Read Isaiah
1-3 & Galatians
2
To discover:
As you read consider what
God condemns.
To ponder:
Isaiah is writing to the southern kingdom
of Judah , centered on Jerusalem ,
during the reigns of four kings spanning 791-687BC (1v1, see 2 Kgs 15-20.
Uzziah is also called Azariah). It includes numerous oracles given from God at
separate times during that period. The first calls heaven and earth to witness
God declare judgement against the northern kingdom, known as “Israel ,”
as opposed to “Judah .”
Despite God rearing Israel
as his child, she has rejected him, which is worse than the action of animals
who at least know their master. The size and seriousness of their sin is
stressed, and its irony in spurning the one who is “holy” and so pure (1v2-4).
God, like the reluctant parent in discipline, asks why Israel
persists meaning that she must be beaten. He takes no delight in having to
punish. Her head is injured – no doubt referring to her oppression by enemies,
and heart afflicted, perhaps in grief and pain at what she is suffering. In
every part she is wounded, meaning that the whole country is filled with
burning cities and plundered fields (1v5-7).
Here the
focus changes. Zion was the hill on
which Jerusalem was built. So “the
daughter of Zion ” refers to the
city itself (see 1v21), perhaps including the surrounding area of Judah ,
the southern kingdom. For now, she is safe, like a shelter in the wider field
that is being stripped, or a city under siege. And this is only by God’s grace,
else she would be totally destroyed like Sodom
and Gomorrah . But this safety
doesn’t mean all is well. God declares his word to Jerusalem ’s
rulers: They must obey him. Indeed, because of their evil their sacrifices,
offerings, incense, festivals and assemblies bring him no pleasure. Rather he
hates and is wearied by them, and wants the people out of the courts of his
temple. He won’t even listen to their prayers. This is a strong affirmation
that Jewish rituals were always to be an expression of faith and love toward
God. He didn’t need them. Indeed, he detests worship conducted without
obedience because of the hypocrisy of it all (1v11-15). God therefore called
the people wash and turn. In other words, to repent, learning to do right, seek
justice, and care for the needy, all with the promise that in doing so, he
would totally forgive them so that they would be “white.” They are therefore
reminded of the terms of his covenant: Obedience will mean blessing from the
land. But rebellion will mean destruction (1v16-20, see Deut 28-30).
There is
much here: It is easy to look on the decline of the church in certain quarters
whilst assuming our worship is acceptable. But we must still ensure we repent
when we sin, mindful we could go the same way.
The change
in Jerusalem from faithfulness to
prostitution with false gods, from justice and righteousness to murder and more
is then outlined, and the rulers condemned for taking bribes and ignoring the
oppressed (1v21-23). This is a reoccurring theme, stressing God’s concern that
the Christian stands up for the needy. Astonishingly, he describes Judah
as the foe he will be relived of and enemy he will avenge himself against. But
he promises not only judgement, but a refining that will result in a people who
are free from impurity, governed by new rulers as when the nation initially
thrived. And so the city will be righteous and called faithful (1v24-26). This
is probably the meaning of Zion
being redeemed by justice (1v27). It is through God’s justice against his
people that he will set them free from sin by destroying those who are
rebellious like dry wood in unquenchable fire, shaming them for their idol
worship that took place at sacred trees and gardens (1v24-31). This looks not
only to Judah ’s
exile and the return of those of faith, but to the final judgement which will
leave God’s people as the new Jerusalem in glory.
An oracle
more specifically about Judah
and Jerusalem is now included
(2v1). It pictures all nations streaming to God’s temple in the last days,
wanting to hear God’s word and walk in his ways. Jerusalem
will therefore be the centre from which the knowledge of God flows, and from
which he will settle disputes between nations bringing peace (2v2-4). This
takes place now as the world hears God’s word from the church (God’s temple,
Eph 2v21). And although this will only end in complete peace at Christ’s
return, this is foretasted as nations enjoy peace with each other because they
are influenced by his teaching. The section ends with God calling Jacob (ie. Israel )
to do as the nations do, by walking in God’s light (2v5).
God’s
abandonment of Jacob is then outlined, for sharing in the idolatry of the
nations, with the suggestion that the desire for wealth and armaments turned
them from the LORD, no doubt because they felt they didn’t need him. Isaiah
declares all mankind will be humbled because of this, praying God would not
forgive, perhaps because of a right concern that justice is done (2v6-9). He then
urges mankind to hide from God’s judgement on the proud and the symbols of
their arrogance, symbolised by the tall trees and mountains (2v10-18). He goes
on to twice predict people will hide “from the dread of the LORD and the
splendour of his majesty,” throwing their idols away in fear. And he urges them
to strop trusting mortal man, because he is of no account (2v19-22). The NT
sees this as referring to the final judgement, in the light of which people are
called to turn from idols to the true and living God (1 Thess 1v9-10, Rev
6v15-17).
Isaiah
returns to his original context, predicting the LORD is about to remove
supplies from Jerusalem and Judah, replace her leaders with those unfit to
lead, and cause the people to rise up against one-another, with no-one able to
help them (3v1-7). He pictures Jerusalem
as staggering and about to fall under judgement, because the people defy his
presence at the temple by their words and deeds, parading their sin. He
promises the righteous wellbeing, but destruction to the wicked. They are ruled
by oppressive youths and unqualified women (rather than the wisdom of the
elderly), being led astray (3v8-12). So the LORD takes his place as judge,
condemning the leaders for ruining his vineyard (the people) and plundering the
poor. Women are taken as a case study, perhaps as an illustration of what Zion ,
pictured as a woman (3v26), will experience. So those who flaunt their looks
immorally will receive skin diseases and lose their finery, and Jerusalem ’s
great warriors will fall. The point is that all the people boast of will be
lost (3v13-26). This is a prediction of the eventual exile of Judah
by Babylon , but a paradigm of final
judgement when all humanity trusts and exalts in will be stripped away.
Praying it
home:
Praise God that
his purposes do not end in judgement, but in the establishment of his people in
righteousness. Pray that you would live a life of worship that truly obeys God.
Thinking
further:
To read
the NIV Study Bible introduction to Isaiah, click
here.
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