Isaías 1

Bob Utley · You Can Understand the Bible

Isaías 1

CONTEXTUAL INSIGHTS The prophets typically used three standard literary forms to communicate their messages. court case (cf. Isa. 1:2,18) funeral dirge (cf. Isa. 1:24-26) promise oracle (i.e. Servant Songs of Isaiah) For a good brief discussion of "rib" (i.e. Prophetic Lawsuit), see Sandy and Giese, Cracking Old Testament Codes, pp. 163-165. SPECIAL TOPIC: PROPHECY (OT), IV. E. It is surprising that Isaiah's call is recorded in chapter 6. There is only the brief introduction in Isa. 1:1 (written by an editor). However, this brief introduction tells the length and time of Isaiah's ministry. Obviously only a few selected visions, poems, and revelations to Isaiah are recorded, either by himself late in his ministry or by followers after his death. R. K. Harrison calls the book an anthology. Chapter 1 may be a summary of the entire book (or possibly chapters 1-5). The same themes are repeated throughout Isaiah's writings. Most prominent is the vision of Judah's sins of intentional covenant violations trust in formalism and liturgy social injustice idolatry The consequences of violating the Mosaic covenant recorded in Leviticus 26 and Deuteronomy 28 must come to bear if God is true to His word (i.e. the Two Ways, cf. Deut. 30:15,19; Psalm 1)! The consequences of known sin are as real as the promises of YHWH's love, care, and protection. They are two sides of one covenant! Most covenant promises are conditional on a human response. Remember the purpose of judgment was the restoration of intimate fellowship, like the Garden of Eden before the Fall, before the image and likeness of God were damaged! SPECIAL TOPIC: EDEN SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY

Isaías 1:1-3

1:1 "vision" This term (BDB 302, KB 301) is used in the sense of a "revelatory message" (cf. Isa. 29:7; Mic. 3:6). The terms "visions" and "dreams" are parallel in Isa. 29:7 (cf. Dan. 7:1). Usually dreams occur at night and visions both day and night. It appears to describe an altered state of consciousness whereby God, through imagery, idioms, and physical objects, communicates special revelation. These truths are divine, not human. Isaiah probably structured the messages, but the content was from God! It is hard to describe the mechanisms of inspiration, but the results are a divine, authoritative message. Here, in this context of an opening verse, the term is used as a title for Isaiah's messages (cf. Isa. 2:1; 13:1; Amos 1:1; Micah 1:1; Hab. 1:1). SPECIAL TOPIC: WAYS OF REVELATION SPECIAL TOPIC: INSPIRATION ▣ "Isaiah" The name (BDB 447, KB 449) means "YHWH saves" or "salvation is of YHWH" (there is no verb). When "iah" appears on the end of a Hebrew name, it implies royalty and also stands for the covenant name of God, YHWH (cf. Exod. 3:14). SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "Amoz" This person (BDB 55, KB 63) is mentioned only in connection to Isaiah. The basic root means "strength," "strong," or "mighty." ▣ "he saw" This VERB, (חזה, BDB 302, KB 301, Qal PERFECT) is from a similar root, "visions" (חזון) and the same as "seer" (חזה). It is used repeatedly in Isaiah (cf. Micah 1:1). SPECIAL TOPIC: PROPHET (the different Hebrew terms) ▣ "Uzziah" Tradition says that Isaiah was related to Uzziah (BDB 739, KB 809, "YHWH is my strength"). This cannot be corroborated, but the evidence points in this direction. This godly king died of leprosy in 740 B.C. (there is no consensus on the dates of his reign). He is also known in the Bible as Azariah ("YHWH is my help"). SPECIAL TOPIC: KINGS OF THE DIVIDED KINGDOM 1:2 "Listen, O heavens, and hear, O earth" These two IMPERATIVES are from different roots, but mean basically the same. listen, BDB 1033, KB 1570, Qal IMPERATIVE, cf. Isa. 1:10,15,19; 6:8,9 (twice),10, etc. hear, BDB 24, KB 27, Hiphil IMPERATIVE, cf. Isa. 1:2,10; 8:9; 28:23; 32:9; etc. This was a striking way to jolt His people into acknowledging their rebellion. YHWH was initiating a court case against His own people! This opening is similar to Micah 1:2, Isaiah's contemporary Judean prophet. This sets the stage for chapter 2, which is also a court scene. God is taking his people to trial. This is a common literary technique in the Prophets (i.e. Mic. 6:6-8; Jer. 2:1ff; Rom. 8:31ff). This is a common procedure in the OT of providing two witnesses (i.e. heaven and earth) to confirm a covenant or a testimony (cf. Deut. 4:26; 30:19; 31:28; 32:1; Ps. 50:4). "Heaven" (BDB 1029) here refers to the atmosphere above the earth which was part of original creation (cf. Genesis 1). In this context it does not refer to "God's abode" (i.e. The Third Heaven). SPECIAL TOPIC: HEAVEN SPECIAL TOPIC: HEAVENS AND THE THIRD HEAVEN ▣ "For the Lord speaks" This is the covenant name for Israel's Deity. YHWH can speak but the idols of the nations cannot! A similar form appears in v. 20. The Jewish Study Bible, p. 784, mentions that this inclusio literary form often sets the limits of a literary unit (i.e. Isa. 1:2-20). SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "Sons I have reared and brought up" Here again God is described in anthropomorphic, familiar terms as a loving parent of Hosea 11:1-4 (also note Exod. 4:22; Deut. 32:6; Jer. 3:4; 31:9). The best human analogies to comprehend the character and actions of YHWH are parent marriage partner (see SPECIAL TOPIC: FATHERHOOD OF GOD) kinsman redeemer (see SPECIAL TOPIC: KINSMAN REDEEMER) SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD ▣ "revolt" This VERB (BDB 833, KB 981, Qal PERFECT) implies active, violent, open-eyed, settled, personal rebellion (cf. Isa. 1:28; 43:27; 46:8; 53:12; 59:13; 66:24; see Robert B. Girdlestone, Synonyms of the Old Testament, p. 81). This rebellion came from the family of God (i.e. the covenant people). ▣ "Me" Sin is primarily a violation against God (cf. Gen. 39:9; 2 Sam. 12:13; Ps. 41:4; 51:4). Norman H. Snaith, The Distinctive Ideas of the Old Testament, says "(the prophets) thought of it (sin) as rebellion rather than transgression" (p. 65). Sin is a perversion of the divine image and likeness of God in humankind (cf. Gen. 1:26,27). God wants the world to know Him! He chose a person (Abram), a family (Jacob), and a nation (Israel) to reveal Himself to all humanity, but Israel failed to reflect the holiness and compassion of YHWH. They rebelled against Him with "opened eyes." The essence of sin is "me," more for me at any cost (i.e. the Fall of Genesis 3)! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: THE FALL OF MANKIND 1:3 This verse may have been a well known, cultural proverb. Even dumb animals do not bite the hand that feeds them, but Judah does! ▣ "Israel does not know" The VERB "know" (BDB 393, KB 390, Qal PERFECT) does not imply only facts about a subject, but personal knowledge of someone (cf. Gen. 4:1; Jer. 1:5). Israel did not know their own creator, savior, and protector because they would not listen (cf. Isa. 5:12,13; 6:9-13; 30:9). SPECIAL TOPIC: ISRAEL (the name) SPECIAL TOPIC: KNOW ▣ "My people" This is covenant language (cf. Hosea 1-3,11). It must be remembered that in the OT, election is God's primary initiating choice of Abraham and Israel. There is commensurate responsibility after God's initial choice known as covenant. This involves responsibility on both sides. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE ▣ "do not understand" This VERB (BDB 106, KB 122, Hithpalel PERFECT) in this stem means "to be inattentive," negated. The problem was not lack of knowledge, but their unwillingness to obey (cf. Isa. 6:9,10; Deut. 4:6; 32:29). They were content with a facade of religiosity (the cultus of Israel), but without the necessary lifelong faith, repentance, and personal trust! Their true nature is described in Isa. 5:18-23, esp. Isa. 1:21 (cf. Isa. 29:13; Micah 4:12). They were covenant people in title, but not covenant people in heart (cf. Rom. 2:28-29; 9:6)!

Isaías 1:4

1:4 "Alas" The INTERJECTION (BDB 222) introduces declarations of judgment (i.e. a funeral dirge, which is another common prophetic model, cf. Isa. 10:5; 17:12; 28:1; 29:15; 31:1; 45:9,10; Jer. 22:18; 34:5; Amos 5:18; 6:1). ▣ "sinful nation" The common term "sinful" (BDB 306, KB 305, Qal ACTIVE PARTICIPLE) means "to miss the mark" (see SPECIAL TOPIC: SIN IN THE OT) The term "nation" is goy (BDB 156). This term is often used for the Gentiles, but it can refer to Israel (cf. Exod. 19:5-6). Israel was meant to be a holy nation (cf. Exod. 19:5-6), yet she turned out to be a sinful nation. What a reversal of expectations! ▣ "People weighed down with iniquity" This term "to be bent" or "heavy" (BDB 458) is imagery to describe sin as a burden on mankind's back (cf. Matt. 11:28). All of the Hebrew words for sin are related to crookedness or being bent. It is contrasted to the Hebrew term for righteousness used of God as a "measuring reed" or "ruler." His character is the standard. SPECIAL TOPIC: RIGHTEOUSNESS ▣ "Offspring of evil-doers, Sons who act corruptly" This seems to relate to Exod. 20:5 where the evil lifestyles of the parent are communicated to the children. Notice the parallelism. sinful nation, Isa. 1:4 weighed down with iniquity, Isa. 1:4 offspring of evildoers, Isa. 1:4 sons who act corruptly, Isa. 1:4 Also notice the parallel clauses that follow. they have abandoned (BDB 736, KB 806, Qal PERFECT) the Lord they have despised (BDB 610, KB 658, Piel PERFECT) the Holy One of Israel they have turned away (BDB 266, KB 267, Niphal PERFECT) from Him All speak of the actions of an informed, but rebellious, covenant people (notice the number of different word pictures for sin). By their actions and choices they are rejecting YHWH! These three PERFECT stems denote a settled attitude! These people were to be the blessed "seed" (BDB 282) of Abraham (cf. Gen. 12:7; 13:15,16; 16:10; 22:17,18; 24:7; 26:3,4,24; 28:13,14; 32:12), but they had become the "seed" of evildoers! What a tragedy of wasted revelation and opportunity (cf. Luke 12:48)! ▣ "the Holy One of Israel" This is a favorite title for Deity in Isaiah (cf. Isa. 1:4; 5:19; 10:17,20; 12:6; 17:7; 29:19,23; 30:11,12,15; 31:1; 37:23; also in the second part of Isaiah, 40:25; 41:14,16,20; 43:3,14, 15; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9,14; see SPECIAL TOPIC: THE HOLY ONE). Because He is "holy," His people should be holy (cf. Lev. 11:44-45; 19:2; 20:7; Matt. 5:48; 1 Pet. 1:16). This title, in a sense, expresses the impossible tension of a sinful, fallen people conforming to a holy standard. The Mosaic Covenant was impossible to keep (cf. Acts 15; Galatians 3; Hebrews). The old covenant was a way to show the impossibility of humans to conform to God's standard, yet He was with them, for them, preparing them for His answer to their fallen condition. He does not lower His standard, but provides it through His Messiah. The new covenant (cf. Jer. 31:31-34; Ezek. 36:22-36) is a covenant of faith and repentance, not human performance, though it issues in Christlikeness (cf. James 2:14-26). God wants a people who reflect His character to the nations. SPECIAL TOPIC: SANCTIFICATION SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "They have turned away from Him" This literally is "turned away" (BDB 266, KB 267, Niphal PERFECT) and "backward" (BDB 30, cf. Isa. 44:25). We would say, "they have willfully turned their back on Him" (cf. Isa. 1:2).

Isaías 1:5-6

1:5 Here God's people are personified a physically sick individual. This is a good example of physical sickness as imagery for sin (cf. Isa. 53:4-6; Ps. 103:3; Hosea 5:13). Physical healing is not part of the promise of atonement, but a full and complete forgiveness is! In Jewish thought sin and sickness are related (cf. John 9:2; James 5:5). ▣ "Where" NKJV, NRSV, TEV, NIV, RSV, ASV, REB, JPSOA, LXX, and Peshitta correctly translate this as "why" (BDB 752 II), which focuses on the reason for such continuing rebellion. ▣ "As you continue in your rebellion" This VERB (BDB 414, KB 418, Hiphil IMPERFECT) denotes a repeated, continuing attitude of rebellion against God's clearly revealed will. ▣ "whole head. . .whole heart" This parallelism denotes the whole person (thoughts, motives, and actions). The second phrase is also found in Jer. 8:18 and Lam. 1:22, which shows it was a common idiom. SPECIAL TOPIC: HEART 1:6 "nothing sound in it" This NOUN (BDB 1071) denotes "completeness," "innocence," or "integrity." In this context it functions as imagery for a life without integrity (cf. Gen. 20:5,6; Ps. 78:72; 101:2) an unhealthy person (cf. Ps. 38:3) The remainder of Isa. 1:6 describes ancient medical procedures. pressed out bandaged softened with oil (oil as medication, cf. Luke 10:34; James 5:14) A person (or nation) whose wound was not properly cleaned and bandaged could not hope to recover (cf. Hosea 6:1).

Isaías 1:7-9

1:7 This reflects an invasion and exile, probably either: the Assyrian attack in 701 B.C. the invasion of Israel in 732 B.C. possibly the Neo-Babylonian invasion of Judah in 586 B.C. Remember, Isaiah the book, is a compilation of his messages. The exact historical setting of each prophetic message is not stated. Often his poems can refer to different invasions. They may even have been structured for purposeful ambiguity. It reflects the curses of Deuteronomy 28. NASB, NKJV, JPSOA, REB, Peshitta "strangers" "aliens" TEV, NJB, LXX "foreigners" "foreign invaders" This PARTICIPLE (BDB 266, KB 267, Qal ACTIVE PARTICIPLE, twice) denotes someone from a different family, tribe, nation (cf. Isa. 25:2,5; 29:5; 61:5), usually an enemy of the covenant people. YHWH judges His people by the use of pagan enemies (cf. Isa. 10:5). The JB, NEB, REB, and the footnote in the JPSOA have "it is as desolate as Sodom after its overthrow." This is because the FEMININE "overthrow" is always used of Sodom (i.e. Isa. 13:19; Jer. 49:18; 50:40; Amos 4:11 Sodom appears in Isa. 1:9 and experiences a similar divine destruction by fire There is no Hebrew textual evidence for this emendation. 1:8 "The daughter of Zion" The parent-child motif is begun in Isa. 1:2. Here it is continued into imagery that will recur often in prophetic literature. daughter of Zion, Isa. 1:8; 10:32; 16:1; 37:22; 52:2; 62:11; Jer. 4:31; 6:23; Lam. 1:6; 2:1,4,8; 2:18; Mic. 4:8,10,13; Zeph. 3:14; Zech. 2:10; 9:9 (see SPECIAL TOPIC: ZION) daughter of Jerusalem, Isa. 37:22 daughter of Judah, Lam. 2:2,5,13,15; Micah 4:8 daughter of Tyre, Ps. 45:12 daughter of Babylon, Ps. 137:8; Isa. 47:1 (virgin daughter); Jer. 50:42; 51:33; Zech. 2:7 daughter of my people, Isa. 22:4; Jer. 4:11; 6:26; 8:11,19,21,22; 9:1,7; Lam. 2:11; 3:48; 4:6,10 virgin daughter, Isa. 23:12; 37:22; Jer. 14:17; 46:11; Lam. 1:15; 2:13 daughter of Egypt, Jer. 46:24 daughter of Edom, Lam. 4:21,22 daughter of Tarshish, Isa. 23:10 daughter of the Chaldeans, Isa. 47:1,5 faithless daughter, Jer. 31:22 Obviously it was a tender idiom referring to the inhabitants of a nation, region, or city. ▣ "Like a watchman's hut in a cucumber field" This refers to the very fragile, flimsy structure (cf. Isa. 24:20) that is erected during harvest time as a shelter for guards to protect the crop from robbers. Without God His people have no protection or hope (cf. Isa. 1:9). 1:9 "the Lord of Hosts" See SPECIAL TOPIC: LORD OF HOSTS ▣ "Had left us a few survivors" This refers to the terrible judgment of the Assyrian and/or the Neo-Babylonian exiles of God's people from the Promised Land. It denotes the concept of "a faithful remnant" of believers (cf. Isa. 10:20-22; 11:11,16; 37:4,31,32; 46:3), which Paul refers to and expands to include Gentiles in Rom. 9:19-29! Not everyone will be redeemed! SPECIAL TOPIC: THE REMNANT (three senses) ▣ "Sodom. . .Gomorrah" This is a historical allusion to God's judgment recorded in Genesis 18-19. These Canaanite cities became an ANE proverb for both evil and God's judgment of evil. SPECIAL TOPIC: HOMOSEXUALITY

Isaías 1:10-15

1:10-15 Israel's defense against God's charges of Isa. 1:2-6 is her religiosity! 1:10 "Hear. . .Give ear" The two IMPERATIVES of Isa. 1:2 are repeated. ▣ "You rulers of Sodom. . .You people of Gomorrah" Judah is like Sodom and Gomorrah, both her leaders and people are morally corrupt. This phrase was a shocking slur on the covenant people, as was the use of the term goy of Isa. 1:4. NASB, JPSOA "instruction" NKJV, LXX, Peshitta "law" NRSV, TEV, REB "teaching" This is the term Torah (BDB 435, KB 1710-1712). Notice the possible connotations. In this context it could refer to Scripture (particularly the writings of Moses, Genesis ‒ Deuteronomy) the preaching of the prophets the teachings of the priests They knew God's revealed will, but chose not to follow it. SPECIAL TOPIC: TERMS FOR GOD'S REVELATION 1:11 "What are your multiplied sacrifices to me" It must be remembered, this is not an attack on sacrifice as such, but the attitudes in which people bring their sacrifices and to whom they bring them (cf. Isa. 29:13; Jer. 6:20; 7:21-22; Hosea 6:6; Amos 5:21-27; Mic. 6:6-8). Ritual can be meaningful if accompanied by a right attitude toward God (cf. Ps. 50). See Hard Sayings of the Bible, pp. 207-208, 274-275. The sacrificial system given by God in Leviticus was His way to allow sinful people to approach and maintain fellowship with a Holy God. SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANE ▣ "I have had enough" This VERB (BDB 959, KB 1302, Qal PERFECT) means bloated or sated. ▣ "burnt offerings" This refers to totally burnt sacrifices which symbolized total dedication to God. SPECIAL TOPIC: BURNT OFFERINGS ▣ "The fat of fed cattle" This refers to sacrifices when only part of the animal (fat of lower viscera) was offered on the altar and the rest was given to the priest or to the person bringing the sacrifice to eat as a communal meal with God and family, friends, and neighbors. The meat of large animals could not be preserved and had to be eaten quickly. SPECIAL TOPIC: PEACE OFFERING SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANE ▣ "I take no pleasure in" This VERB without negation (BDB 342, KB 339, Qal PERFECT) denoted YHWH's acceptance of a sacrifice. The usual idiom was "a soothing aroma" (cf. Gen. 8:21; Exod. 29:18,25). However, YHWH rejected these people's worship (cf. Isa. 1:10-15), as He rejected Cain's in Genesis 4. SPECIAL TOPIC: SOOTHING AROMA 1:12 "to appear before Me" This refers to one's personal attendance at the tabernacle/temple (i.e. Exod. 23:17). They were not coming for true worship, but only in liturgical ritual religiousity! This phrase is possibly a scribal alteration from "to see my face," which UBS Text Project, p. 1, gives a "C" rating (considerable doubt). It mentions that the scribes made this same type of alteration in Exod. 23:15; 34:20,23,24; Deut. 16:16; 31:11; 1 Sam. 1:22; Ps. 42:3; 84:8. No one can see YHWH's face and live SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? 1:13 "worthless offerings" This term (BDB 996) means "empty," "vain," "nothing." SPECIAL TOPIC: EMPTY, VAIN, FALSE, NOTHINGNESS ▣ "Incense is an abomination to Me" The term "incense" (BDB 882, KB 1095) means "that which goes up." Therefore, it could refer to the smoke of sacrifices the smell of incense (usually spices placed on top of the sacrifice) smoke from the incense altar before the inner veil of the tabernacle/temple (see SPECIAL TOPIC: INCENSE ALTAR) These are strong words! It reminds me of Jeremiah's "temple sermon" of Jeremiah 7. Ritual and liturgy had replaced repentance and faith. They were blind and deaf (cf. Isa. 6:9-10). They had a form of godliness, but denied true faith (cf. 2 Tim. 3:5). The tragedy is that they thought they were right with God! They thought they were His people! They were wrong, as are so many religious, normal, active religionists in every age. The term "abomination" ("BDB 1072, KB 1702-1704) is used primarliy in Deuteronomy, Proverbs, and Ezekiel. It describes God's reaction to many things. homosexuality, Lev. 18:22 other sexual sins, Lev. 18:26,27,29,30 idolatry, Deut. 7:25,26; 12:31; 14:3; 17:4; 27:15; 32:16; 2 Kgs. 16:3; 23:13; Jer. 32:35 blemished animal sacrifices, Deut. 17:1 occult practices, Deut. 18:9,12 confusion of gender, Deut. 22:5 sacred prostitution, Deut. 23:18; 1 Kgs. 14:24 remarriage after divorce, Deut. 24:4 commercial cheating, Deut. 25:15-16; Prov. 11:1; 20:10,23 the crooked man, Prov. 3:32; 6:16-19; 8:7; 11:20; 12:22; 15:26; Jer. 7:10 sacrifice of the wicked, Prov. 15:8,9; 21:27 the proud, Prov. 16:5 arrogant leaders, Prov. 16:12 bribed judges, Prov. 17:15 ritualistic offering of incense without lifestyle faith, Isa. 1:13 SPECIAL TOPIC: ABOMINATION (OT) ▣ "New moon and Sabbath, the calling of assemblies" Remember the Hebrews used the lunar calendar. Every Sabbath was significant, as was every new moon (cf. Num. 28:11-15; 2 Kgs. 4:23; Isa. 66:23). They had a religious orientation as well as the three yearly feasts appointed in the Mosaic law (cf. Exod. 23:14-17; 34:18-26; Leviticus 23; Deut. 16:1-17). SPECIAL TOPIC: SABBATH (OT) SPECIAL TOPIC: FEASTS OF ISRAEL, II., A., D. 1:14 The Hebrew syntax here is broken because of the great emotion expressed by Isaiah on behalf of God. The first three VERBS are all PERFECTS (completed). ▣ "I hate" This is literally "My soul hates." This is the term nephesh, which is used of animals ‒ Gen. 1:20 human beings ‒ Gen. 2:7 It simply denotes a life form connected to this planet. In this context, it is simply denoting YHWH as personal. SPECIAL TOPIC: NEPHESH 1:15 "you spread out your hands in prayer" Notice that "in prayer" is in italics, which means it is not in the Hebrew text. Prayer in Israel was expressed visually by standing ‒ 1 Sam. 1:26; 1 Kgs. 8:22; Jer. 18:20 uplifted and spreading out of the hands ‒ Exod. 9:29,33; 1 Kgs. 8:22,38,54; 2 Chr. 6:12 uplifted eyes ‒ John 11:41; 17:1 God refuses to hear (cf. Isa. 8:17; 54:8; 59:2; Deut. 31:17; Jer. 11:11; Ezek.8:18) the prayer of sinful Judeans in their time of need because they came to Him in prayer like they came to Him in sacrifice. Whereas, many sacrifices do not appeal to YHWH, neither does much prayer without heart-felt faith, repentance, and covenant obedience. SPECIAL TOPIC: KEEP ▣ "Your hands are covered with blood" This refers to violent death or premeditated murder of the innocent. SPECIAL TOPIC: MURDER

Isaías 1:16-17

1:16-17 The prophet expresses the heart of YHWH in a series of commands. wash yourselves, BDB 934, KB 1220, Qal IMPERATIVE make yourselves clean, BDB 269, KB 269, Hithpael IMPERATIVE remove the evil, BDB 693, KB 747, Hiphil IMPERATIVE cease to do evil, BDB 292, KB 292, Qal IMPERATIVE learn to do good, BDB 540, KB 531, Qal IMPERATIVE seek justice, BDB 205, KB 233, Qal IMPERATIVE reprove the ruthless, BDB 80, KB 97, Piel IMPERATIVE (possibly "rebuke the oppressor") defend the orphan, BDB 1047, KB 1622, Qal IMPERATIVE plead for the widow, BDB 936, KB 1224, Qal IMPERATIVE Notice that YHWH's will is expressed in terms of a person's righteous acts of compassion (cf. Matt. 25:31-46). One cannot be rightly related to God and hateful and neglectful toward his covenant brother/sister (cf. 1 John 4:20). Often there is confusion about biblical faith. Is it based on the character of God (i.e. grace, mercy) or on the actions of believers? And the answer is "yes"! A good example of the covenant reciprocity (always initiated by God) is comparing Ezek. 18:31 with Ezek. 36:26-27 (also note Eph. 2:8-9,10 and Phil. 2:12c-13)! SPECIAL TOPIC: EASTERN LITERATURE SPECIAL TOPIC: COVENANT 1:17 "reprove the ruthless" "reprove the oppressor" "rescue the oppressed" "help those who are oppressed" "discipline the violent" "deliver him that is suffering wrong" "do good to the oppressed" "aid the wronged" The MT has "set right the oppressors" (found only here), but the VERB means "called blessed" or "set right" (BDB 80, KB 97, Piel IMPERATIVE), which does not fit this context. It is probably best to change the vowel points of the MT from "the oppressors" to "those who are oppressed" (i.e. Qal PARTICIPLE, BDB 330, NET Bible, see note p. 1184). ▣ "orphan. . .widow" This pair is a symbol of all oppressed and socially disempowered people (cf. Exod. 22:21-22; Deut. 24:17,19,20,21; Job 24:3; Ps. 68:5; Jer. 7:6; 22:3; Lam. 5:3; Ezek. 22:7; Zech. 7:10; Mal. 3:5). They are used together many times in Deuteronomy as the object of YHWH's personal care and attention (i.e. Deut. 10:18; Ps. 10:14,18; 68:5; Jer. 49:11). It was especially the office of king in the ANE that was responsible for social justice and fairness! See Documents For Old Testament Times, p. 124.

Isaías 1:18-20

1:18-20 "Come now, and let us reason together" The prophet has used the literary imagery of a "court scene" (i.e. YHWH divorcing His people; see SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE) to communicate the message of personal responsibility and its consequences! This courtroom analogy continues. YHWH is ready to forgive if His people will repent and obey! If they refuse, the consequences of covenant disobedience will come (cf. Leviticus 26; Deuteronomy 28). There are two VERBS expressing God's invitation for Judah to dialog with the Divine Judge. come now (lit. "walk," "go"), BDB 229, KB 246, Qal IMPERATIVE (see SPECIAL TOPIC: THE PATH, THE WAY) let us reason together, BDB 406, KB 410, Niphal COHORTATIVE, cf. Job 23:7 Notice the result if (first "if" clause, Isa. 1:19) they respond appropriately (i.e. consent and obey, Isa. 1:19). sins forgiven (from scarlet to white as snow) sins forgiven (from red to white wool) eat the best of the land Notice the result (2 nd "if" clause, Isa. 1:20) if they refuse (BDB 549, KB 540, Piel IMPERFECT) and rebel (BDB 598, KB 632, Qal PERFECT with waw). They will be devoured (BDB 37, KB 46, Qal PASSIVE IMPERFECT). It is interesting that the Sovereign God calls on His covenant people to respond appropriately. This is the mystery of predestination and free will. Both are true. They form the basic orientation of the covenant relationship initiated by God, but requiring a response on the part of His people (see SPECIAL TOPIC: KEEP). The fellowship of Genesis 1-2 is restored in a redeemed, covenant relationship. The effects of the Fall can be reversed (even within time). SPECIAL TOPIC: COVENANT ▣ "Though your sins are as scarlet" Remember that dyed material in the ancient world could not be changed (i.e. they had no bleach). God's forgiveness (and forgetfulness) is miraculous but possible (cf. Ps. 103:11-14; Isa. 38:17; 43:25; 44:22; Mic. 7:19)! When God forgives, He forgets (cf. Ps. 103:12; Isa. 38:17; 43:25; 44:23; Micah 7:19)! Wow! The color red as imagery for sin may come from the previous phrase "hands are full of bloodshed," mentioned in Isa. 1:15. Red as a symbol for sin is not known outside of the OT in the ANE. 1:19 There is a wordplay between Isa. 1:19, "obedience will open the door for abundance" (lit. "eat the best of the land"; the VERB [BDB 37, KB 46, Qal IMPERFECT], which has always been God's will) and the same VERB in Isa. 1:20 translated "devoured" (i.e. they will be eaten; Qal PASSIVE IMPERFECT or Pual IMPERFECT), if they do not repent and obey (cf. Deut. 30:15,19). There are covenant blessings and responsibilities and they are connected (cf. Leviticus 26; Deuteronomy 27-29)! ▣ "If you consent and obey" Remember the covenants in the OT are both conditional and unconditional. They are unconditional as far as God's promises to redeem fallen mankind, but they are conditional on individual human response (cf. Luke 6:46; John 1:12; 3:16; Rom. 10:9-13; James 2:14-26), both initially and throughout life. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP 1:20 There is an interesting textual option. The MT and LXX have, "You will be devoured by the sword." However, a revocalization is, "Locust-beans, you will eat," which fits well as an antithesis to v. 19. The UBS "Interim Text Project" gives option #1 a "B" rating (some doubt). ▣ "Truly, the mouth of the Lord has spoken" God's Word will come to pass (cf. Isa. 24:3; 25:8; 40:8; 55:10-11; Matt. 5:18; 24:35; Luke 16:17)! Believers' hope rests on the unchanging character of God the merciful character of God the trustworthiness of His promises the accuracy of His revelation Notice how YHWH speaking introduces and closes chapter 1:2-20. SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE

Isaías 1:21-23

1:21-23 This section deals with Jerusalem of Isaiah's day, the special place where YHWH caused His name to dwell (i.e. the temple or earlier, the tabernacle, cf. Deut. 12:5,11,14). It has become unfaithful and does not fulfill covenant stipulations (cf. Isa. 1:23). This section is characterized by Hebrew lament meter or beats, which is another common prophetic literary device (i.e. funeral dirge, cf. v. 4). Notice her covenant violations. murderers (cf. Exod. 20:13, premeditated, intentional taking of life, BDB 953, KB 1283, cf. Jer. 7:9; Hosea 4:2; see SPECIAL TOPIC: MURDER) rulers as rebels rulers as companions of thieves lovers of bribes (cf. Isa. 5:23; Exod. 23:6,8; Deut. 16:19; 1 Sam. 8:3; Ps. 26:10; Amos 5:12; Micah 3:11; 7:3) chasers of rewards not defenders of orphans (see texts in #7) not supplicants for widows (cf. Exod. 22:21-24; Deut. 10:18-19; 24:17-21; Jer. 5:28; 7:6; 22:3; Ezek. 22:7; Zech. 7:10) These are violations of the Mosaic covenant summarized in Deuteronomy. Note that Judah is condemned for covenant violations, not idolatry in this context (unless the word "harlot" in Isa. 1:21 implies Canaanite fertility worship). 1:21 "faithful" This is the basic meaning of this root in the Hebrew Bible. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT ▣ "a harlot" This could be imagery for a spiritual adultery, going after other gods a reference to the Canaanite fertility cults The "virgin daughter of Zion" has become corrupted! ▣ "justice" See SPECIAL TOPIC: JUSTICE ▣ "righteousness" See SPECIAL TOPIC: RIGHTEOUSNESS 1:22 These are two images for Jerusalem/Judah's moral corruptness. She (PRONOUN in v. 22 is FEMININE SINGULAR) was initially pure, but now she has become corrupted by her own motives, choices, and actions! SPECIAL TOPIC: THE TWO "CITIES" IN ISAIAH "drink" NKJV, NRSV, TEV, NJB, JPSOA, LXX, Peshitta "wine" "fine liquor" This (BDB 685, KB 738) is not the normal term for wine (see SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM). This SINGULAR FEMININE occurs only here. Because of the related cognate root in Akkadian, it may refer to beer (NET), beer that has been diluted (i.e. ruined) by water (NASB, JPSOA). In Arabic the root means "wine" or "imported wine." 1:23 "Everyone loves a bribe" Justice was not based on YHWH's law or pity for the poor and helpless. All levels of Judah's leadership could be bribed (cf. Jer. 5:28; 6:13; Amos 5:12; Micah 3:11; 7:3). Money and power were their true gods! ▣ NASB, NKJV, LXX, Peshitta "rewards" NRSV, TEV, REB, JPSOA "gifts" "presents" This term (BDB 1024) occurs only here in the OT. BDB says it means "rewards" or "bribe" (parallel to bribe [BDB 1005] in the previous line). The basic root may be related to shalom (BDB 1024), "peace," "health," "wholeness," "recompense" (BDB 1024, cf. Isa. 59:18; NIDOTTE, vol. 4, p. 143) In Jerusalem the only peace was for wicked, wealthy, powerful groups in society. SPECIAL TOPIC: WEALTH

Isaías 1:24-26

1:24-26 YHWH speaks of His future plans of restoring His people (cf. v.26) after judgment on the wicked leadership. "I will be relieved of My adversaries," Isa. 1:24, BDB 636, KB 688, Niphal IMPERFECT used in a COHORTATIVE sense "I will avenge Myself on My foes," Isa. 1:24, BDB 667, KB 721, Niphal COHORTATIVE "I will also turn My hand against you," Isa. 1:25. BDB 996, KB 1427, Hiphil COHORTATIVE (see SPECIAL TOPIC: HAND) "I will melt away your dross as with lye," Isa. 1:25, BDB 864, KB 1057, Qal IMPERFECT used in a COHORTATIVE sense "I will remove all your alloy," Isa. 1:25, BDB 693, KB 747, Hiphil COHORTATIVE "I will restore your judges," Isa. 1:26, BDB 996, KB 1427 Hiphil COHORTATIVE "I will restore your counselors," Isa. 1:26 (same as #6, one VERB, two OBJECTS; these must relate to the Exodus period) Note that the purpose of judgment is restoration (cf. Isa. 1:27)! 1:24 Notice the two Divine names in Isa. 1:24! the Lord, God of hosts (adon, YHWH, cf. Ps. 110:1; NIDOTTE, vol. 4, pp.1297-1298) the Mighty One of Israel (or "the Mighty One of Jacob," cf. Gen. 49:24; Ps. 132:2,5; Isa. 49:26; 60:16) SPECIAL TOPIC: LORD OF HOSTS SPECIAL TOPIC: LORD (adon and kurios) 1:25-26 "you. . .your" These two verses use FEMININE SINGULARS to denote that YHWH is addressing the unfaithful capital city of Judah, Jerusalem, with all her economic, military, and religious power structures. As Isa. 1:19 and 20 used the same VERB in contrasting ways, so too, Isa. 1:25 and 26 with I will turn My hand against you, BDB 996, KB 1427, Hiphil COHORTATIVE (see SPECIAL TOPIC: HAND) I will restore, BDB 996, KB 1427, Hiphil COHORTATIVE The same term is used in Isa. 1:27, "the returnees" (BDB 996, KB 1427, Qal ACTIVE PARTICIPLE) to describe those touched by God's justice and righteousness. 1:25 "will smelt away" See SPECIAL TOPIC: FIRE 1:26 "A faithful city" Is this an obvious reversal of the sarcasm of Isa. 1:21? Jerusalem is no longer "a harlot," but a restored, faithful woman (i.e. "city" is FEMININE). She has finally become true to her title, faithful to God, faithful to His covenant, and faithful to each other! SPECIAL TOPIC: THE TWO "CITIES" OF ISAIAH

Isaías 1:27-31

1:27-28 Note the parallelism. Isa. 1:27, the people of the restored city (Isa. 1:26 lines 3 and 4) will be characterized by "justice" and "righteousness" Isa. 1:28, the one who refuses to repent (turn back) will be "crushed" and "come to an end" (see SPECIAL TOPIC: REPENTANCE [OT]) Therefore, there is antithetical parallelism within Isa. 1:27 and 28. There is some question about Isa. 1:27. Does it describe what God is doing and will do or does it describe faithful covenant people? The answer is "yes." God wants a righteous people to reflect His character to the lost nations. These qualities are objective (God) and subjective (believers). Just an added thought about the ultimate condition of the unrepentant person. Do you notice that destruction is the final state of the wicked? This is like the contrast of John 3:16; either eternal life or perish (also note Rom. 6:23). I am becoming more and more convinced of "limited immortality." I hope you will view the YouTube videos: Steve Gregg ‒ "Hell, Three Christian Views" Edward Fudge ‒ "The Fire That Consumes" SPECIAL TOPIC: ETERNAL PUNISHMENT SPECIAL TOPIC: HEBREW POETRY, III. 1:29 This verse describes Judah's idolatry. It could refer to Ba'al, Asherah worship (see SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE) at local shrines (i.e. Asherah was symbolized by a live tree or carved stake, cf. Deut. 12:2; Isa. 57:5; Jer. 3:9; Hosea 4:13) worship at sacred trees (local gods, cf. Isa. 65:3; 66:17) SPECIAL TOPIC: TREES worship in sacred gardens often associated with a secret place for idolatry. In ANE literature temples and special gardens were often connected. It must be added that it is possible that the paragraph (Isa. 1:27-31) refers to the exploitation and materialism of the wealthy classes of Judean society. The references in Isa. 1:29 are to choice property (i.e. violation of YHWH's special love toward the poor, ostracized, powerless) and not idolatry (i.e. violation of YHWH's uniqueness). Read the chapter and decide for yourself! Whichever it is, it fails to reflect YHWH's character to the nations! 1:30 "fades" This VERB (BDB 615, KB 663, Qal ACTIVE PARTICIPLE) is used as imagery for the fleetingness of human existence (cf. Isa. 34:4; 64:6; Ps. 90:5-6). 1:31 Fire is often associated with judgment or cleansing (i.e. Isa. 6:13; Jer. 4:4; Amos 5:6). SPECIAL TOPIC: FIRE "the strong man" NKJV, NRSV, NJB "the strong" LXX, Peshitta "their strength" "the strongest tree" "the men of high estate" This ADJECTIVE (BDB 340) is found only here and Amos 2:9, both in context that relates to trees (cf. Isa. 1:29,30). Possibly the REB is best. It refers to idolatry involving wood, trees, or a garden. SPECIAL TOPIC: TREES ▣ "tinder" This term (BDB 654), in its VERBAL form, usually means "shaken out" (cf. Isa. 33:9,15), but the NOUN, used only twice in the OT, refers to the string/rope (tow) from flax (cf. Jdg. 16:9).