What did we see in Chapter 1 verses 1 – 20?
Isaiah addresses Judah during the pre-Babylonian exile period; a period of serious spiritual decline and external threats. Man’s need for salvation is an urgent area for Isaiah to address.
Adonai calls on all the universe to hear His complaints against Judah: they have become His rebellious children and have abandoned Him and His statutes by embracing all forms of corruption. But Adonai does not abandon them even though they have ignored His warnings. They will bring destruction on themselves. He is disgusted with them but urges them to repent and He promises a golden future for the small remnant which will survive His outpouring of wrath by repentance.
Overview of Chapter 1 verses 21 – 31.
In these verses Adonai announces His intention to purify Israel. Verses 21 – 25 give details of the judgment which is coming upon Judah. Verses 28 – 31 gives an elaboration on the nature of the sentence Adonai has pronounced against Judah.
Adonai’s purpose for Judah was not final destruction but purification to re-instate social justice and redeem the people from idolatry. These had arisen because the people had lost sight of the righteousness and love for them from Adonai.
So, in verses 21 – 31, we see an account of Judah’s current disobedience in Isaiah’s lifetime, and we get an account of Adonai’s actions to purge her.
Chapter 1 verse 21.
“How the faithful city has become a harlot! It was full of justice; righteousness lodged in it, but now murderers.”
The once faithful city of Jerusalem has completely gone to the dogs!
This is the account of Jerusalem’s current disobedience. The previous “justice” and “righteousness” have gone and been replaced by ethical depravity. The current city is a refuge for murderers and all sorts of criminals. Bribery, corruption and injustice are everywhere.
The “harlotry” referred to, is spiritual harlotry but Jerusalem’s unfaithfulness expands into general corruption and even murder.
Chapter 1 verses 22 and 23.
“Your silver has become dross, your wine mixed with water. Your princes are rebellious, and companions of thieves; everyone loves bribes, and follows after rewards. They do not defend the fatherless, nor does the cause of the widow come before them.”
The debased “silver” and “wine” terms refer to Jerusalem’s unjust rulers. Those who should have been society’s finest are keeping company with gangsters and are involved in corruption.
Psalm 26: 9 and 10.
“Do not gather my soul with sinners, nor my life with bloodthirsty men, in whose hands is a sinister scheme, and whose right hand is full of bribes.”
The indifference of the rulers to the most vulnerable in society was in clear defiance of the word of Adonai.
Exodus 22: 22.
“You shall not afflict any widow or fatherless child.”
Chapter 1 verse 24.
“Therefore the Lord says, the Lord of hosts, the Mighty One of Israel, “Ah, I will rid myself of My adversaries, and take vengeance on My enemies.”
Verse 24 moves us into the future judgment. The three titles for Adonai are here to emphasis His power and sovereignty, and to confirm His role as the rightful judge of His sinful people. Those who disregard the statutes of Adonai become His “adversaries” and “enemies”. Therefore, He will vent His wrath on all those who sin. His titles show that the judgment He will produce is inevitable.
The people had no excuse; they had been warned long ago.
Deuteronomy 28: 63.
“And it shall be, that just as the Lord rejoiced over you to do you good and multiply you, so the Lord will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess.”
Chapter 1 verse 25.
“I will turn My hand against you, and thoroughly purge away your dross, and take away all your alloy.”
This verse commences the outline of Adonai’s plan for the purification to return social justice to Judah.
Adonai’s “hand” had effectively delivered Israel from captivity in Egypt. But now the same hand was against the people in judgment. But this judgment, as always, had future restoration of the people as its goal.
“Dross” is the scum formed on the surface of molten metal or indeed anything which is inferior in quality (e.g. coal).
To “purge” is to rid of undesirable qualities, leaving behind what is of value.
Chapter 1 verse 26.
“I will restore your judges as at first, and your counsellors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city.”
Adonai’s judgment will purge all impurity and restore Jerusalem to its former glory. His righteousness will ensure the deliverance of those who repent.
But what is described here is a greater restoration that that which followed the Babylonian exile. It is something more long-lasting. It anticipates a complete and permanent restoration which will make Jerusalem supreme among the nations. This is the millennial kingdom.
Zechariah 8: 3.
“Thus says the Lord: “I will return to Zion, and dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, the Mountain of the Lord of hosts, the Holy Mountain.”
The city will indeed be “holy”; because of the presence of the Lord within it.
Chapter 1 verse 27.
“Zion will be redeemed with justice, and her penitent with righteousness.”
“Zion” was originally the hill Ophel but became associated with the entire city of Jerusalem; indeed, it is a term of affection for the city. Isaiah always uses it that way.
To be “redeemed” means ransomed or bought back. Adonai’s “justice” (judgment) will free the city and His “righteousness” will free the repentant of the city. Those renouncing their sinfulness would find redemption in conjunction with Adonai’s future restoration of the city.
Isaiah 59: 20.
““The Redeemer will come to Zion, and to those who turn from transgression in Jacob,” says the Lord.”
Chapter 1 verse 28.
“The destruction of transgressors and of sinners shall be together. And those who forsake the Lord shall be consumed.”
This is a clear warning to the sinful and rebellious. Concurrent with the future blessing of the faithful remnant, the Lord will relegate the unrepentant to destruction. This is the only way that Zion can be made pure.
2 Thessalonians 1: 9.
“These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power.”
Chapter 1 verse 29.
“For they shall be ashamed of the terebinth trees which you have desired; and you shall be embarrassed because of the gardens which you have chosen.”
The “terebinth trees” and “gardens” refer to the sites used for pagan worship such as fertility rites and the worship of spirits. When judgment comes these idolators “shall be ashamed” but their shame will not save them in the time of judgment.
Chapter 1 verses 30 and 31.
“For you shall be as a terebinth whose leaf fades, and as a garden that has no water. The strong shall be as tinder, and the work of it as a spark; both will burn together, and no one shall quench them.”
Sinners themselves will be like a “terebinth that fades” and a parched “garden that has no water”. Both the rebel and his works shall perish. This is final judgment. The “work of it” is perhaps a reference to the injustices of Israel’s tyrants which stands in opposition to the Lord’s righteous work.
Leaders who rely on their own strength (“the strong”) will themselves become vulnerable; highly flammable “tinder” ignited by the “spark” of their own wicked works. This is a final judgment; a fire that “no one shall quench”. This is the judgment of the end times: the Lake of Fire.
An Overview of Chapter 2.
Verses 1 – 4 of Chapter 2 look beyond the current chaos in Judah to the glorious kingdom of Messiah. Jerusalem will be the religious and political capital of the world. The gentile nations will make pilgrimage to Zion for worship and divine instruction.
In verses 6 – 9, Isaiah returns to the sins which led to the nation’s calamity; the people’s pride is condemned. Instead of looking to the Lord, the people consulted diviners and such from eastern religions.
In verses 10 – 12, Isaiah describes conditions during the future Day of the Lord. What is described is too severe to describe the Babylonian captivity. This is the Tribulation period which will occur prior to the Lord’s return.
Verses 13 – 18 describe further the judgment of the Day of the Lord.
In verses 19 – 22, Isaiah argues that only the Lord can rescue them from the coming judgment and only He is worthy of the confidence of His people. We also see the promise of the Lord’s future exaltation.
Chapter 2 verses 1 and 2.
“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. Now it shall come to pass in the latter days that the mountain of the Lord’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it.”
Clearly here Isaiah’s vision takes him to Messiah’s future kingdom, beyond the chaos of his own time.
In the coming kingdom, the city of Jerusalem and its glorious temple will become prominent as never before; it will be established as the religious and political capital of the world.
The false gods of the pagans had sacred mountains but in these latter days, the “Lord’s house shall be established on the top of the mountains”. This will establish Adonai as the one, true God, and the peoples of the world will want to come to Jerusalem.
Chapter 2 verses 3 and 4.
“Many people shall come and say, “Come, and let us to up to the mountain of the Lord, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.
He shall judge between the nations, and rebuke many people; they shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation. Neither shall they learn war anymore.”
As we have seen the Gentile nations will make pilgrimage to Zion for worship and instruction.
By quoting the people’s words (let us go up to the mountain of the Lord), Isaiah vividly depicts their regenerated hearts. In contrast the unregenerated do not seek God.
Romans 3: 11.
“There is none who understands; there is none who seek after God.”
Verse 3 of Isaiah’s prophecy is repeated almost word for word in Micah (Micah 4: 1 – 3). It gives a prophetic picture of Zion in the future messianic kingdom when all people will recognise Jerusalem as the capital of the world with Mount Zion, the location of the Temple in Jerusalem.
In verse 4, the end of warfare is announced; made possible only because of the reign of the Prince of Peace. The King will arbitrate international problems and settle disputes for the people. The money formerly allocated to munitions will be spent on agricultural equipment.
Chapter 2 verse 5.
“O house of Jacob, come and let us walk in the light of the Lord.”
This verse concludes Isaiah’s outlining of Judah’s glorious future.
The prospect of Messiah’s wonderful kingdom moves Isaiah to call the people to join him in forming a godly remnant to “walk in the light of the Lord.”
Even though this godly remnant could not see the glorious future of Zion, they continued to place their faith in Adonai’s promises and to obey His law.
The term “light” is a metaphor for Adonai’s law which illuminates the path to everlasting life.
Psalm 119: 105.
“Your word is a lamp to my feet and a light to my path.”
Chapter 2 verses 6 and 7.
“For You have forsaken Your people, the house of Jacob, because they are filled with eastern ways; they are soothsayers like the Philistines, and they are pleased with the children of foreigners.
Their land is also full of silver and gold, and there is no end to their treasures; their land is also full of horses, and there is no end to their chariots.”
In verse 6, the judicial sentence is identified. Adonai has handed Judah over for destruction. That Adonai has “forsaken” them, was a present, but not a permanent, condition for Judah.
Isaiah outlines the reasons for Adonai’s judgment; the sin which led to the nation’s calamity. Instead of looking to the Lord, the people had been consulting diviners from the East and have become “soothsayers like the Philistines”. They have allowed religious superstition to invade Judah. To renounce these eastern ways (the customs of Mesopotamia) was the hallmark of genuine faith in Adonai.
Deuteronomy 18: 10 – 12.
“There shall not be found among you anyone who makes his son or daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures up spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the Lord”
The phrase in verse 6, “they are pleased with the children of foreigners”, suggests making alliances with foreign nations rather than depending on Adonai.
In disobedience to the law of Adonai, they heaped up financial treasures and the means of warfare (horses and chariots) and trusted in these for their security.
Chapter 2 verse 8.
“Their land is also full of idols; they worship the work of their hands, that which their own fingers have made.”
Isaiah continues to describe the sin of Judah. The customs of Mesopotamia have invaded the land. This may have been accelerated by trading caravans coming from the east because of the comparative prosperity of Judah.
These customs, as we have seen, involved all manner of forbidden religious superstition. We noted previously that King Ahaz (2 Kings 16: 1 – 3) failed to remove the idolatrous high places from the land.
These are the reasons for Adonai’s actions in humbling Judah.
Chapter 2 verse 9.
“People bow down, and each man humbles himself; therefore do not forgive them.”
Isaiah is still talking about the people of Judah. Their unrelenting worship of foreign gods leads to the exhaustion of Isaiah’s patience with them. He states here the Lord’s formal charge against them.
The phrase, “Each man humbles himself”, shows that they are bowing down to things that are themselves debased.
Does it seem strange that Isaiah is imploring Adonai “not to forgive”? It is reminiscent of Jonah’s attitude to Ninevah but contrast with Daniel’s plea (chapter 9) for his errant people. Isaiah is exasperated with his people, but he knows Adonai’s gracious and merciful nature. On this occasion he wants Adonai to deal with those who have turned to idols and uphold His moral order.
Chapter 2 verse 10.
“Enter into the rock, and hide in the dust, from the terror of the Lord and the glory of His majesty.”
Isaiah is telling the people better run for cover!
Turning to the people directly, Isaiah warns them to seek refuge from the wrath of Adonai. The “proud” better try to hide.
We see here the devastating conditions of the Tribulation period. To “hide in the dust” symbolizes the abject humiliation of the defeated in the Day of the Lord. The wicked in Israel would grovel in the dust before the glory of the righteous Adonai.
Chapter 2 verse 11.
“The lofty looks of man shall be humbled, the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day.”
Adonai will lay low the ”lofty looks of man”. Such “lofty looks” are the outward manifestations of a proud heart. These men have exalted themselves. But after the Day of the Lord, He alone will be exalted with the revelation of the glorious Saviour-King.
Chapter 2 verse 12.
“For the Day of the Lord of hosts shall come upon everything proud and lofty, upon everything lifted up – and it shall be brought low.”
The term “the Day of the Lord” appears nineteen times in the Old Testament and four times in the New Testament. The term is used to express Adonai’s extreme wrath. It can refer to near future events or, as here, to a distant event; the tribulation period.
Jeremiah 30: 7.
“Alas! For that day is great, so that none is like it; and it is the time of Jacob’s trouble, but he shall be saved out of it.”
There is always a remnant. But everything exalted before will be laid low. Any rival to Adonai’s exaltation will be dwarfed. In the Day of the Lord, Adonai is victorious, effecting judgment on the many but salvation for the faithful remnant.
Chapter 2 verses 13 – 15.
“Upon the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; upon all the high mountains and upon all the hills that are lifted up; upon every high tower, and upon every fortified wall …”
Isaiah is emphasising his point by listing everything which is an object of wonder and appreciated for its greatness.
The “ceders of Lebanon” and “the high mountains” are exalted things of nature that people admire. And the “high tower” and the “fortified wall” are exalted things made by man.
But all will be humbled, so that the arrogant can see the greatness of Adonai (verse 17).
Chapter 2 verses 16 – 18.
“Upon all the ships of Tarshish, and upon all the beautiful sloops. The loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; the Lord alone will be exalted in that day. But the idols He shall utterly abolish.”
Verse 16 continues the narrative listing those things that are highly regarded. The ships of Tarshish were large ocean-going vessels. These were prized objects which the arrogant made and considered to be more important than Adonai.
The term “idols” means anything worthless. But after judgment, the Lord alone will be exalted. Man’s loftiness will be levelled, and they will abandon their idols. Then the Lord will return.
Chapter 2 verse 19.
“They shall go into the holes in the rocks, and into the caves of the earth, from the terror of the Lord and the glory of His majesty, when He arises to shake the earth mightily.”
People will scurry away like frightened animals with no place to hide. The term, “terror”, refers to the dread of the wicked in the sight of Adonai.
Revelation 6: 15 – 17.
“And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and the rocks of the mountain, and said to the mountains and rocks, “Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand?”
Chapter 2 verses 20 – 22.
“In that day a man will cast away his idols of silver and his idols of gold, which they made, each for himself to worship, to the moles and bats, to go into the clefts in the rocks, and into the crags of the rugged rocks from the terror of the Lord and the glory of His majesty, when He arises to shake the earth mightily. Sever yourselves from such a man, whose breath is in his nostrils for of what account is he?”
In the tribulation period people will seek shelter wherever they can hide. They will throw away their idols, realizing at last that they are useless.
Adonai’s wrath and power will be evident to all; “He comes to shake the earth mightily”; a phrase repeated from verse 19 for emphasis.
Since Adonai will reject proud idolators, it follows that the faithful should also reject these people (“sever yourselves”). Those trying to flee should not be the ones to put one’s trust in.
Only the Lord is worthy of the undivided confidence of the people. It is ludicrous to trust transitory, impermanent man (“whose breath is in his nostrils”) instead of the One who gives everyone breath!
Conclusion.
So, in these verses we see the sorry state of Judah in the pre-exile period. The people have lost sight of Adonai’s love for them and have descended into all forms of depravity and pagan worship.
Adonai will hand them over temporarily for judgment. But He will not abandon them for ever or in total. There will be a remnant and a glorious future for them in Messiah’s kingdom following the terrible period of tribulation. Thereafter, only Adonai will be exalted.