Chapter 1

Isaiah 1-5 (Israel is NOT God’s Servant)

Unless otherwise stated, all citations are taken from the New International Version (NIV).

Isaiah opens his book demonstrating that the nation of Israel is not God’s Servant (see “The Servant Songs”). Instead, Israel is mired in sinful unbelief. Despite God’s saving work in the Exodus, the nation has turned far away from God. Wiersbe writes, “Unlike Jeremiah and Ezekiel, Isaiah did not begin his book with an account of his call to ministry. This he gave in chapter 6. Instead, he started with a probing examination of Judah’s present situation and gave a passionate plea for God’s people to return to the Lord.”

Isaiah uses the language of a “courtroom drama” to describe God’s indictment of the nation. This is like a pretrial “arraignment” where the prosecution reads the charges and the defendant gives his plea. This introduction explains to the reader why God would judge the nation.

Isaiah 1 (Hypocrisy and Sin—but also Grace)

Isaiah addresses to the nation of Judah (v.1). This was likely written during the days of King Ahaz (read 2 Kin. 16; 2 Chron. 28). Commentators like Motyer think it is misguided to try to align Isaiah with its historical background. After all, if this was important, he argues, then the text would’ve made this clearer. While there is some truth to that throughout the 66 chapters of the book, the text opens with a clear description of the kings Isaiah served under. Surely a synoptic approach will help the interpreter gain a deeper understanding of the text.

(1:1) The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah.

“The vision.” The book of Isaiah is a unified “vision” that spans the reigns of several kings (740 BC to 687 BC). The view that Isaiah should be split into First, Second, and Third Isaiah doesn’t fit with the text. Instead, the book should be interpreted as a unified whole.

“Judah and Jerusalem.” Isaiah served in the southern kingdom. At this point in history, the northern kingdom of Israel had already fallen to the Assyrians in 722 BC (though these kings reigned as early as 746 BC).

“Isaiah” served in the southern kingdom of “Judah.” His name meant, “Yahweh is salvation.” He served under the reigns of Uzziah, Jotham, Ahaz and Hezekiah.

Why doesn’t Isaiah identify himself as a prophet? He does later in the book (Isa. 37:2; 38:1; 39:3).

What was Isaiah’s occupation before becoming a prophet? We’re unsure. Nothing is said about Isaiah’s former occupation—unlike Amos who is described as a shepherd (Amos 1:1). However, it’s plausible that Isaiah came from some sort of royalty. For one, Jewish tradition asserts that Isaiah was royalty, claiming that Isaiah’s father was the brother of King Amaziah (Babylonian Talmud, Megilla 10b; Sota 10b; Lev Rab 6:6). Second, Isaiah had direct access to the kings of his day. Third, Isaiah had strong scribal abilities (2 Chron. 26:22; 32:32), implying that he was well-educated.

Why doesn’t Isaiah say that he received a “word from the Lord,” like the other prophets? (see Hos. 1:1; Mic. 1:1; Jer. 1:1) Isaiah does receive a “word from the Lord” in this very chapter (v.10), and he states that he received a “vision” directly from God. Smith writes, “The decision to describe the content of what follows as a ‘vision, divine revelation’ makes it unnecessary to state that these were the ‘words of God.’” Moreover, Isaiah received his calling directly from God in chapter 6. Indeed, his calling is described in greater detail than any other prophet.

The Divine Courtroom: God Prosecutes the Defendant

(1:2) Hear me, you heavens! Listen, earth! For the LORD has spoken: “I reared children and brought them up, but they have rebelled against me.”

“Hear me, you heavens! Listen, earth!” Isaiah calls on the heavens and earth as his witnesses (cf. Deut. 4:26; 31:28; Ps. 50:4). This also “foreshadows the climax towards which the whole vision of Isaiah moves.” The entire universe depends on what will happen as a result of God’s plan through Israel, and ultimately, his Servant (Isa. 65:17; 66:22).

In this culture, rebellious sons were considered horrific, moral degenerates. Moreover, even dumb animals knew their master (v.3), but Israelites sons didn’t know their Father. In every culture, a disobedient child is all the worse when contrasted with a great parent. But what about a perfect parent—the Ideal Father in Heaven? This shows just how ungrateful these people were.

(1:3) The ox knows its master, the donkey its owner’s manger, but Israel does not know, my people do not understand.”

This is a case of poetic intensification. It moves from “knowing” to “understanding.” The first implies ignorance, while the second implies a neglect of the will. It’s a dangerous place to be when we refuse to understand God’s will.

(1:4) Woe to the sinful nation, a people whose guilt is great, a brood of evildoers, children given to corruption! They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him.

The nation as a whole departed from God. Isaiah uses various descriptors of just how sinful the nation had become.

(1:5-6) Why should you be beaten anymore? Why do you persist in rebellion? Your whole head is injured, your whole heart afflicted. ⁶ From the sole of your foot to the top of your head there is no soundness—only wounds and welts and open sores, not cleansed or bandaged or soothed with olive oil.

One reason that sin is so devastating is because it hurts us. Solomon writes, “Those who fail to find me harm themselves. All who hate me love death” (Prov. 8:36). Indeed, Moses predicted a day when the people would suffer from breaking the Mosaic Covenant: “The LORD will afflict your knees and legs with painful boils that cannot be cured, spreading from the soles of your feet to the top of your head” (Deut. 28:35).

Another reason sin is devastating is because it is unreasonable. We’d rather take a pounding for our decisions than pause and think clearly. Motyer writes, “Sin is not only unreasonable (2b) but also unreasoning, unable to draw proper conclusions and make appropriate responses.”

(1:7) Your country is desolate, your cities burned with fire; your fields are being stripped by foreigners right before you, laid waste as when overthrown by strangers.

There is intensification from “country” to “cities” to “fields.” In each case, the judgment gets more specific and more volatile. This likely refers to “the Assyrian attack by Sennacherib in 701 BC when he captured and desolated all the major cities of Judah except Jerusalem.” The rulers of Judah possessed “worldly wisdom” and political acumen, but they lacked spiritual sensitivity. The result was a ruined nation.

(1:8) Daughter Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege.

The symbolism of the “shelter in a vineyard” could be (1) that a tent in the middle of a field is lonely or (2) that a tent in the middle of a field is temporary. Israel represents both of these images during the Exile.

(1:9-10) Unless the LORD Almighty had left us some survivors, we would have become like Sodom, we would have been like Gomorrah. ¹⁰ Hear the word of the LORD, you rulers of Sodom; listen to the instruction of our God, you people of Gomorrah!

The Jewish people are being compared to Sodom and Gomorrah! This would really drive home the point that they are utterly depraved and worthy of judgment.

The “rulers” of the nation were despicably wicked at this time. Manasseh, for example, was a horrific king. He practiced all of the worship that the Canaanites practiced (2 Kin. 21:2-5, 9, 16).

But they were still religious!

(1:11-13) “The multitude of your sacrifices—what are they to me?” says the LORD. “I have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats. ¹² When you come to appear before me, who has asked this of you, this trampling of my courts? ¹³ Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations—I cannot bear your worthless assemblies.”

The people continue to bring sacrifices before the Temple, but these are “meaningless offerings” and “worthless assemblies” because it was all hypocrisy. God hates religious observances, because they are not accompanied with a sincere change of heart. Leviticus uses the term “abominations” to refer to immorality and impure worship. The abundance of sacrifice could speak to Israel treating God like a pagan deity, who could be bribed with sacrifices (Am. 5:21-24; Mic. 6:6-8; Ps. 50:12-13).

(Isa. 1:11) Do we need Temple sacrifices or not? God has no problem with the divinely taught sacrifices—anymore than he has a problem with divinely commanded prayer (v.15). Instead, God views religious actions as odious without a sincere change of heart. God took “no pleasure” in these sacrifices—even though that is their primary goal (Lev. 1:9, 13, 17).

Smith believes that these are actually pagan sacrifices—not sacrifices performed at the Temple. However, the language describes Jewish religious rituals, and Isaiah mentions nothing about paganism.

(1:14) Your New Moon feasts and your appointed festivals I hate with all my being. They have become a burden to me; I am weary of bearing them.

God isn’t against festivals or feasts. He hates that these are religious ceremonies are done out of hypocrisy. They were originally good, but they have “become a burden” to God.

(1:15) When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!

(Isa. 1:15) Will God answer prayers or not? God doesn’t answer all prayers. Instead, he only listens (or answers) prayers that are within his divine will (1 Jn. 5:14-15). God can deny prayers that are not in his will—such as prayer given in hypocrisy (Mt. 6:5-6), prayer given in the midst of serious sin (Ps. 66:18; Jer. 11:11), prayer given from abusive husbands (1 Pet. 3:7), or prayer given with loyalties to the world system (Jas. 4:3). God explicitly states that we will not hear the people’s prayer because of serious sin in the nation (“Your hands are covered with blood” verse 15). This fits with Jesus’ teaching that he will only respond to those who “seek” God.

Good deeds follow from a correct view of God

(1:16) Wash and make yourselves clean. Take your evil deeds out of my sight; stop doing wrong.

Rather than make a farce of religious festivals and prayer, God tells the people to return to true spirituality. Motyer also points out that God is not doing away with the Temple sacrifices—only calling for their reformation.

(1:17) Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.

(Isa. 1:17) Could Israel clean up their act, or did they need divine aid? God has common grace for those who do not know him. James writes, “Every good thing given and every perfect gift is from above” (Jas. 1:17). Jesus taught that God “sends rain on the righteous and the unrighteous” alike (Mt. 5:45). Therefore, when we see great acts of love and sacrifice, this is due to the common grace of God (also called God’s prevenient grace). For this reason, we should not interpret these commands apart from God’s grace—but through it.

Divine pardon

(1:18) “Come now, let us settle the matter,” says the LORD. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.

“Come now…” Don’t wait to listen to God and turn to him. If you hear it now, then turn to him right now.

“Let us settle the matter” (yākaḥ) is also translated as “let us reason together” (NASB). The word has judicial overtones, and it is often used in the context of a “covenant lawsuit.” It can be translated as, “Let us debate our case in court.”

“Though your sins are like scarlet… though they are as red as crimson.” The prosecution (God) pulls out the evidence that the defendant (Judah) is guilty. Frankly, no counterevidence can be given. Right at this moment, the reader would expect God to declare, “Case closed! You are sentenced to death!”

“They shall be as white as snow… they shall be like wool.” But instead, he offers them grace (cf. Ps. 51:7). Webb comments, “At the very point when judgment is expected, grace intervenes. The divine judge reasons with the accused, and makes an offer which is truly amazing in its generosity: nothing less than total pardon (18)! What they had wrongly tried to achieve by cultic manipulation is now offered to them freely, on the one condition that they cease their rebellion (19-20a).”

How is it possible for the people to receive atonement for their flagrant and obvious sins? This sets the foundation for God’s unthinkable solution that won’t be fully revealed until we encounter the Suffering Servant, who will bear the sins of all people through be pierced for our transgressions (Isa. 53).

(1:19-20) If you are willing and obedient, you will eat the good things of the land; ²⁰ but if you resist and rebel, you will be devoured by the sword.” For the mouth of the LORD has spoken.

In the meantime, the people would still be blessed or cursed based on their response to the Mosaic Covenant (Deut. 28; Lev. 26). They would either “eat” (ʾākal) from the land (v.19) or be “eaten” (ʾākal) by the sword (v.20).

Faith and forgiveness come before obedience. Motyer writes, “Obedience is not salvation by works. The first obedience is to the command to wash (16) and to come (18), and only thereafter are they to obey in a life conformed to the law of God.”

Isaiah remembers just how far Jerusalem as fallen

Isaiah might be reminiscing about the faithful reign of King Hezekiah, and comparing it to the current degradation of the city.

(1:21) See how the faithful city has become a prostitute! She once was full of justice; righteousness used to dwell in her—but now murderers!

The city has fallen spiritually and morally. Isaiah makes an illusion to the falling away from the Ten Commandments—first the rejection of the one God (the first tablet) and then murder (the second tablet). Once you reject God, you find yourself falling into unspeakable moral depths.

(1:22) Your silver has become dross, your choice wine is diluted with water.

Metallurgists purify silver and gold by heating it to a liquid form. When the metal is heated sufficiently, dross or impurities float to the top, and they skim these off the top. The “dross” is the impure portion of the metal (cf. v.25). Isaiah is saying that the city has ceased to be silver, and instead, it has only become dross! Similarly, the fine wine has become merely water. Motyer comments, “Silver which has become dross has suffered total degeneration. Similarly, as soon as wine is touched with water no particle of it remains undiluted. So when sin enters, in departing from the Lord (21), it destroys the nature it enters and leaves no part untainted.”

(1:23) Your rulers are rebels, partners with thieves; they all love bribes and chase after gifts. They do not defend the cause of the fatherless; the widow’s case does not come before them.

This parallels Isaiah’s indictment of their sin mentioned earlier (v.17). All of these sins violate God’s moral character (Ex. 22:22; Dt. 14:29; 16:11-14).

(1:24-26) Therefore the Lord, the LORD Almighty, the Mighty One of Israel, declares: “Ah! I will vent my wrath on my foes and avenge myself on my enemies. ²⁵ I will turn my hand against you; I will thoroughly purge away your dross and remove all your impurities. ²⁶ I will restore your leaders as in days of old, your rulers as at the beginning. Afterward you will be called the City of Righteousness, the Faithful City.”

“The Lord, the LORD Almighty, the Mighty One of Israel.” Isaiah builds up God’s name over and over, stating that God will destroy his enemies. However, there’s a terrible twist: Israel has become his enemy! (Ex. 3:20; 15:6; Ps. 118:15-16).

The people can either repent and experience forgiveness (v.18), or God can purge the nation of its sin through judgment (v.25). Either way, the nation will be changed. Thus, Isaiah is asking, “Will this audience respond to God’s call and repent of their sins or will it stubbornly continue in its sinful ways and suffer the consequences of their choice?”

“City of Righteousness, the Faithful City.” Motyer sees this as the first mention of the restoration of the Davidic Covenant (2 Sam. 5:6-8; 7:11-16; Ps. 89) that will appear later in the book (Isa. 11:1, 10-16; 55:3).

(1:27-31) “Zion will be delivered with justice, her penitent ones with righteousness. ²⁸ But rebels and sinners will both be broken, and those who forsake the LORD will perish. ²⁹ You will be ashamed because of the sacred oaks in which you have delighted; you will be disgraced because of the gardens that you have chosen. ³⁰ You will be like an oak with fading leaves, like a garden without water. ³¹ The mighty man will become tinder and his work a spark; both will burn together, with no one to quench the fire.”

“Delivered with justice… with righteousness.” Motyer understands this to refer to the repentance of the people. They will be forgiven when they follow God’s moral law: “When he redeems, the Lord does not overlook but satisfies the claims of his holy precepts. Human repentance is not a meritorious work offered to God to excite his pleasure but a response to the fact that his righteous claims have been met.”

However, we agree with Smith that this language parallels God’s saving of the people through his justice and his righteousness (see Isa. 51:6, 8; 56:1; 59:9, 16-17; 61:10-11; 63:1). These words describe “God’s vindication and salvation,” and “focuses attention on God as redeemer and the only source of hope for salvation.” God would bless the “repentant” people in Israel (NASB). But those who refuse to repent would face certain judgment.

“You will be ashamed because of the sacred oaks in which you have delighted.” Regarding verse 29, Motyer comments, “Oaks and gardens are the symbols of the life of ‘nature’ and of the fertility gods. Ashamed and disgraced convey more the thought of disappointment than of mere embarrassment, hence ‘reaping shame’ rather than just ‘feeling ashamed’.” When Isaiah says that “you will become like an oak” (v.30), this is similar to our modern proverb: “You are what you eat.” In this case, the proverb is different: “You are what you worship.” When we follow God, we become more like him. In this case, the people become like these lifeless idols.

Questions for Reflection

What was the nation of Judah going through when Isaiah wrote this? Try to understand them politically, spiritually, and morally.

What do we learn about sin from this opening chapter?

What do we learn about God’s grace from this opening chapter?