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Herausgeber: Crossway
Kategorie: Religion und Spiritualität
Serie: ESV Expository Commentary
Sprache: Englisch

Beschreibung

A Passage-by-Passage Commentary of Isaiah, Jeremiah, Lamentations, and Ezekiel Designed to strengthen the global church with a widely accessible, theologically sound, and pastorally wise resource for understanding and applying the overarching storyline of the Bible, the ESV Expository Commentary features the full text of the ESV Bible passage by passage, with crisp and theologically rich exposition and application. Editors Iain M. Duguid, James M. Hamilton, and Jay Sklar have gathered a team of experienced pastor-theologians to provide a new generation of pastors and other teachers of the Bible around the world with a globally-minded commentary rich in biblical theology and broadly Reformed doctrine, making the message of redemption found in all of Scripture clear and available to all. With contributions from a team of pastors and scholars, this commentary's contributors include: Bob Fyall (Isaiah) Jerry Hwang (Jeremiah) Jonathan Gibson (Lamentations) Iain M. Duguid (Ezekiel) - In-Depth: Features passage-by-passage commentary on the books of Isaiah, Jeremiah, Lamentations, and Ezekiel, taking a biblical-theological and broadly Reformed approach to interpreting and applying the text - Experienced Old Testament Scholars: Contributions by Bob Fyall, Jerry Hwang, Jonathan Gibson, and Iain Duguid - Perfect for Bible Study: Includes introductions to each book featuring an outline, key themes, author and date information, literary features, relationship to the rest of the Bible, and interpretive challenges - Practical: Characterized by sound exegesis, biblical theology, global awareness, accessible application, and pastoral usefulness

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ESV Expository Commentary

VOL. VI

Isaiah–Ezekiel

EDITORS

Iain M. DuguidJames M. Hamilton Jr.Jay Sklar

ESV Expository Commentary

VOL. VI

Isaiah–Ezekiel

Isaiah

Bob Fyall

Jeremiah

Jerry Hwang

Lamentations

Jonathan Gibson

Ezekiel

Iain M. Duguid

ESV Expository Commentary, Volume 6: Isaiah–Ezekiel

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Cover design: Jordan Singer

First printing 2022

Printed in Italy

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2016. Used by permission. All rights reserved. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license. The ESV may not be translated into any other language.

Scripture quotations marked KJV are from the King James Version of the Bible.

The Scripture quotation marked MESSAGE is from THE MESSAGE. Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson. Used by permission of NavPress. All rights reserved. Represented by Tyndale House Publishers, Inc.

The Scripture quotation marked NIV 1984 is taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

The Scripture quotation marked RSV is from The Revised Standard Version. Copyright © 1946, 1952, 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A.

Scripture quotations marked AT are the author’s translation.

All emphases in Scripture quotations have been added by the authors.

Hardcover ISBN: 978-1-4335-4648-8

Crossway is a publishing ministry of Good News Publishers.

2023-09-22 08:16:10 AM

Contents

Tables

Preface to the ESV Expository Commentary

Contributors

Abbreviations

Isaiah

Bob Fyall

Jeremiah

Jerry Hwang

Lamentations

Jonathan Gibson

Ezekiel

Iain M. Duguid

Scripture Index

Tables

Ezekiel

4.1 Coming Judgment Depicted in Ezekiel 7

Preface

to the ESV Expository Commentary

The Bible pulsates with life, and the Spirit conveys the electrifying power of Scripture to those who lay hold of it by faith, ingest it, and live by it. God has revealed himself in the Bible, which makes the words of Scripture sweeter than honey, more precious than gold, and more valuable than all riches. These are the words of life, and the Lord has entrusted them to his church, for the sake of the world.

He has also provided the church with teachers to explain and make clear what the Word of God means and how it applies to each generation. We pray that all serious students of God’s Word, both those who seek to teach others and those who pursue study for their own personal growth in godliness, will be served by the ESV Expository Commentary. Our goal has been to provide a clear, crisp, and Christ-centered explanation of the biblical text. All Scripture speaks of Christ (Luke 24:27), and we have sought to show how each biblical book helps us to see the “light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6).

To that end, each contributor has been asked to provide commentary that is:

exegetically sound—self-consciously submissive to the flow of thought and lines of reasoning discernible in the biblical text;biblically theological—reading the Bible as diverse yet bearing an overarching unity, narrating a single storyline of redemption culminating in Christ;globally aware—aimed as much as possible at a global audience, in line with Crossway’s mission to provide the Bible and theologically responsible resources to as many people around the world as possible;broadly reformed—standing in the historical stream of the Reformation, affirming that salvation is by grace alone, through faith alone, in Christ alone, taught in Scripture alone, for God’s glory alone; holding high a big God with big grace for big sinners;doctrinally conversant—fluent in theological discourse; drawing appropriate brief connections to matters of historical or current theological importance;pastorally useful—transparently and reverently “sitting under the text”; avoiding lengthy grammatical/syntactical discussions;application-minded—building brief but consistent bridges into contemporary living in both Western and non-Western contexts (being aware of the globally diverse contexts toward which these volumes are aimed);efficient in expression—economical in its use of words; not a word-by-word analysis but a crisply moving exposition.

In terms of Bible translation, the ESV is the base translation used by the authors in their notes, but the authors were expected to consult the text in the original languages when doing their exposition and were not required to agree with every decision made by the ESV translators.

As civilizations crumble, God’s Word stands. And we stand on it. The great truths of Scripture speak across space and time, and we aim to herald them in a way that will be globally applicable.

May God bless the study of his Word, and may he smile on this attempt to expound it.

—The Publisher and Editors

Contributors

Editors

Iain M. Duguid

PhD, University of Cambridge

Professor of Old Testament, Westminster Theological Seminary

James M. Hamilton Jr.

PhD, The Southern Baptist Theological Seminary

Professor of Biblical Theology, The Southern Baptist Theological Seminary;

Preaching Pastor, Kenwood Baptist Church, Louisville

Jay Sklar

PhD, University of Gloucestershire

Professor of Old Testament, Covenant Theological Seminary

Authors

Bob Fyall

PhD, University of Edinburgh

Retired Senior Tutor, Cornhill Training Course, Scotland

(Isaiah)

Jerry Hwang

PhD, Wheaton College

Academic Dean and Associate Professor of Old Testament, Singapore Bible College

(Jeremiah)

Jonathan Gibson

PhD, University of Cambridge

Associate Professor of Old Testament, Westminster Theological Seminary

(Lamentations)

Iain M. Duguid

PhD, University of Cambridge

Professor of Old Testament, Westminster Theological Seminary

(Ezekiel)

Abbreviations

General

Author’s Translation

born

circa, about, approximately

cf.

confer, compare, see

ch(s).

chapter(s)

died

ed(s).

editor(s), edited by, edition

e.g.

for example

esp.

especially

et al.

and others

etc.

and so on

ff.

and following

Gk.

Greek

Hb.

Hebrew

ibid.

ibidem, in the same place

i.e.

that is

Lat.

Latin

lit.

literal, literally

LXX

Septuagint

mg.

marginal reading

Masoretic Text

New Testament

Old Testament

reigned

repr.

reprinted

rev.

revised (by)

trans.

translator, translated by

v., vv.

verse(s)

vol(s).

volumes

vs.

versus

Bibliographic

Anchor Bible

ACCS

Ancient Christian Commentary on Scripture

AnBib

Analecta Biblica

ANET

Ancient Near Eastern Texts Relating to the Old Testament. Edited by James B. Pritchard. 3rd ed. Princeton: Princeton University Press, 1969.

AUSS

Andrews University Seminary Studies

AYB

Anchor Yale Bible

Biblical Archaeologist

BBR

Bulletin for Biblical Research

BDB

Brown, Francis, S. R. Driver, and Charles A. Briggs. A Hebrew and English Lexicon of the Old Testament.

BibInt

Biblical Interpretation

BSac

Bibliotheca Sacra

BJS

Brown Judaic Studies

BLS

Bible and Literature Series

BST

The Bible Speaks Today

CBQ

Catholic Biblical Quarterly

COS

The Context of Scripture. Edited by William W. Hallo and K. Lawson Younger, Jr. 4 vols. Leiden: Brill, 1997–2017.

CurTM

Currents in Theology and Mission

DCH

Dictionary of Classical Hebrew. Edited by David J. A. Clines. 9 vols. Sheffield: Sheffield Phoenix Press, 1993–2014.

DDD

Dictionary of Deities and Demons in the Bible. Edited by Karel van der Toorn, Bob Becking, and Pieter W. van der Horst. Leiden: Brill, 1995. 2nd rev. ed. Grand Rapids, MI: Eerdmans, 1999.

EBC

Expositor’s Bible Commentary

ESVEC

ESV Expository Commentary

FAT

Forschungen zum Alten Testament

HALOT

The Hebrew and Aramaic Lexicon of the Old Testament. Ludwig Koehler, Walter Baumgartner, and Johann J. Stamm. Translated and edited under the supervision of Mervyn E. J. Richardson. 5 vols. Leiden: Brill, 1994–2000.

HCOT

Historical Commentary on the Old Testament

HAR

Hebrew Annual Review

HSM

Harvard Semitic Monographs

IBHS

An Introduction to Biblical Hebrew Syntax. Bruce K. Waltke and Michael O’Connor. Winona Lake, IN: Eisenbrauns, 1990.

ICC

International Critical Commentary

IRT

Issues in Religion and Theology

JANESCU

Journal of the Ancient Near Eastern Society of Columbia University

JBL

Journal of Biblical Literature

JETS

Journal of the Evangelical Theological Society

JNSL

Journal of Northwest Semitic Languages

Joüon

Joüon, Paul. A Grammar of Biblical Hebrew. Translated and revised by T. Muraoka. 2 vols. Rome: Pontifical Biblical Institute, 1991.

JPSTC

The JPS Torah Commentary

JSOT

Journal for the Study of the Old Testament

JSOTSup

Journal for the Study of the Old Testament Supplement Series

JSS

Journal of Semitic Studies

JTISup

Journal of Theological Interpretation, Supplements

LHBOTS

The Library of Hebrew Bible/Old Testament Studies

MOT

Mastering the Old Testament

NAC

New American Commentary

NCBC

New Century Bible Commentary

NIBC

New International Bible Commentary

NICOT

New International Commentary on the Old Testament

NIDOTTE

New International Dictionary of Old Testament Theology and Exegesis. Edited by Willem A. VanGemeren. 5 vols. Grand Rapids: Zondervan, 1997.

NIVAC

NIV Application Commentary

NPNF2

Nicene and Post-Nicene Fathers, Series 2

NSBT

New Studies in Biblical Theology

NTS

New Testament Studies

OTE

Old Testament Essays

OTL

Old Testament Library

OTS

Old Testament Studies

PTW

Preaching the Word

PTR

Princeton Theological Review

RCS

Reformation Commentary on Scripture

REC

Reformed Expository Commentary

SBLDS

Society of Biblical Literature Dissertation Series

SBS

Stuttgarter Bibelstudien

SHBC

Smyth & Helwys Bible Commentary

SJT

Scottish Journal of Theology

SSN

Studia Semitica Neerlandica

Tel Aviv

THOTC

Two Horizons Old Testament Commentary

TOTC

Tyndale Old Testament Commentary

TynBul

Tyndale Bulletin

Vetus Testamentum

VTSup

Supplements to Vetus Testamentum

WBC

Word Biblical Commentary

WCF

Westminster Confession of Faith

WSC

Westminster Shorter Catechism

WTJ

Westminster Theological Journal

Books of the Bible

Gen.

Genesis

Ex.

Exodus

Lev.

Leviticus

Num.

Numbers

Deut.

Deuteronomy

Josh.

Joshua

Judg.

Judges

Ruth

1 Sam.

1 Samuel

2 Sam.

2 Samuel

1 Kings

2 Kings

1 Chron.

1 Chronicles

2 Chron.

2 Chronicles

Ezra

Neh.

Nehemiah

Est.

Esther

Job

Ps., Pss.

Psalms

Prov.

Proverbs

Eccles.

Ecclesiastes

Song

Song of Solomon

Isa.

Isaiah

Jer.

Jeremiah

Lam.

Lamentations

Ezek.

Ezekiel

Dan.

Daniel

Hos.

Hosea

Joel

Amos

Obad.

Obadiah

Jonah

Mic.

Micah

Nah.

Nahum

Hab.

Habakkuk

Zeph.

Zephaniah

Hag.

Haggai

Zech.

Zechariah

Mal.

Malachi

Matt.

Matthew

Mark

Luke

John

Acts

Rom.

Romans

1 Cor.

1 Corinthians

2 Cor.

2 Corinthians

Gal.

Galatians

Eph.

Ephesians

Phil.

Philippians

Col.

Colossians

1 Thess.

1 Thessalonians

2 Thess.

2 Thessalonians

1 Tim.

1 Timothy

2 Tim.

2 Timothy

Titus

Philem.

Philemon

Heb.

Hebrews

James

1 Pet.

1 Peter

2 Pet.

2 Peter

1 John

2 John

3 John

Jude

Rev.

Revelation

Isaiah

Bob Fyall

“Introduction to”

“Isaiah 1”

“Isaiah 2”

“Isaiah 3:1–4:1”

“Isaiah 4:2–6”

“Isaiah 5”

“Isaiah 6”

“Isaiah 7”

“Isaiah 8:1–9:7”

“Isaiah 9:8–10:34”

“Isaiah 11:1–12:6”

“Overview ofIsaiah 13–27”

“Isaiah 13:1–14:27”

“Isaiah 14:28–16:14”

“Isaiah 17:1–18:7”

“Isaiah 19:1–20:6”

“Isaiah 21”

“Isaiah 22”

“Isaiah 23”

“Isaiah 24”

“Isaiah 25”

“Isaiah 26:1–27:1”

“Isaiah 27:2–13”

“Overview ofIsaiah 28–39”

“Isaiah 28”

“Isaiah 29”

“Isaiah 30:1–31:9”

“Isaiah 32”

“Isaiah 33”

“Isaiah 34–35”

“Isaiah 36–37”

“Isaiah 38–39”

“Overview ofIsaiah 40–55”

“Isaiah 40”

“Isaiah 41”

“Isaiah 42”

“Isaiah 43”

“Isaiah 44:1–23”

“Isaiah 44:24–45:25”

“Isaiah 46:1–47:15”

“Isaiah 48”

“Isaiah 49”

“Isaiah 50”

“Isaiah 51:1–52:12”

“Isaiah 52:13–53:12”

“Isaiah 54”

“Isaiah 55”

“Overview ofIsaiah 56–66”

“Isaiah 56:1–8”

“Isaiah 56:9–57:21”

“Isaiah 58”

“Isaiah 59”

“Isaiah 60”

“Isaiah 61”

“Isaiah 62”

“Isaiah 63:1–6”

“Isaiah 63:7–64:12”

“Isaiah 65”

“Isaiah 66”

“Bibliography”

Introduction to

Isaiah

Overview

On approaching the long and magnificent book of Isaiah, this commentator is reminded of the Breton Fisherman’s Prayer: “The sea is so large and my boat is so small.” Such is a good attitude to have, reminding us that this book sits in judgment on us, not we on the book. Yet the length should not be exaggerated. In the ESV Reader’s Bible—in which the text is free flowing, without verses, multiple columns, or other distractions—the book runs to 120 pages, which would not generally be regarded as a particularly long book.

Isaiah 6, in which Isaiah relates his call to be a prophet, crystallizes many themes of the book: the holiness of God, his kingship, sin and atonement, the weakness but continuing future of the Davidic line, the deafness and blindness of God’s people, and the exile and the subsequent perpetuation of a holy seed. In many ways these are the concerns of all the preexilic prophets, yet Isaiah develops these themes in an especially full-orbed way. In particular he explores in depth how God’s covenant is not set aside by the judgment of the exile. Further, Isaiah’s vision is not confined to that period; judgment and salvation span all God’s dealings with humanity, from the fall to the new creation.

These themes are particularly related to the Jerusalem/Zion motif. From Isaiah’s vantage point in the eighth century BC, which encompasses the whole book, the prophet sees the kingdoms of this world and all their glory (esp. in the oracles against the nations in chs. 13–27) and foresees that one day the Davidic king will reign in heaven and on earth. Isaiah is continually moving between Jerusalem and the rest of the world because one day Zion and the new creation will be one.

The prophet’s message is uncompromising, bringing deafness and blindness as the people of his own day harden their hearts against the word of the Lord. Yet judgment is not to be the final word; light will overcome darkness, and there will be a message of hope for the nations. This hope will be realized only by those who have faith in the Lord: “If you are not firm in faith, you will not be firm at all” (7:9).

Title

“The vision of Isaiah” (1:1) stands as the title of the whole book, and no other author is named in the course of the prophecy. Isaiah is mentioned again in 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8. He does not appear explicitly in chapters 40–66, but by itself this proves nothing. The earliest edition of the book found at Qumran is usually dated to 125–100 BC and contains the entire prophecy.

Author

It is likely that the author of Isaiah is the prophet himself (cf. Preaching from Isaiah: Authorship and Unity). Isaiah moved in circles close to the court (rather like Elisha and Zephaniah). He was married, with children (7:3; 8:3). His ministry spanned at least fifty years, from the death of Uzziah to that of Hezekiah. He probably lived on into the dreadful days of Manasseh and may have been martyred during that reign (perhaps alluded to in Heb. 11:37). This is the view of the apocryphal Ascension of Isaiah and would fit the statement that “Manasseh shed very much innocent blood” (2 Kings 21:16).

Date and Occasion

During the reigns of the four kings mentioned in Isaiah 1:1, two main developments form the background of Isaiah’s prophecy—and, indeed, that of other prophets as well, such as Hosea, Amos, and Micah. The first relates to the international scene, especially the growing Assyrian menace. Uzziah had been a good and effective king until he tragically overreached (2 Chronicles 26). By the time of Uzziah’s death, Assyria, which had been relatively weak, began to flex its muscles. This began first under the powerful king Tiglath-pileser III (744–727 BC), who embarked on an aggressive policy of bringing neighboring countries under his control. This is the king whom Ahaz foolishly seeks to enlist as an ally against a coalition of Syria and the northern kingdom of Israel (2 Kings 16:5–16; 2 Chron. 28:16–21). That danger is the background of Isaiah 7–10, as Ahaz chooses power politics instead of trust in the Lord (Isa. 7:9). The policy is futile and dangerous, and the northern kingdom of whom Ahaz is so afraid is itself exiled in 722 BC.

A very different attitude regarding Assyria is shown by Hezekiah when Sennacherib (705–681 BC) invades Judah but fails to take Jerusalem. The story in chapters 36–37 recounts Hezekiah’s trust in Yahweh, in contrast to his father (37:14–20). An unwise flirtation with King Merodach-baladan of Babylon results in a prophecy concerning the future exile of Judah in that country. Yet Ahaz and Hezekiah represent the two attitudes of 1:19–20: Ahaz refuses and rebels, but Hezekiah, despite all his flaws, is willing and obedient. Faith matters in the world of international powers.

The second development is related to social disintegration and disregard of the poor on the part of the rich, already powerfully exposed by Amos (e.g., Amos 5:10–24). Isaiah critiques the same attitude and behavior in chapter 1 of his prophecy. The leaders of Judah have turned Zion into Sodom; counterfeit religion and blatant hypocrisy follow the prescribed rituals of Scripture but do not tremble at the word of the Lord. Justice is trampled underfoot, while the poor and weak are oppressed and bribery and corruption abound. Faith matters in daily life.

These concerns run throughout the whole book. The choice facing everyone is between life and death (cf. Isa. 1:18–20 with 66:24). The power politics are placed against the background of Yahweh’s lordship of the nations, through which the mighty Assyrians are simply the “rod of [his] anger” (10:5). This idea is developed in relation to the powers of the day in the oracles against the nations. In chapters 40–48 the theology of Yahweh’s absolute sovereignty is further developed, as Cyrus is seen as God’s anointed instrument to restore the people to their land (44:24–45:13). This points onward to the day in which the Lord will restore Zion (60:1–22) and create a new heavens and a new earth (65:17). A much greater savior and servant than Cyrus will bring justice to the nations (42:1–4), be a light to the Gentiles (49:1–7) and bear the sins of his people (52:13–53:12). This servant is Immanuel (7:14) and the child with four names (9:6), who is the “shoot from the stump of Jesse” (11:1).

The concern for social justice, community, and personal righteousness of the early chapters is powerfully present also in chapters 56–66, in which the new creation is marked by these qualities so lacking in the present. This echoes chapters 2–4, in which the Zion to come (2:2–5; 4:2–6) is contrasted with false Zion (2:6–4:1). Such links point to the unity of the book and its origin in eighth-century-BC Jerusalem.

Genre and Literary Features

The book of Isaiah is a literary masterpiece and one of the peaks of the canon alongside such works as Job, Psalms, Romans, and Hebrews. The book displays a blend of poetic oracles, preaching, and history that forms one of the fullest and richest presentations of the message of judgment and salvation to be found anywhere in the Bible. To glimpse something of this, it would be useful to look at three passages from different parts of the book.

The first passage is the fine Zion poem (2:2–5) that establishes the theme of Zion, the mountain of the Lord, as the place at which the glory of God will be fully revealed. The language is of cosmic transformation, of the small hill of Zion becoming a great mountain filling the whole earth. The startling metaphor of the nations’ “flowing” shows this to be a work of God; water does not usually flow uphill. Peace will reign and weapons of war will no longer be needed. All of this will come from an obedience to the Word of God that shows itself in transformed living. Such passages inspire godly living on earth to anticipate that day.

The second passage is the great chapter 40, the most glorious in the book, with its theology of the incomparability of Yahweh, its magnificent evocation of the vastness of the universe, and its overall message of hope and a God who cannot fail. An additional element here is a powerful satire on the silliness of idolatry, which involves worshiping not only something that is less than God but something that is even less than humanity (40:19–20, developed more fully in 44:9–20). The contrast with Yahweh, Creator and Lord of history, could not be more striking. Eloquent words express something of the greatness of the Lord.

The third passage is that which sections the new heavens and the new earth (65:13–25), a glowing and evocative passage that, as do earlier sections of the book, sees the new cosmos and the new Jerusalem as different ways of looking at the same reality. The language is of human life and activity totally freed from the curse, akin to an animal being freed from predators. This is more than merely restoration of the garden of Eden, for the Serpent is gone and there is no more possibility of sin or death. Salvation is far more than return from exile or even the present rule of God. The ultimate aim is for God’s glory, which fills the whole earth (6:3), to be visibly experienced and enjoyed.

Theology of Isaiah

The message of judgment and salvation (cf. 1:18–20) is thoroughly explored in the commentary. Here it will be possible only to sketch lightly the main themes.

God

The Bible as a whole is God’s book about God, but nowhere is his majesty more eloquently expressed than in Isaiah. This theme flows from the call of the prophet, who sees the God of transcendent holiness seated on his throne. God is the Creator and Lord of history, two vital elements in Hezekiah’s prayer for help against Sennacherib (37:14–20). In chapters 40–48, the Lord God controls the future, which idols are incapable of doing. Israel’s God is not part of the cosmos but is its Creator.

God hates oppression and injustice, along with the counterfeit worship that conceals them (1:1–20). But he is tender and compassionate to his people (e.g., 25:8; 40:27–31; 63:7–9). This is further illustrated in chapter 61, which the Lord Jesus Christ uses to introduce his public ministry (Luke 4:17–19).

Immanuel

How is God’s power and salvation to be realized in history? Further, how is his promise to the house of David to be carried out after the exile (cf. esp. 55:3–5)? Ahaz is a disgrace to the Davidic line (7:13), and thus the Immanuel promise (7:14) and the child with four names (9:6) is vital for the future. Hezekiah is a credit to the royal line and stands up to Sennacherib as David had to Goliath (chs. 36–37), yet even he succumbs to flattery (39:1–4). Only the shoot from the stump of Jesse (11:1–10) will be the King who rules in righteousness and peace.

The anticipated figure is developed in chapters 40–66 mainly in the role of the servant of the Lord. In chapter 2, the nation had been called to be a light to the nations, but, as the true Israel, the servant will bring light and justice. Through his suffering (52:13–53:12) the way back to God is opened for all who believe. The servant is truly fulfilled in Jesus, the light of the world (John 8:12); he will reign over the new creation.

Faith

The leaders of Israel are challenged in Isaiah 1–39 to have faith in God rather than trusting in political alliances. This emphasis is strong later in the book as well, as pagan gods are primarily personifications of natural phenomena or forces both benevolent and destructive. They are assumed to be arbitrary, and they cannot be trusted but must be placated by magic. Faith not only is relevant to eighth-century-BC Jerusalem but is at the heart of the gospel. The central chapters 36–37 show the ultimate wisdom of trusting God because of his unchanging covenant with his people.

Sin and Salvation

Deliberate sin or rebellion is the opposite of believing faith; its importance is shown by its occurrence at the beginning (1:2) and end (66:24) of the book. This is illustrated by idolatry and pride. Pride is the overwhelming characteristic of Assyria; the other nations and the people of Judah are repeatedly warned against this. The Lord does not seek mere religion; he demands genuine holiness. Trembling at the word of God is the antidote to both pride and fear (66:2).

Salvation comes from God alone, and the prophet repeatedly calls the people to experience the same cleansing he did at his calling (6:6–7). Salvation is a fulfillment of the promises to Abraham and has been shown specifically in the exodus. The servant’s work brings salvation not only from physical exile (as Cyrus did) but from sin and death. This will result not only in transformed individuals but in a new creation.

Numerous other themes run through the book: Zion/Jerusalem; the theology of history; the dual identity of God’s people as Jacob/Israel, which forms a shorthand for the whole history of God’s people; the work of the Spirit; and the new creation. All ultimately focus on Christ, who is Immanuel and brings light to the people dwelling in darkness in Galilee, fulfilling 9:1–2. He is the promised son of David who will reign forever, and his cross and exaltation begin an irresistible movement toward the new creation—where death will be swallowed up forever.

Preaching from Isaiah

Isaiah can be a daunting challenge to preachers because of its length, its profundity, and the complexity of much of its poetry. As Paul says of himself, it is often “unknown, and yet well known” (2 Cor. 6:9). Sermons are often preached on Isaiah 6, particularly at ordinations and commissioning services. Parts of chapters 7–9 see frequent use at Christmas. Chapters 40 and 53 are very familiar—not least through Handel’s Messiah. But large parts of chapters 13–34, for example, are seldom covered.

This is a great shame, for particularly in our self-centered culture we need sermons that will exalt God, strengthen faith, and warn of judgment. The doctrine of God needs to be preached not merely theoretically but in its practical and life-changing power. For that purpose, Isaiah’s splendid and multilayered picture of the Lord is full of great and necessary truths. It is hard work, but preaching properly from any biblical text will require time and effort.

The best way to tackle Isaiah is likely not to preach through the entire book at once but to cover it in two to three years, taking perhaps five or six Sundays at a time and interspersing shorter series on smaller books from time to time. It is important that the gaps should not be so long that the overall theme of the book is lost. It is not necessary always to take only one chapter, as some units clearly straddle chapter divisions (notably 52:13–53:12), and it may be that chapter 40 could be tackled in three parts, for example.

Most preachers will find the oracles against the nations (chs. 13–27) the most difficult to preach. One way to do so would be to take the oracles against Babylon (13:1–14:23) and Egypt (19:1–20:6) as representative of the truths of this section. This does not mean the other oracles do not matter; depending on one’s situation a preacher might lead Bible studies on these or deliver a few other sermons majoring on God’s message to the nations and its contemporary relevance.

Again, depending on one’s situation, the preacher might want to spend a few sessions on some of the longer chapters. Chapter 40 could usefully be treated in this way: Is God big enough to control history (40:1–11)? Is he big enough to rule creation (40:12–26)? Is he big enough to care for us (40:27–31)? A similar treatment would be appropriate for other chapters, and this might also work well if a church had a midweek service. The opposite method could be used, with a small cluster of chapters such as Isaiah 2–4 leading to a sermon on true and false Zion.

This commentary has been particularly written with preachers and teachers in mind, not only in the Response section but also in the body of the exposition, where a foundation of responsible exegesis is laid for the application of this great book. Of course, interpreters will disagree at some points, but it is part of good teaching to weigh possibilities and come to well considered conclusions.

Christ fills this book not only in the obvious passages such as Isaiah 7–9; 53 but in the fulfillment of judgment and salvation in his death, resurrection, ascension, sending of the Spirit, and return in power and glory. He alone can cleanse our sins, keep us faithful, and present us before the presence of his glory. Thus when we preach this book we have an unusually varied opportunity to preach Christ.1

Authorship and Unity

Matters of date and authorship should not loom large in our preaching, but preachers need to engage with these issues in order to handle Scripture properly. The book has come to us as a unity, and, until the eighteenth century, this unity was hardly questioned. Late in that century, Doderlein and Eichhorn argued that chapters 40–66 came from a prophet of the exile who became known as “Deutero-Isaiah,” or sometimes “Isaiah of Babylon.” This view was popularized in the English-speaking world by George Adam Smith’s 1890 commentary. The work of Bernhard Duhm in his 1892 commentary became the dominant critical orthodoxy. He argued for a “Trito-Isaiah” who was responsible for chapters 56–66. Anticipating later views, he further argued that much of chapters 1–39 was not from “Isaiah of Jerusalem.” More recent critical studies have argued for a more unitary book compiled by a redactor possibly in the fifth century BC, but without accepting one author.

Two main reasons are given for this multiauthor view; they can be classed as literary and theological reasons. It is argued that there is a major difference in style and tone beginning at chapter 40 and a less obvious but still discernible change at chapter 56, which shows, it is claimed, that the book is the work of at least three and probably far more authors. But this ignores two considerations. The first is the sheer length of Isaiah’s ministry over forty—perhaps nearer to fifty—years. Shakespeare’s writing career was only some twenty-one years, but the differences between an early play such as The Taming of the Shrew and a late one such as Cymbeline are profound. We would expect a speaker/author to develop his style over the years. Another version of this argument addresses Isaiah’s sheer versatility. John Goldingay argues that there are four voices in the book: the ambassador, the disciple, the poet, and the preacher.2 This is perhaps reasonable enough in itself, but why should these “voices”—and others—not be the words of one superbly gifted speaker and writer?

Also, that which is often perceived as an inconsistency, such as the portrait of the servant and God the warrior, may be complementary—for no one metaphor can contain the whole truth about God. Similarly, the judgment and hope passages are two sides of the same coin. If the prophet, unable to preach publicly during the dark days of Manasseh, collected his material and perhaps supplemented it with written oracles never publicly delivered, this would make good sense of the book as we have it. It is a literary masterpiece, and such works are not generally produced by redactors.

The second main argument is theological and concerns the very nature of revelation and inspiration. The argument holds that an eighth-century prophet could not have known of the exile and especially the name of the Persian king Cyrus, who would bring it to an end almost two centuries after his time. This is based on a view of prophets as those who spoke simply to and for their own generation, perhaps making a few shrewd guesses about the future. The biblical view, however, is that the prophets “spoke from God as they were carried along by the Holy Spirit” (2 Pet. 1:21). Obviously Isaiah spoke to his own time, and, as already argued, all his material is relevant to the eighth century. Yet, because they spoke from the perspective of the day of the Lord, the prophets’ message was relevant to all times, not simply to the immediate situation. The exile would be such a challenge to Israel’s faith that God’s people had to be prepared for it ahead of time; they had to know that it would come to an end and that God’s covenant with the remnant of his people would remain intact—not only to the postexilic world but to all eternity.

As already noted, the book comes to us as a unity. In the earliest manuscript from Qumran (1QIsaa; c. 125 BC), chapter 40 begins on the last line of the column containing chapter 39. There is no textual evidence for the existence of Deutero- or Trito-Isaiah. Chapter 39 ends with a prediction of exile in Babylon, and chapter 40 opens with the return of the exiles.

The NT, which quotes Isaiah more often than any other prophet, frequently brings together citations from different parts of the book, attributing them equally to Isaiah. John 12:38–40 quotes Isaiah 53:1 and 6:10, attributing both to Isaiah. Luke 4:17–19 cites Isaiah 61:1–2 as from the “scroll of the prophet Isaiah.” Paul in Romans 9–10 quotes from different parts of the book and sees them each as the words of Isaiah. There are other examples, but these suffice to show that the NT regards the book as the work of one man.

The real danger of the fragmentation of the book is that it destroys confidence in a well-defined structure for the book, beginning as it does with calling heaven and earth to condemn the people’s sin and rebellion (Isa. 1:2) and ending with the new heavens and earth as the home of the redeemed people. This is a gospel that fulfils the purpose for which God has created the universe.

Outline

I. The King High and Lifted Up (1:1–12:6)

A. How the Lord Deals with His People’s Sin (1:1–31)

B. A Tale of Two Cities (2:1–22)

C. God Gave Them Up (3:1–4:1)

D. Zion Is Secure (4:2–6)

E. The Song of the Vineyard (5:1–30)

F. Holy, Holy, Holy (6:1–13)

G. God with Us (7:1–25)

H. Darkness and Light (8:1–9:7)

I. Discipline and Deliverance (9:8–10:34)

J. The King Will Reign (11:1–12:6)

II. The Oracles against the Nations (13:1–27:13)

A. The First Series (13:1–20:6)

1. The World Passes Away: Babylon and Assyria (13:1–14:27)

2. Difficult Neighbors: Philistia and Moab (14:28–16:14)

3. Near and Far: Damascus and Ephraim (17:1–18:7)

4. I Cannot Tell How He Will Win the Nations: Egypt (19:1–20:6)

B. The Second Series (21:1–23:18)

1. Nations under Judgment: The Desert by the Sea (21:1–17)

2. Impaired Vision in the Valley of Vision (22:1–25)

3. Uncertain Riches: Tyre (23:1–18)

C. The Third Series (24:1–27:13)

1. The Earth Shaken in Judgment (24:1–23)

2. The Earth Blessed by Salvation (25:1–12)

3. Something to Sing About (26:1–27:1)

4. The Overflowing Vineyard (27:2–13)

III. History and Faith (28:1–39:8)

A. Opening Eyes to Reality (28:1–29)

B. Can Jerusalem Be Saved? (29:1–24)

C. Trust and Obey (30:1–31:9)

D. Your Kingdom Come (32:1–20)

E. God Will Be God and the World Will Know It (33:1–24)

F. The Desert and the Garden (34:1–35:10)

G. The Lord Enthroned in Zion (36:1–37:38)

H. Grace from Start to Finish (38:1–39:8)

IV. To Whom Can You Compare God? (40:1–55:13)

A. Is Our God Big Enough? (40:1–31)

B. Seeing the World as God Sees It (41:1–29)

C. Enter the Servant (42:1–25)

D. Grace from Beginning to End (43:1–28)

E. Living God and Dead Idols (44:1–23)

F. The Surprising Shepherd (44:24–45:25)

G. Babylon the Great Has Fallen (46:1–47:15)

H. Standing Firm in Faith or Not Standing at All (48:1–22)

I. The Servant and the Salvation of the World (49:1–26)

J. Israel Complains but the Servant Obeys (50:1–11)

K. Singing on the Way to Zion (51:1–52:12)

L. The Servant Whose Death Destroys Death (52:13–53:12)

M. Rejoicing in the Covenant (54:1–17)

N. Come to the Party (55:1–13)

V. Looking to the New Creation (56:1–66:24)

A. Waiting in Expectation (56:1–8)

B. Two Contrasting Lifestyles (56:9–57:21)

C. False Religion and True Obedience (58:1–14)

D. A Desperate Situation and a Powerful Remedy (59:1–21)

E. The Whole Earth Is Full of His Glory (60:1–22)

F. Grace That Transforms (61:1–11)

G. God’s Passionate Love for Zion (62:1–12)

H. He Is Trampling Out the Vintage (63:1–6)

I. A Passionate Prayer (63:7–64:12)

J. Judgment and Salvation (65:1–25)

K. Then Comes the End (66:1–24)

Isaiah 1

11:1The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

21:2 Hear, O heavens, and give ear, O earth;

for the Lord has spoken:

“ Children1 have I reared and brought up,

but they have rebelled against me.

31:3 The ox knows its owner,

and the donkey its master’s crib,

but Israel does not know,

my people do not understand.”

41:4 Ah, sinful nation,

a people laden with iniquity,

offspring of evildoers,

children who deal corruptly!

They have forsaken the Lord,

they have despised the Holy One of Israel,

they are utterly estranged.

51:5 Why will you still be struck down?

Why will you continue to rebel?

The whole head is sick,

and the whole heart faint.

61:6 From the sole of the foot even to the head,

there is no soundness in it,

but bruises and sores

and raw wounds;

they are not pressed out or bound up

or softened with oil.

71:7 Your country lies desolate;

your cities are burned with fire;

in your very presence

foreigners devour your land;

it is desolate, as overthrown by foreigners.

81:8 And the daughter of Zion is left

like a booth in a vineyard,

like a lodge in a cucumber field,

like a besieged city.

91:9 If the Lord of hosts

had not left us a few survivors,

we should have been like Sodom,

and become like Gomorrah.

101:10 Hear the word of the Lord,

you rulers of Sodom!

Give ear to the teaching2 of our God,

you people of Gomorrah!

111:11 “ What to me is the multitude of your sacrifices?

says the Lord;

I have had enough of burnt offerings of rams

and the fat of well-fed beasts;

I do not delight in the blood of bulls,

or of lambs, or of goats.

121:12 “ When you come to appear before me,

who has required of you

this trampling of my courts?

131:13 Bring no more vain offerings;

incense is an abomination to me.

New moon and Sabbath and the calling of convocations—

I cannot endure iniquity and solemn assembly.

141:14 Your new moons and your appointed feasts

my soul hates;

they have become a burden to me;

I am weary of bearing them.

151:15 When you spread out your hands,

I will hide my eyes from you;

even though you make many prayers,

I will not listen;

your hands are full of blood.

161:16 Wash yourselves; make yourselves clean;

remove the evil of your deeds from before my eyes;

cease to do evil,

171:17 learn to do good;

seek justice,

correct oppression;

bring justice to the fatherless,

plead the widow’s cause.

181:18 “ Come now, let us reason3 together, says the Lord:

though your sins are like scarlet,

they shall be as white as snow;

though they are red like crimson,

they shall become like wool.

191:19 If you are willing and obedient,

you shall eat the good of the land;

201:20 but if you refuse and rebel,

you shall be eaten by the sword;

for the mouth of the Lord has spoken.”

211:21 How the faithful city

has become a whore,4

she who was full of justice!

Righteousness lodged in her,

but now murderers.

221:22 Your silver has become dross,

your best wine mixed with water.

231:23 Your princes are rebels

and companions of thieves.

Everyone loves a bribe

and runs after gifts.

They do not bring justice to the fatherless,

and the widow’s cause does not come to them.

241:24 Therefore the Lord declares,

the Lord of hosts,

the Mighty One of Israel:

“ Ah, I will get relief from my enemies

and avenge myself on my foes.

251:25 I will turn my hand against you

and will smelt away your dross as with lye

and remove all your alloy.

261:26 And I will restore your judges as at the first,

and your counselors as at the beginning.

Afterward you shall be called the city of righteousness,

the faithful city.”

271:27 Zion shall be redeemed by justice,

and those in her who repent, by righteousness.

281:28 But rebels and sinners shall be broken together,

and those who forsake the Lord shall be consumed.

291:29 For they5 shall be ashamed of the oaks

that you desired;

and you shall blush for the gardens

that you have chosen.

301:30 For you shall be like an oak

whose leaf withers,

and like a garden without water.

311:31 And the strong shall become tinder,

and his work a spark,

and both of them shall burn together,

with none to quench them.

1Or Sons; also verse 4 2Or law3Or dispute4Or become unchaste5Some Hebrew manuscripts you

Section Overview: How God Deals with His People’s Sin

It is hard to imagine a more impressive opening to this prophecy than a vast courtroom drama in which God is the judge, with his people in the dock and heaven and earth called as jury. This powerful rhetoric sets the tone for the book and adds depth and power to its message. The court of heaven, not the court of earth, will arbitrate what happens in this world. As a result, the whole people of God throughout history are challenged, not simply the original hearers and listeners.

Yet, as this great book begins, we are faced with a problem: Why does the prophet’s call not come until chapter 6? Is that later chapter an account of a second call after the disillusionment evident in chapters 1–5? This would suggest that the preaching in these earlier chapters fails in its purpose in some way. It is far more likely that Isaiah is outlining the dire situation and calling for a radical repentance that can only come from experiencing the Holy One of Israel as seen in chapter 6.3

In this interpretation chapter 6 is the pivot of chapters 1–12, which form the first main section of the book. The first five chapters outline the rebellion of God’s people as well as the glorious future that can be theirs, examining whether that future has now been made impossible by the people’s unfaithfulness. Could eighth-century Jerusalem ever become Zion, city of our God, where the joyful nations will gather? These early chapters lack specific historical references, unlike chapters 7–12, which are firmly set in the reign of Ahaz and the threat to the house of David.

These chapters balance judgment with hope. The prophet alternates between these themes, and although chapter 5 ends with darkness, it hints that this is not to be the last word for Israel. Sin is deadly, but grace is stronger still.

Section Outline

I. The King High and Lifted Up (1:1–12:6)

A. How the Lord Deals with His People’s Sin (1:1–31)

1. Setting (1:1)

2. Breakdown in Relationships (1:2–9)

3. Obsession with Religion (1:10–20)

4. Collapse of Caring and Compassionate Society (1:21–31)

Comment

1:1 This brief verse introduces the prophet’s ministry, which lasts for more than forty years and exercises an incalculable effect down through the ages. He calls his book a “vision” (Hb. khazon) that God gives the prophet to show his people the heavenly reality behind visible history. A “vision” is concerned not so much with seeing things that are not there but with seeing clearly all that is there, through the revelation of God. The title for the book centers our attention on Judah and Jerusalem. Isaiah frequently addresses the northern kingdom as well (e.g. 9:1; 28:1–8), and other nations also (chs. 13–27), but Judah and especially Jerusalem are at the heart of God’s covenant promises (cf. 2 Samuel 7). In particular, the importance of the line of David is emphasized. For the history represented by the kings mentioned here cf. Introduction.

1:2 Isaiah’s message begins with God’s people summoned to a courtroom as wide as the universe itself. In this awesome tribunal the witnesses are heaven and earth, an early reminder of God’s purpose to transform creation and free it from the curse of Genesis 3:18 (cf. Isa. 11:6–9; 25:6–9; 35:1–10; 40:3–5; 41:17–20; 60:1–13; 61:10–11; 65:17–25). There is a deliberate echo of Moses’ words in Deuteronomy 28 and 29, for the prophets all took the message of the great lawgiver and applied it to their time. There is no authority in the OT that bypasses or supersedes that of Moses, the prophet par excellence (Deut. 18:15).

There has been a breakdown in relationships that runs through the whole of life and has created a profoundly unnatural situation. This is more than children accidentally straying; this is deliberate and persistent disobedience on Israel’s part. The word “rebelled” (Hb. pashaʿ) suggests a defiant and willful breaking of God’s commands.

1:3 The people’s behavior is profoundly unnatural and compares badly even to the instinctive actions of domestic animals. The verb “know” is not simply intellectual knowledge, although it includes that, but is a word of intimacy (Gen. 4:1) and covenant (Amos 3:1–2). God’s people are sinning away their privileges.

1:4 A cluster of words continue the anatomy of sin: “sinful” (Hb. khataʾ) describes the actual activity of sinning; “iniquity” (ʿawon) is the twisted disposition from which these actions come. This has led to a despising and rejecting of Yahweh, the Holy One of Israel.4 Relationships have broken down completely.

1:5–8 The situation is desperate: the land lies crushed under an invader. The two possible scenarios are the Syro-Ephraimite War around 735 BC (2 Kings 15:37–16:6) or the Assyrian invasion of 701 (Isaiah 36–37). What is more important than the exact circumstances is Isaiah’s view of history as an arena in which God uses the nations to carry out his purpose (this will be developed further in 10:5–19). The enemy has rendered the land to be like a diseased body (1:5–6), with no health in it. It is laid waste under a foreign yoke. Daughter Zion is no longer smiling at all her foes but is flimsy and precarious: she is like a temporary hut in a harvest field, threatened on all sides by rapacious warlords.

1:9 It is at just this moment that Isaiah introduces a theme that is to become increasingly prominent: the remnant to whom and from whom the Messiah will ultimately come. Unlike with Sodom and Gomorrah, which were destroyed by the Lord’s wrath (cf. Genesis 19), there is hope for Israel, because the Lord who judges is also rich in mercy. Moreover, he is Yahweh of hosts, the ruler of the armies of heaven, who has all the resources needed to rescue his people and destroy their enemies.

1:10 Any idea of “cheap grace” is instantly dismissed by the chilling words of this verse: there is no moral difference between eighth-century Jerusalem and the cities God overthrew. Leaders are to blame for failing to provide good teaching and role models, and the people are to blame for slavishly following such leaders.

1:11–12 Isaiah is not condemning idolatry here—there is plenty of that to come in chapters 40–48. This is something even more dangerous, as outwardly all prescribed rituals and sacrifices are being offered—but they have become empty charades. The people imagine that if they bring the right animals, say the right words, and keep attending the Lord’s courts, there is no need to bother about sin and holiness. The prophet is not condemning sacrifices as such, any more than he rejects the Sabbath (v. 13) or prayer (v. 15). These are God-given means of grace, but when they become ends in themselves and do not result in loving hearts or changed lives, they become obnoxious to the Lord.5 True worship is about appearing before God, not parading a meaningless system of religious activities.

1:13–15 The genuine faith of true believers has been reduced to “vain offerings” that are empty because the worshipers’ hearts are empty. We are irresistibly reminded of our Lord’s words, “Why do you call me, ‘Lord, Lord,’ and not do what I tell you?” (Luke 6:46). This is underlined in Isaiah 1:14, as the divinely appointed means of grace have become “your new moons and your appointed feasts.” It is not the festivals themselves that Yahweh condemns but the way in which they have been robbed of meaning. Yahweh is heartsick of this parody of true worship; it is difficult to see how the people can avoid the fate of Sodom and Gomorrah. They pray, but like Claudius in Hamlet their prayers are meaningless and go nowhere.6 “Hands . . . full of blood” demonstrates that compassion and mercy have gone, anticipating the final section of the chapter.

1:16–17 But there is a way back to God—albeit one that involves drastic action. Sin is serious, the remedy costly. Only radical repentance will lead to radical forgiveness. Washing appears many times in both Testaments as a metaphor for inner cleansing. This does not mean that people can cleanse themselves by their own efforts; rather, it stresses that repentance is needed for the cleansing power of grace to be unleashed. Here that repentance is specifically to show itself first in personal renewal and then in reform of society, which curbs the oppressor and cares for the oppressed. This is to restore the original harmony of creation that God pronounced good: “learn to do good.” Heaven and earth have been called to witness God’s plans to restore his creation (a theme to be developed in later passages; e.g. 2:2–5; 11:1–9; 25:6–9).

1:18 As the court case continues, this key verse summons the people to embrace the remedy offered for their sin. Some have argued that the tone is ironic, mocking the possibility that deep-dyed sin could be completely forgiven. In that case the command for cleansing in verses 16–17 would be meaningless. But there is redemption. It is not automatic but must be preceded by repentance. The verse does not stand alone but follows the command to wash (vv. 16–17) and is succeeded by the two alternatives of blessing or judgment.

1:19–20 Blessing follows obedience of heart (“willing”) and action (“obedient”). This is not meritorious good works but a response to grace. The alternatives are stark: a peaceful and prosperous land or the horrors of war. This is not the prophet’s opinion but the word of Yahweh.

1:21–31 Is it possible that God’s people can still be restored, or has the rot gone too far? This final section of the chapter falls into two parts: lament (vv. 21–26) and judgment (vv. 27–31).

1:21 The emphasis is still on relationships, here the most intimate one of husband and wife. The faithful wife, Zion, has become a whore. This theme is less common in Isaiah than in Hosea, Jeremiah, and Ezekiel, but it is very powerful here because Jerusalem stands for the whole people, who have collectively abandoned Yahweh. Thus they do not reflect his justice and have contempt for human life. Dethroning Yahweh has led to the enthroning of self and a consequent indifference to others.

1:22–23 In a change of metaphor the city is not only a prostitute but has become damaged and shoddy goods. Like silver adulterated with dross, like watered-down wine, Jerusalem is destined for the garbage dump. Justice, which governs all God’s dealings, has been perverted into selfish chasing after position and wealth, while the disadvantaged are forgotten.

1:24 From the failure of the nation’s leaders Isaiah turns to the supreme Ruler, underlining his authority by piling up titles. He is the Lord (Hb. haʾadon), the sovereign enthroned on high; the hosts of heaven obey him, and he is in a special relationship with his people. This is no abstract theology; this sovereign God will defeat all his enemies—including his own people if they turn against him.

1:25–26 Even in judgment, however, God remembers mercy (cf. Hab. 3:2), and the dross will be purged from his people. This purging will be bitter but will result in the renewal promised in Isa. 1:26. The ultimate purpose of the cleansing is the restoration of the Davidic kingdom. David is not mentioned here in chapter 1, but increasingly Isaiah will see this restoration in terms of a new son of David (e.g., chs. 7–11), who will present his bride as ransomed, healed, restored, and forgiven.

1:27–28 The characteristic notes of blessing and judgment continue, with the emphasis that, while blessing is available, it is not automatic. Zion can be saved, but this will require justice and righteousness. These are, first of all, attributes of God, but the same virtues will necessarily be evident in the attitudes and behavior of those who are redeemed. Those who do not come back to Yahweh will find only death.

1:29–31 At the root of forsaking Yahweh is turning to idols. Earlier we saw Isaiah’s condemnation of true religion practiced in an ungodly way. Here it is the worship of false gods that is condemned. Sacred trees and gardens were at the heart of Canaanite fertility cults, since pagan worship associated these with life force and virility. At heart, this is what Paul describes as worshiping the “creature rather than the Creator” (Rom. 1:25). This is a religion that appeals to pride and selfishness and makes no inconvenient ethical commands. Yet it holds within it the seeds of its own decay: withered leaves and barren ground, which, as in Psalm 1:4–5, are destroyed like chaff. They have been tested by Yahweh and found wanting, “for our God is a consuming fire” (Heb. 12:29).

Response

In our people-centered age, we too often think of God simply as a resource to meet our needs. Isaiah begins with God and sees everything else in the light of who he is and what he does. This is the first main theme of this chapter. In particular, a number of realities about the Lord are underlined. These are not abstractions but practical in that they show us what he requires of us. Isaiah certainly cares passionately about people, but he knows that unless we begin with our relationship with God everything else will go wrong.

God is first the Creator, who summons his creation as the jury in the lawsuit against his people. He rules heaven and earth: no power can defeat him, and no loyalty can take precedence over him. He is Lord of the armies of heaven, an idea especially relevant given the threat of Assyria at this time. He is Lord of history, both in terms of the four contemporary kings mentioned and in his judgments on Sodom and Gomorrah.

He is also the covenant God committed to his people, but obedience is necessary for that relationship to be enjoyed. God is the Holy One. The big question running through all of the preexilic and exilic prophets is whether grace can save his people—or have they sinned away their blessings? Jeremiah, for example, ponders agonizingly on this theme. The promise of a Davidic king who will deliver his people is a powerful theme throughout Isaiah. All these themes and other aspects of God’s character are developed throughout the book.

God’s city, Zion, is another major theme. The center of God’s covenant was Jerusalem, David’s city to which the book is addressed and that forms a microcosm of all God’s people. Apart from the Psalms, Isaiah contains the largest cluster of references to Zion, with the bulk in chapters 1–39. The term has a poetic flavor, as in the Zion psalm (Isa. 2:2–5): she is the bride, albeit the faithless one of Yahweh. A frequent contrast is drawn between the dismal reality of what Zion is and the glorious vision of what she will be.

True and false religion are also contrasted. False religion is not confined to idolatry but can found at the heart of God-appointed practices pursued with self-indulgence and indifference to others. The essence of counterfeit religion is hedonism and a sense of the supernatural without any awkward ethical demands. True covenant faith, springing from a loving relationship with the Lord, creates godly individuals who care for the stranger and the outcast. Isaiah returns to this theme in later chapters, especially chapter 58.

There is a concern here with the problem of sin in all its facets, from deliberate disobedience to sloppy and careless behavior. Sin remains a problem, and without it there would be no need of a savior, of a word to guide us, or a need for holiness. Isaiah avoids two dead ends. The first is legalism, which is adept at pointing out what is wrong and creating a sense of guilt without alleviating it. As sinful people, we easily become judgmental of other people while happily ignoring our own failures. The second is liberalism, which, although it sounds kind, simply sweeps everything under the carpet without ever facing or dealing with the problem.

Isaiah says uncompromisingly that we are all guilty sinners who need cleansing and, equally uncompromisingly, that there is a way back to God through repentance and faith.

These are the great themes that introduce the book with a wealth of colorful imagery and theological profundity. Sin is abounding, but grace is to abound even more. Salvation is at the heart of the message; indeed, the meaning of Isaiah’s name is “Yahweh saves.” Judgment is necessary, but beyond it is blessing for God’s people.Isaiah 1

Isaiah 2

22:1The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

22:2 It shall come to pass in the latter days

that the mountain of the house of the Lord

shall be established as the highest of the mountains,

and shall be lifted up above the hills;

and all the nations shall flow to it,

32:3 and many peoples shall come, and say:

“ Come, let us go up to the mountain of the Lord,

to the house of the God of Jacob,

that he may teach us his ways

and that we may walk in his paths.”