Isaiah 1

This chapter is the introduction to the whole book. It describes the trial of the LORD against Judah. The trial makes clear the necessity for the writing of the book and the necessity of God’s intervention because of the spiritual condition of His people. This intervention is different, higher, than we would expect. Also the call to repentance sounds.

The trial shows us the condition of the people from God’s perspective. In this trial we see that God is their righteous Judge Who must necessarily judge them. The reason for this is that they have broken the covenant with Him – which is made with heaven and earth as witness (verse 2). The trial also shows us that God still wants to be their great Redeemer and Savior. This book shows us the necessity of judgment and also how the LORD preserves His people in the midst of judgment.

The book also shows us what prophecy is. Prophecy is speaking in the Name of God whereby the conscience of the people and of the individual is placed in God’s light. This is why prophecy on the one hand is sad, because it exposes the heart of God’s sinful and ungrateful people. On the other hand, prophecy is sweet and glorious, because it also reveals the heart of God that goes out in love to His people. It shows that He seeks their well-being and that He finally blesses them – after sin has been discovered, confessed and forgiven on the basis of the work of His Son. Blessings are presented as a consequence of repentance, but fundamentally they come after the punishment on sin has been borne by the Mediator.

As mentioned in the introduction to the book, prophets are sent especially when God’s people are in decay. They call for repentance, while at the same time they announce the judgment when the people persist in sin. For those who listen to the voice of God, prophets have an encouraging message. They remind them of the assurance of the blessing that awaits them. That prospect gives the faithful remnant strength to persevere in holiness in the midst of the apostate mass.

The name “Isaiah” with the meaning “the salvation of the LORD” beautifully indicates the hallmark of his prophecy. His book is a “vision”, which means that he writes as a true “seer” about what he has seen. He has received his message from the LORD. He is a prophet of God, that is, a spokesman of God. He does not proclaim his own thoughts, but passes on what he has heard and seen from God.

Isaiah is called to be a prophet when “Uzziah” is still king of Judah, which was around 740 BC. Uzziah will not be king for long, because the year of the calling of Isaiah is the year of his death (Isa 6:1). Then he prophesies during the reign of the kings “Jotham, Ahaz [and] Hezekiah”. This means that the area of his ministry is the two tribes kingdom or the southern kingdom. He probably survived Hezekiah because he describes the history of Hezekiah (2Chr 32:32).

Three of the four kings mentioned are considered good kings. Only Ahaz is an awfully bad king. Yet also among the good kings the condition of the people is bad. This will become clear in this first chapter.

It can be daunting to realize how things really stand with God’s people in our days. Outwardly it may seem good, but the Lord knows the heart (cf. verses 10-16). That is why we need prophetic service, because that is how He can bring to light the real state of the heart. The first chapters of this book hold up a mirror to us. If we look attentively and observantly into the mirror, it will lead us to examine ourselves in the light of God’s Word (cf. Jam 1:22-24).

Before Judah hears the indictment in the trial with the LORD, witnesses first are called (verse 2), namely “heavens” and “earth”. Isaiah calls upon the creative works of God to testify in the case of the covenant with the LORD that they have broken. Moses did the same in making the covenant (Deu 32:1).

Isaiah’s message is not only for Israel, but also for the nations (Isa 49:6), yes, for all creation. After all, the Lord Jesus will also bring about a new creation. This happens in a way that is completely public and can be judged by everyone. Everyone will acknowledge the righteous way in which the LORD has done everything. Neither friend nor foe, not even the devil, will be able to show up one unlawfulness.

Isaiah introduces the LORD while He is speaking. Immediately the LORD presents Himself as Father of His people – not of the individual Israelite! – and says that He “reared” sons. We see that in history during the reigns of David and Solomon, where the people became great, a people of stature. He also “brought up” the people. This means that the people have come to adulthood and have gained a position above all nations.

Despite all the care with which He has treated them as His sons (Deu 14:1a) and with which He has surrounded them, He must tell them that they have “revolted” against Him. They have become rebellious children. This word ‘revolt’ is an important concept throughout the whole book.

The fact that the word “they” has emphasis underlines the seriousness of their rebellion. Precisely from those who have been reared and brought up by the LORD in such an excellent manner and have come to maturity, such behavior is not to be expected. The reproach is entirely justified.

In this Israel holds up a mirror to us. What about us who have the personal right to be children of God if at least we have believed in the Name of the Lord Jesus (Jn 1:12; 1Jn 3:1)? Do we know our Father in our practical life of faith and are we therefore dedicated to Him? What God has done for Israel as a people, He has done for us, who belong to the church of the living God, personally and spiritually. The story of Israel’s ingratitude and rebellion is “written for our instruction” (1Cor 10:11).

After having called upon the inanimate nature – heavens and earth – a few unreasoning animals are set as examples to Israel, the whole people, the twelve tribes (verse 3; cf. Jer 8:7). “An ox” and “a donkey” know their “owner” and “its master’s manger” respectively; they know that they must be with him for their food. He takes care of them. Has not God looked after His people in the same way?

But the people are dumber than these unreasoning animals (cf. Psa 73:22). As a people they are His sons – God still speaks of “My people” – but they do not know their Father anymore. “Does not know” has the meaning of “having no relationship with Him”. As a result they also lack the most elementary “understanding” of what the LORD asks of them and of the situation in which they find themselves. With them there is no consideration before God in view of their functioning as His people.

This description shows, in addition to the rebellion mentioned in verse 2, complete insensitivity and indifference to what is due to God. The people who are His possession and whom He has thus cared for completely ignore His love for them.

As Creator, the Lord Jesus has a right to every human being. Through His work on the cross, He has bought all people – believing and unbelieving (2Pet 2:1). Through that same work He, as Savior, has redeemed all who believe (1Pet 1:18-19). Of them He is the Owner. However, many of God’s people today don’t desire the food that He has prepared for them in His “manger” which is His Word.

The twofold relationship of the people to the LORD as Owner and Master is an example for us:
1. We are the possession of the Lord Jesus, He bought us, we belong to Him and depend on Him for everything we need;
2. He is our Master, we must obey Him.

In verse 4 God in a sevenfold enumeration of their depravity, pronounces the “woe” over them. This enumeration can be divided into two parts.

In part 1 it is about their condition as a nation (1 and 2) and as a family (3 and 4):
1. nation: “sinful nation”, a nation who lacks the purpose of God for them. In Hebrew sin means: missing the goal, namely the glory of God (Rom 3:23).
2. people: “people weighed down with iniquity”, a perverse, twisted people.
3. offspring: “offspring of evildoers”, they do only evil and nothing good.
4. sons: “sons who act corruptly”, they spread corruption around them.

In part 2 their condition is expressed: in their hearts (5), in their words (6) and in their actions (7). They have
5. abandoned Him in their hearts,
6. despised Him with their mouths, and
7. in the way they are going they have alienated themselves from Him by turning away from Him and no longer following Him.

Each part of the indictment enumerated contrasts sharply with what God purposed for His people and was entitled to expect from them (Exo 19:6a; Deu 14:1-2; 1Pet 2:9). Impressively, He is called here “the Holy One of Israel”, a title that is characteristic of Isaiah and for which he has a predilection (see Introduction under “Some Characteristic Expressions”). It means that the LORD is not only the greatest God, no, He is the First and the Last, yes, He is the only God. It also means that His Name is hallowed (Mt 6:9b) through the restoration of Israel (Eze 36:22-23).

Spiritually speaking, the members of God’s people are, as Moses says, “a perverse generation, sons in whom is no faithfulness” (Deu 32:20b). To them applies what the Lord Jesus later says to the Jews during His days on earth: “You are of [your] father the devil, and you want to do the desires of your father” (Jn 8:44a). We also hear it in what He says to the Pharisees and Sadducees when He calls them “brood of vipers” (Mt 3:7). They have turned away from Him and left Him to serve the idols.

Because of their deviation, the LORD has had to discipline them. He wants to bring them back to Himself. He now asks them: “Where will you be stricken again?” (verse 5a). He says as it were: ‘Has it not been enough yet? Does it still make sense to strike you still more?’ (Jer 2:30a; 5:3).

The LORD has stricken them everywhere, in all places, by means of plagues and hostile nations. He has beaten them so many times, that there is no place left where He still could strike them. In ever changing ways God has made them feel His discipline, but everything has been in vain. New discipline doesn’t seem to make sense because they continue in their rebellion. They have become totally insensitive and indifferent to any kind of discipline. And this in spite of the severity of all discipline. The prophet points this out in verses 5b-7.

“The whole head”, “the whole heart” (verse 5b), yes, the whole body “from the sole of the foot even to the head” (verse 6a), so externally and internally, has become rebellious against God and has felt His discipline. Head and heart control the body. With the “head” possibly the king is meant (2Chr 28:22) and with the “heart” the whole social life. They are sick in the head and weary in the heart. When head and heart are sick, the whole body is sick. “There is nothing sound” in the whole body. They can no longer think well with their head, they can no longer grasp courage in their heart, they have no physical strength left. Yet they do not resort to Him. If they feel anything at all, they resort to the idols (2Chr 28:22-23).

Their national existence consists of open, painful, festering “bruises, welts and raw wounds” (verse 6b). But they do not ask for a treatment of it. They are “not pressed out or bandaged, nor softened with oil”. They are so messed up that their condition does not bother them at all and that they feel no need for healing.

Not only their lives prove their unfaithfulness, but also the condition of the land, which “is desolate” (verse 7). Isaiah speaks of “your land”. The LORD has given them that land to live there and to enjoy its fruit. That the land is desolate is said at the beginning and at the end of verse 7. It is directly related to the curse that Moses foresaw in the case of unfaithfulness of the people (Lev 26:33b; Deu 28:49-52). The prophet Isaiah uses the words of Moses and applies them to his time. The devastations are the result of the attack of the Assyrians (Isa 36:1).

The prophet also speaks of “your cities” and “your fields”. It is all given to them to live in them and to live from them. However, nothing is left of the cities. They are burned with fire, there is no place left to live. What the fields yield is devoured before their eyes by “strangers”, the enemy who is in the land. Those strangers have “overthrown” their fields. Their unfaithfulness has turned everything upside down. There is no place for the LORD anymore and therefore His people and the proceeds of the land are given up to the heathen. The land is the land of the LORD (Lev 25:23), but the vine-growers have taken possession of the inheritance unlawfully (Mt 21:38).

In the midst of all the unfaithfulness and God’s judgment on it, the LORD testifies of His love for Zion by speaking of the city as a “daughter” (verse 8). Here, Zion is the daughter, a young woman who is actually the bride of God. Zion is the poetic name for Jerusalem. It is better not to translate the Hebrew Bath-Tsion with ‘the daughter of Zion’, but with ‘the daughter Zion’.

God prevents the Assyrians from taking Jerusalem. In the middle of the devastated land only Jerusalem still stands. But there is not much left of the former glory of the city. It resembles “a shelter in a vineyard” and a “hut in a cucumber field”. The shelter is for the watchman of the vineyard and the hut for the watchman of the cucumber field. The watchmen are the only human beings in a widely deserted environment. Zion is also compared to “a besieged city”. A city under siege is starving. All strength and beauty disappear.

The few inhabitants of the shelter and hut mentioned in verse 8 are indicated by the expression “a few survivors” (verse 9). That there is a remnant is only due to God’s grace. He, “the LORD of hosts”, has ensured that they have been “left”. If He had not intervened and kept a remnant, they “would be like Sodom” and “like Gomorrah” and would be literally perished like these cities. By leaving a remnant, God does not reject His people completely and not forever. In fact, the remnant in this book receives the place of the entire people.

Prophetically this will eventually be fulfilled when the future Assyria, also referred to as the king of the North, will destroy Israel. Even then, God will keep a remnant, “a third” (Zec 13:8c), for Himself.

Paul quotes verse 9 in his letter to the Romans to point out that the salvation of the saved is due only to God (Rom 9:29). This also applies spiritually to us as the church of Christ. Because of our unfaithfulness, the Lord could not maintain us as His witness on earth. The fact that we are still there, even though we are few in number, can only be owed to His grace (cf. Lam 3:22-24). The acknowledgment of this should lead us to great dedication.

The remnant acknowledges that grace, because they acknowledge that they have deserved a sudden and total destruction. The inescapable judgment that will strike the mass will, after its execution, recall what happened to Sodom and Gomorrah (Deu 29:22-23). We will see this in the end time. Then the wicked mass will perish by the fire of judgment, while the remnant will be set free and blessed as servants of the LORD under His righteous Servant.

It is important to keep in mind that by Zion is meant the earthly Jerusalem and not the church. Nowhere in the prophecies of the Old Testament mention is made of the church. Indeed, the church is a mystery in the time of the Old Testament (Eph 3:4-5). The prophecies are about God’s kingdom on earth. God wanted to give that shape in Israel. Because of their unfaithfulness they did not answer God’s thoughts and are rejected for a time. However, God’s plan will become reality in the realm of peace under the reign of the Lord Jesus.

For the church, which belongs in heaven, the kingdom of God at this moment is not external, but spiritual (Rom 14:17). All those who profess to be Christians can draw many spiritual lessons from the prophecies for their practical life of faith (1Cor 10:6,11). We see this when we see the resemblance between Israel as a failing testimony of God on earth then and professing Christianity as a failing testimony of God on earth now (Rom 11:16-24).

Isaiah represents the voice of the remnant when he acknowledges in verse 9 that it is thanks to God’s grace that they did not become like Sodom and Gomorrah. This does not apply to the wicked mass to whom he addresses the word in verses 10-20. Spiritually speaking, the condition of Jerusalem and Judah resembles that of Sodom and Gomorrah (Eze 16:49). Jerusalem and Judah exhibit characteristics such as pride, exuberance and worry-free rest. In the future, this will be spiritually the case with the Jews in their temple who they have rebuilt in unbelief in Jerusalem (Rev 11:8).

Isaiah addresses the leaders of Jerusalem in the first place (verse 10). He speaks to them unflatteringly as “rulers of Sodom”. He also addresses God’s people, whom he calls just as unflatteringly “you people of Gomorrah”. This means that their spiritual state will irrevocably lead to God’s judgment. Therefore, he calls upon the leaders to “hear the word of the LORD” and exhorts the people to “give ear to the instruction of our God”.

On top of that, and this is really shocking, they cover their depravity with a garment of religiosity. It is the religion of Cain. They multiply “sacrifices” to God (verse 11), but He rejects them. They are worthless to Him because they are brought with a hypocritical and cold heart (Isa 29:13; Hos 6:6; Amos 5:21-24; Mic 6:6-8).

They may bring many sacrifices, but He abhors them. He has had enough of their “burnt offerings of rams”. The ram is the animal of the sacrifice of consecration. By bringing a ram, they pretend that they want to consecrate their lives to Him. The “fat” and “blood” of all kinds of animals don’t please Him. They pretend to acknowledge His right to it, but in practice they do what they like. What a variety of sacrifices they bring and they do it exactly as it is prescribed. But He cannot be happy about it.

They come to appear before Him with straight faces and trample His courts (verse 12). Look how religious they are! But who asked that of them? He certainly did not. It is better for them to stay at home than to come hypocritically, because if they do, the offerings they bring are “worthless” (verse 13). They do not benefit at all, they have no effect at all. The “incense” they bring is “an abomination” to Him. The LORD rejects with disgust their whole service. Everything with which they think they are honoring Him with is nothing but spiritual selfishness. It serves only to satisfy their religious feelings. There is nothing for the LORD.

The feast days and the associated meetings are also an abomination to Him. “I cannot endure” them, He must say, for He is the God of justice, and what they do is “iniquity”. Even if they hold a “solemn assembly” – these are the holy assemblies during the seven annual feast days described in Leviticus 23 – it is a reprehensible occupation to Him. They are feast days for self-indulgence, while there is no place for the LORD.

They are therefore no longer “the LORD’s appointed times” (Lev 23:2), but their own feasts. He therefore also calls them “your new moon [festivals], your appointed feasts” (verse 14; cf. Jn 5:1; 6:4; 7:2). He hates them with all His soul. They are a burden to Him and He is weary of bearing them (cf. Isa 7:13). We would say: He is sick of it.

The language is extremely powerful and penetrating. God expresses in an almost emotional way His condemnation of their reprehensible service. He wants to convince His people of the abhorrence He has for their coming to appear before Him. Without knowing it, many are blind to what is appropriate for the LORD (cf. Rev 3:17-18) and have defended themselves against these accusations. They are o so satisfied with themselves and their service.

He who approaches God hypocritically in prayer He does not see or hear (verse 15). He listens only if the practice – of which the hands speak – is pure (cf. 1Tim 2:8; Psa 24:4-5; 66:18). They stand in the temple praying with hands spread out, but God does not listen to them, for their hands are covered with blood. They commit injustice in secret and so they come before Him. Nice praying in public, while the practice is in conflict with that, He abhors it.

He says of their drawing near to Him that they draw near to Him with their mouths and honor Him with their lips, but that they remove their hearts far from Him (Isa 29:13). God abhors a purely outward religion, then, now and in the future. The Christian’s conscience can also be so seared that he can have the appearance of a Christian practice (2Tim 3:5) while living in his sins.

God calls the people to wash themselves and make themselves clean (verse 16; cf. Psa 51:7). In this call we hear the call of John the baptist to the religious leaders who come to his baptism: “Therefore bear fruit in keeping with repentance” (Mt 3:8). All the sacrifices they bring hypocritically do not cleanse their sinful deeds before God.

The call to wash means they are dirty. Washing is done with water. Spiritually, this means that by reading or hearing God’s Word, which is compared to water (Jn 15:3; Eph 5:26), a person sees that he is a sinner and acknowledges that. Confession of sins is answered by God with cleansing of sins. That cleansing happens on the basis of the blood of Christ (1Jn 1:7b,9).

When they have washed and cleansed themselves, they also will respond to the call to remove the “evil” of their deeds (verse 16a) from before God’s eyes. Then there is the mind to “cease to do evil” (verse 16b), by which the way is free “to do good” (verse 17; Jam 4:8b; Rom 12:9). A person cannot learn to do good unless he stops doing evil first.

Someone who does good will seek justice, which is reflected in caring for the weak and vulnerable in society. Seeking justice means, says Isaiah, reproving the ruthless, defending “the orphan” and pleading for “the widow”. It is precisely these weak and vulnerable who are exploited by them (verse 23). By a total reversal of their behavior toward them, they would show themselves to be His people.

In order to achieve this the LORD calls them to enter into a trial with Him (verse 18). Then He will show them the righteousness of His actions. Also, when they acknowledge His righteous acts, He will cleanse them of their sins and grant them His forgiveness. He can do this on the basis of the work that His Son, the perfect Servant of the LORD, will accomplish as the guilt offering on the cross (Isa 53:7-12; Rom 3:25). God offers full forgiveness and purification in an unparalleled way on the basis of righteousness, no matter how serious and often someone may have sinned.

God points them to their sins that are “as scarlet” and “like crimson”. Scarlet and crimson are both a blood red color. It is the color that indicates blood guilt on them. Their hands are red with the blood they have shed and for which there is no means by which they can wash it away (Jer 2:22). However, if they confess their sins and plead for God’s grace, they will become white through the forgiveness they receive from God after their confession. The whiteness is compared to snow and wool. It points to the uncontaminated cleanliness of newly fallen snow and the benevolent warmth of wool that protects against the cold of sin and the world.

Prophetically, what we read here is a call to the people to acknowledge and confess their two sins. Those two sins are, first, the rejection of Christ and, second, the idolatry that leads to the acceptation of the antichrist. This prophetic aspect is discussed especially in the second part of Isaiah.

The LORD tells them that they can react in two ways. He also tells them the consequences of both reactions. The first reaction may be that they consent and obey Him (verse 19). As a result, there will be blessing, that is, they will “eat the best of the land”. The second reaction may be that they refuse and rebel. In this case, they will be devoured by the sword (verse 20). They can be sure that either the blessing or the curse will come because “the mouth of the LORD has spoken”. His statements are never empty statements, but full of effective power. What He says happens.

In verses 19-20 we hear a play on words. If they consent and obey, they will eat the best of the land; but if they refuse and rebel, they will be eaten by the sword. In one case they will be allowed to take food that God gives them; in the other case they themselves will serve as food for the sword of their enemies.

Prophetically there are two groups of people here that we find in the end time. We recognize the one group, those who ‘eat’, in the obedient faithful remnant. The other group, those who ‘are eaten’, we recognize in the large, disobedient mass of Israel. When Christ came, the people as a whole did not accept Him (Jn 1:11), while the remnant did accept Him (Jn 1:12).

When the antichrist comes, the people will accept him (Jn 5:43), while the remnant will reject him. Because of this, the remnant will eventually receive blessing and eat, while the refusing people will be eaten by the sword. The sword that comes out of the mouth of the LORD (cf. Rev 19:15) is Assyria, which is also called the rod of God’s anger (Isa 10:5).

To us listening to the Lord leads to spiritual blessing. To us, “eating the good of the land” (verse 19) means nourishing ourselves with “every spiritual blessing” (Eph 1:3) that is our part through the work of the Lord Jesus. If we disobey, our spiritual life will wither and our testimony will disappear.

These verses are a lament of Isaiah about the unfaithfulness of Jerusalem. The exclamation “how” (verse 21) is an expression of grief about the situation that has arisen. The prophet has presented to the people God’s rights and invited them to go into trial with God. He has also shown them God’s willingness to forgive. But “how” the once “faithful city has become”, through her love for the idols, a woman who is “a harlot” (Deu 31:16). Prophetically, this indicates that the earthly Jerusalem is spiritually a harlot by receiving the antichrist.

She has become so bad and depraved that there is no hope of restoration. She who has been “full of justice”, in whom “righteousness lodged”, has become a city of “murderers”. Day and night, the city has been a benefactor for its inhabitants because of the justice that has ruled it. It has been a safe place to live. But justice has lapsed to violence. The judges have become unjust judges, people who distort the law.

As a result, they are murderers themselves and they also let murderers go unpunished, so that they have a place to live in the city. As a result, the city has lost everything that made it pleasant and safe to live there. The most poignant case of unjust justice and murder is the condemnation of the Lord Jesus and the death penalty that was inflicted on Him in and through this city.

An ungodly mixture took place (verse 22). What should be of value as silver, by which the leaders of God’s people are meant, has become worthless dross. The leaders have become depraved, worthless people through their complacency and self-indulgence. The leaders, who should be like wine a joy of the inhabitants, have become a drink that cannot be drunk and is spit out.

As an application, we can say that what is valuable to God, silver, and gives Him joy, wine, in a righteous judgment, has disappeared. Dross, which is worthless, and water, which dilutes the wine, for example human tradition, remove or obscure God’s right.

The leaders have become tyrants. They have rebelled against the LORD and have rejected Him (verse 23). They prefer the company of thieves to the company of the LORD. They commit their theft by robbing the socially disadvantaged. They act according to the principle ‘quid pro quo’. They twist the law, but in return expect a quid pro quo from those for whose benefit they twist the law. For bribes from the rich, they twist the law and squeeze the poor and defenseless orphan and widow even more.

Isaiah contrasts the wicked with “the Lord GOD of hosts, the Mighty One of Israel” (verse 24). It is as if the LORD in His indignation about the injustice of the leaders and the people presents Himself in the whole might of His Being.

The distinction between the names translated as “Lord” and “GOD” or “LORD” is important and should be noted throughout the Old Testament. Also during the further study of the book of Isaiah it is necessary to pay attention to this distinction. Every time the name “Lord”, in lowercase letters, is used, it is the translation of the Hebrew word Adonai. With this Name God is referred to as the Commander, the Lord, the Sovereign Governor.

If it says “LORD”, with capital letters, it is the translation of the Hebrew word Yahweh. That is the name of God as the God of the covenant, the Name that indicates His relationship with creation and man and especially with His earthly people. The name “LORD” is mentioned for the first time in Genesis 2, first in connection with creation and then in connection with man (Gen 2:4-22). In connection with Israel He makes Himself known to them with this Name when He is going to deliver them from Egypt (Exo 6:1-8). This Name then indicates the special relationship He enters into with these people.

“The Mighty One of Israel”, a title Isaiah uses only here, cannot let the unfaithfulness of His people go unpunished. He is powerful to deal with those He calls “My adversaries” in a way that He will be relieved of them. Relief is needed with pain. He has great pain and sorrow because of their apostasy. His relieve is found in the judgment on their apostasy, by which that apostasy is removed from before Him.

He must execute revenge over His opponents and enemies. But pay attention. The opponents and the enemies here are not the Assyrians, as the people like to see that, but God speaks here about them, His people! By “My adversaries” and “My foes” He means them. They, the rebellious Jews, are adversaries and foes of His law and His government.

That He turns His hand against His people is meant to cleanse them from their iniquities, so that they will be a pure silver (verse 25). The wicked mass has become dross and alloy (cf. verse 22). That dross is worthless, and the alloy looks like precious metal, but it is fake. He will remove both elements by the judgment of fire. What remains is a God-fearing remnant that is pleasing to His heart (Zec 13:9a; Mal 3:2).

After the execution of judgment righteous “judges” shall be appointed by the LORD “as at the first”, that is, as in the days of David and Solomon (verse 26). With the “counselors as at the beginning” we can think of Moses and Joshua. This will result in a totally different situation than the one we have now with the unjust leaders who are in charge of the service and who control the lives of the people. As a result, Jerusalem can again be called “the city of righteousness, a faithful city” (cf. verse 21; Zec 8:3). We can also say that Jerusalem has once again become a faithful or trustworthy city – “faith” and “trust” are the same word in Hebrew.

The glorious characteristics of verse 26 will be the result of God’s salvation of Zion based on His judgments that He executes in righteousness (verse 27). God’s righteous grace leads to righteousness and steadfastness in the lives of those who are justified. The basis of salvation is the work of Christ Who received on the cross the righteous judgment of God on the sins of everyone who repent.

Opposite those who repent and enter the realm of peace and enjoy its blessing (verses 26-27), are those who will follow the antichrist. They are “transgressors” of God’s commandments (verse 28). By this is meant the apostate mass of God’s people. “Sinners” refers to the lawless heathens, people who do not fulfill God’s goal – the word “sin” literally means “to miss the goal”. Being “crushed” will affect them, for they have all “forsaken the LORD” and “will come to an end”.

The mighty ones of the earth on whom they have trusted, represented in “the oaks”, will disappoint them (verse 29), as will the glory of the world, represented in “the gardens”. They have thought, through their connection with “the oaks” and the “gardens”, to become an “oak” and a “garden” themselves, but will be greatly “embarrassed” in this (verse 30). They will come to an end together with them.

Verse 31 points to the final verdict at the end of the book (Isa 66:24), which underlines the idea that this first chapter is the introduction to the whole book. In “the strong man” we recognize the beast out of the sea, the ruler of the European Union, that is the restored Western Roman Empire (Rev 13:1-10). In “his work”, i.e. the one who works it, we recognize the beast out of the earth, that is the antichrist (Rev 13:11-18).

“They shall both”, i.e. the beast out of the sea and the beast out of the earth, “burn together”. “These two were thrown alive into the lake of fire which burns with brimstone” (Rev 19:20). The fire of judgment does not come from outside, but from within. Just as “tinder” that contains fire spark and sets the tinder on fire from within, so sin carries the judgment within itself and calls the judgment on it. Their self-confidence is their downfall.

Summary Isaiah 1

We have seen in this first chapter that it is the introduction to the whole book because it sets forth the principles of God’s actions toward the people of Israel. It begins with the indictment of their sins and a call to repentance. This is followed by His promise to bless those who obey, the believing or faithful remnant, and His threat to judge those who are unwilling, the ungodly mass of the people.

After the judgment has been executed and cleansing has taken place, God’s blessing in the realm of peace will come through His Messiah to Israel and through Israel to the nations. We will see that in the coming chapters.