note , cp Paul's parallel phrase = "All Israel will be saved." Romans 11:26-note). May all (Jew and Gentile) who have not yet heeded the call to believe in Yeshua and be saved hear and heed the poignant plea in Hosea 14:9 "Whoever is wise, let him understand these things; Whoever is discerning, let him know them. For the ways of the LORD are right, And the righteous will walk in them, But transgressors (pasha; Lxx = asebes = godless, violating the norms for a proper relationship with God) will stumble in them. Lxx translates pasha with the adjective anomos = literally "without law." Having no law, not subject to law, not obeying the moral and civil law, lawless, wicked, godless. Lawless = Not subject to law; unrestrained by law, disobedient to the law, contrary to or heedless of the law, uncontrolled; unbridled. Synonyms of lawless = anarchic, chaotic, disorderly, insubordinate, insurgent, mutinous, rebellious, reckless, riotous, seditious, ungoverned, unrestrained, unruly, wild Pasha - 37 verses - Usage: been in rebellion(1), committed(1), offended(1), rebel(1), rebelled(6), rebellion(1), revolted(7), transgress(3), transgressed(10), transgressing(1), transgression(1), transgressors(8). 1 Ki. 8:50; 12:19; 2 Ki. 1:1; 3:5, 7; 8:20, 22; 2 Chr. 10:19; 21:8, 10; Ezr. 10:13; Ps. 37:38; 51:13; Prov. 18:19; 28:21; Isa. 1:2, 28; 43:27; 46:8; 48:8; 53:12; 59:13; 66:24; Jer. 2:8, 29; 3:13; 33:8; Lam. 3:42; Ezek. 2:3; 18:31; 20:38; Dan. 8:23; Hos. 7:13; 8:1; 14:9; Amos 4:4; Zeph. 3:11 Complete Biblical Library Hebrew-English Dictionary - Pasha - Found forty-one times in the OT, pāshaʿ always occurs in the Qal stem with the exception of Prov. 18:19, "an offended brother" (Niphal stem). There are no occurrences in the Pentateuch. This root is attested in Aramaic and Middle Hebrew. A Syriac cognate means "to be rigid," "to be terrified." The main thrust of the root is that of relationships and their being broken. These may be in the civil or religious arena, between individuals or parties, and may involve the breaking of alliances between nations. A man will break an agreement over a small thing, even "a piece of bread" (Prov. 28:21). An offended brother can be more unyielding than a fortified city (Prov. 18:19). While the rebellious will falter, this particular trait does not belong to God whose ways are right (Hos. 14:9). The secular concept is found in 1 and 2 Kings and the parallel accounts in 2 Chronicles. Ten times pāshaʿ is used with reference to peoples (the civil context) and nations rebelling against an overlord. Displeased with Rehoboam's leaders, the northern tribes broke away (1 Ki. 12:19; 2 Chr. 10:19). Moab revolted against Israel (2 Ki. 1:1; 3:5, 7). During the days of Jehoram, son of Jehoshaphat, both Edom and Libnah rebelled, freeing themselves of Judah's rule (2 Ki. 8:20, 22; 2 Chr. 21:8, 10). With the expression "from under the dominion of" a state of open-ended rebellion is deemed to exist (2 Chr. 21:8, 10). Three times pāshaʿ is followed by the preposition of motion be, "in," "against" (2 Ki. 1:1; 3:5, 7). Most frequently, pāshaʿ is directed against Yahweh and his law (twenty-eight times). In its first occurrence, it carries the meaning of rebellion in Solomon's dedicatory prayer upon completion of the Temple, "And forgive... all their transgressions wherein they have transgressed against you" (1 Ki. 8:50). In four instances, pāshaʿ is used similarly to specify transgressing against Yahweh (Isa. 1:28; Jer. 2:29; 3:13; Hos. 7:13). Additional verses refer to pāshaʿ as being directed against God (Isa. 46:8; Amos 4:4). God's response ultimately is judgment, "The transgressors shall be destroyed together" (Ps. 37:38). While such is the case for the unrepentant, God's desire is that all be saved (Jer. 33:8). Through his Servant and his being reckoned among the transgressors, a means of reconciliation has been made available (Isa. 53:12). For those who respond in faith, He will bear their sins and intercede for them. Crushed (07667) (seber) literally means breaking into shivers. In this passage it does not mean to be crushed literally (although see Rev 16:21-note in the time of Jacob’s distress or trouble), but is used as a figure of speech to depict the utter destruction (not annihilation) of the unrepentant Jew. Many of the uses of sheber in the prophets refer to the ruin or destruction of either the northern 10 tribes (Judah) or the southern 2 tribes (Judah). In Jdg 7:15 sheber refers to the interpretation of a dream (i.e., its breaking, or decoding). Sheber is translated in the Septuagint with the verb suntribo meaning literally to rub together and hence to smash , crush, break to pieces (eg Mk 14:3) and is used to describe the fate of Satan (Ro 16:20-note ) which makes it a fitting description of his "children" here labeled "transgressors and sinners!" Dear reader, have you truly believed the Gospel, that you might be saved from the "guttermost" (suntribo) to the uttermost (cf Heb 7:25-note)? If not, believe on the Lord Jesus Christ and you will be saved! (Acts 16:31) Sheber - 38v in the OT - Lv 21:19; 24:20; Jdg. 7:15; Job 41:25; Ps. 60:2; Pr 15:4; 16:18; 17:19; 18:12; Isa. 1:28; 15:5; 30:13, 14, 26; 51:19; 59:7; 60:18; Jer. 4:6, 20; 6:1, 14; 8:11, 21; 10:19; 30:15; 48:3, 5; 50:22; 51:54; Lam. 2:11, 13; 3:47f; 4:10; Ezek 32:9; Amos 6:6; Nah. 3:19; Zeph. 1:10 The NAS renders sheber as breaches(1), breakdown(1), broken(2), brokenness(3), collapse(1), crash(1), crashing(1), crushed(1), crushes(1), destruction(17), disaster(2), fracture(3), injury(m)(2), interpretation(1), ruin(3), smashing(1) and those who forsake the LORD will come to an end: Isa 30:13; 50:11; 65:11; 1Samuel 12:25; 1Kings 9:6, 7, 8, 9; 1Chr 28:9; Zeph 1:4, 5, 6) Forsake (leave) (05800)('azab) basically means depart from something or leave. For example in Ge2:24 "man shall leave his father and his mother" and in Ps 22:1 "My God, my God, why hast Thou forsaken me?" Motyer writes that the words transgressors, sinners, forsake "in turn speak of an unruly will, a life short of the ideal and an abandoned relationship. The verse denotes an act from outside (be broken) terminating the sinner’s course and, at the same time, a petering out (perish/‘come to an end’) of internal resources. Through Joshua near the end of his life and ministry God gave Judah ample advanced warning that… If you forsake the LORD and serve foreign gods, then He will turn and do you harm and consume you after He has done good to you. (Joshua 24:20). Moses had uttered a clear prophecy that Judah would break God’s covenant and forsake Him. And the LORD said to Moses, "Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them.17 "Then My anger will be kindled against them in that day, and I will forsake them and hide My face from them, and they shall be consumed, and many evils and troubles shall come upon them; so that they will say in that day, 'Is it not because our God is not among us that these evils have come upon us?' (Dt 31:16, 17) The prophets during the time of the kings also used 'azab to describe Judah breaking God's covenant and turning to idols… "And many nations will pass by this city; and they will say to one another, 'Why has the LORD done thus to this great city? (Jerusalem) 9 "Then they will answer, 'Because they forsook the covenant of the LORD their God and bowed down to other gods and served them.'" (Jer 22:8, 9) "But they rebelled against Me and were not willing to listen to Me; they did not cast away the detestable things of their eyes, nor did they forsake the idols of Egypt. Then I resolved to pour out My wrath on them, to accomplish My anger against them in the midst of the land of Egypt. (Ezek 20:8) In Judges we see previews of "coming attractions" describing what (and why) God would do to Judah if she forsook Him writing that… they forsook the LORD, the God of their fathers, Who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger. 13 So they forsook the LORD and served Baal and the Ashtaroth. 14 And the anger of the LORD burned against Judah, and He gave them into the hands of plunderers who plundered them; and He sold them into the hands of their enemies around them, so that they could no longer stand before their enemies. 15 Wherever they went, the hand of the LORD was against them for evil, as the LORD had spoken and as the LORD had sworn to them, so that they were severely distressed. (Judges 2:12, 13, 14, 15) Come to an end - They will perish or be consumed. This is not annihilation of their souls but everlasting torment first in Hades (Sheol) which will then be cast into the Lake of First. The Septuagint translates the Hebrew verb kalah with the verb sunteleo which pictures bringing something to a complete end or fulfillment. The idea of sunteleo is to carry out, to finish, to execute, to put an end to something, in this case the physical existence of the transgressors and sinners. Isaiah 1:29 Surely you will be ashamed of the oaks which you have desired, and you will be embarrassed at the gardens which you have chosen. (NASB: Lockman) English Translation of the Greek (Septuagint): For they shall be ashamed of their idols, which they delighted in, and they are made ashamed of the gardens which they coveted. Amplified: For you will be ashamed [of the folly and degradation] of the oak or terebinth trees in which you found [idolatrous] pleasure, and you will blush with shame for the [idolatrous worship which you practice in the passion-inflaming] gardens which you have chosen. (Amplified Bible - Lockman) KJV: For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. NET: Indeed, they will be ashamed of the sacred trees you find so desirable; you will be embarrassed because of the sacred orchards where you choose to worship. (NET Bible) NJB: How ashamed you will be of the terebinths which gave you such delight; and how you will blush for the gardens which you chose! (NJB) NLT: Shame will cover you when you think of the times you offered sacrifices to idols in your groves of sacred oaks. You will blush when you think of all the sins you committed in your sacred gardens. (NLT - Tyndale House) Young's Literal: For men are ashamed because of the oaks That ye have desired, And ye are confounded because of the gardens That ye have chosen. Surely you will be ashamed of the oaks which you have desired: Isa 30:22; 31:7; 45:16; Ezekiel 16:63; 36:31; Hosea 14:3,8; Romans 6:21 Oaks - Isa 57:5; Ezekiel 6:13; Hosea 4:13) Surely (kiy) means because or for (so rendered by Amplified, KJV, Young's Literal) and introduces the reason they will come to an end (Is 1:28) Motyer writes that… those who live in the days of the shattering (28) will reap what their forebears have sown. The fundamental cause of disaster is false, inadequate religion. Oaks and gardens are the symbols of the life of ‘nature’ and of the fertility gods. Ashamed (0954) (bosh) means to be put to shame and describes both an external and an internal or subjective experience which includes a feeling shame (painful emotion caused by consciousness of guilt, shortcoming, or impropriety), guilt, or disgrace. Oaks (0352) (ayil) in this context refers to an oak or terebinth tree (or Terebinth), which was used in the sensuous, licentious, abominable, sexually charged atmosphere associated with pagan idol worship (cp Hos 4:13, Ezek 6:13-note, Ezek 16:16-note; Ezek 16:25-note; referred to as "high place" or Bamah = Ezek 20:28, 29, Jer 2:20, 3:6, 13, etc), especially the so called fertility cults. We shall avoid speaking of the abominable acts they performed as "acts of worship" to their so-called (demonic) gods (cp Lv 17:7, Dt 32:17, Ps 106:37, 1Co 10:20, 21). It is interesting to note that the Septuagint (LXX) translates the Hebrew noun ayil or oaks with the Greek noun eidolon (word study), which is defined as a cultic image or representation of an alleged transcendent being (i.e., an idol). The idea behind eidolon in secular use (as by Homer) was that of form, image, shadow or phantom and in the Septuagint is used to express the merging of two ideas, (1) that the deities of the nations have no reality, and (2) consequently they are truly the products of fantasy; and are manufactured by human hands. So clearly the Jewish translators saw a clear association between the oaks and idolatry. (cp use of eidolon for "household idols" in Ge 31:19 and for "idol" in Ex 20:4, Lv 19:4) (Here are all the uses of eidolon in Isaiah - Isa. 1:29; 10:11; 27:9; 30:22; 37:19; 41:28; 48:5; 57:5;) TDNT adds this comment on eidolon - The LXX uses the term in a derogatory sense for images of the gods, or idols. In this regard it is referring polemically to the deities themselves, which are empty, and which thus express the unreality of pagan belief. The main point is not that another god is worshipped but that this is an unreal god. The Greeks do not follow this usage, so that the LXX here coins a new expression out of a familiar term. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Isaiah used oaks in a similar indictment later asking… Who (speaking to Israel who were "children of rebellion, offspring of deceit" Is 57:4) inflame (chamam/hamam = become heated, figuratively in this context it speaks of arousing their sexual desires!) yourselves among the oaks (Lxx = eidolon), under every luxuriant (racanan = green, flourishing, healthy looking, "full of life", places where sensual pagan, idolatrous fertility rites were practiced) tree, who slaughter the children in the ravines (alluding to Israel's practice of child sacrifice, which occurred even toward the end of "wise" King Solomon's reign, and which in part led God to judge him and Israel and divide the nation in 931BC - see 1Ki 11:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13), under the clefts (the fissures in the rocks and cliffs did not hid the abominable practice of child sacrifice! cp Pr 5:21-note, 15:3) of the crags? (Isaiah 57:5, cp Is 57:6,7) NET rendering of Is 57:5 - you who practice ritual sex under the oaks and every green tree, who slaughter children near the streams under the rocky overhangs. I love what God declares even in the face of man's perversion of His beautiful creation (the oaks), Isaiah using the same Hebrew word for oak writing… To grant those who mourn in Zion, giving them a garland instead of ashes, the oil of gladness (oil symbolizing joy) instead of mourning, the mantle of praise (a garment symbolizing praise) instead of a spirit of fainting (discouragement). So they will be called oaks (ayil) of righteousness, the planting of the LORD (trees planted by Jehovah), that He may be glorified (that might reveal His splendor, cp Mt 5:16-note). ( Isaiah 61:3, context = Messiah [see other Messianic Prophecies] is speaking in Isa 61:1, 2, 4, 5 - observe that the ministry of Messiah's first coming is described in Is 61:1,2a and His Second Coming in the Is 61:2b beginning with "the day of vengeance" - so we see in this verse two juxtaposed Messianic prophecies separated by >2000 years!) Ashamed of the oaks -
Isaías 1:27-31
Ironside explains… Nor have the words of this section a voice for the Jew alone. They are also written for our admonition upon whom the ends of the ages have arrived (co 1Cor 10:6, 11). The failure of the professing Church has been even greater than that of Jerusalem, because of the greater light against which we have sinned (Lk 12:48, cp Jas 3:1). Soon must the Holy and the True, disgusted with such corruption, vomit out of His mouth all that is unreal and opposed to His Word (cp Rev 3:16-note). But He stands knocking at the door, and whenever there is reality and a heart for Himself, He will come in and sup there in hallowed, blest communion, though the doom of guilty Christendom is so near. None to quench - Absolutely no one or nothing can extinguish the wrath of God once it has been decreed for it is justly deserved. John Martin writes that "This unquenchable burning probably refers to the destruction by the Babylonian army as well as eternal judgment. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) Quench (03518) (kabah) means to extinguish or to put out and all is used in the OT the context of putting out fires, sometimes a literal fire, but other times being used in a figurative sense ("extinguishing" lives2Sa 14:7, 2Sa 21:17, Song 8:7). Kabah -24x in the OT - Lev. 6:12, 13; 1 Sam. 3:3; 2 Sam. 14:7; 21:17; 2 Ki. 22:17; 2 Chr. 29:7; 34:25; Prov. 26:20; 31:18; Song 8:7; Isa. 1:31; 34:10; 42:3; 43:17; 66:24; Jer. 4:4; 7:20; 17:27; 21:12; Ezek. 20:47f; 32:7; Amos 5:6. Alexander Maclaren… in his sermon What Sin Does to Men (Isaiah 1:30, 31)… Sin withers. We see the picture of a blasted tree in the woods, while all around are in full leaf, with tiny leaves half developed and all brown at the edges. The prophet draws another picture, that of a garden not irrigated, and therefore, in the burning East, given over to barrenness. Sin makes men fruitless and withered. It involves separation from God, the source of all fruitfulness (Ps. 1). Think of how many pure desires and innocent susceptibilities die out of a sinful soul. Think of how many capacities for good disappear. Think of how dry and seared the heart becomes. Think of how conscience is stifled. All sin, any sin, does this. Not only gross, open transgressions, but any piece of godless living will do it. Whatever a man does against his conscience—neglect of duty, habitual unveracity, idleness—in a word, his besetting sin withers him up. And all the while the evil thing that is drawing his life-blood is growing like a poisonous, blotched fungus in a wine-cask. (Read full sermon - Isaiah 1:30, 31 What Sin Does to Men) See Related Topic: Discussion of the Deceitfulness of Sin