Outline of Chapter 1 -------------------- A. Judgement (1:1-39:8) 1. Indictment of Israel and Judah (1:1-5:30) a. Israel's Sins (1:1-1:31) 1. Title (1:1) 2. Apostate People (1:2-3) 3. Punishment of Israel (1:4-9) 4. Religious Hypocrisy (1:10-20) 5. Lamentations for Jerusalem (1:21-28) 6. Attack on Tree Worship (1:29-31) Initial Comments on Chapter 1 ----------------------------- 1. Title (1:1) -------------- The title of the Book. This was put at the beginning of the scroll so that people could tell what the scroll contained. The title tells us that the main thrust of Isaiah's prophecies are to Judah and Jerusalem. This was most likely written by a later scribe and not Isaiah though. The prophecies relate to far more than those limited peoples. 2. Apostate People (1:2-3) -------------------------- 1:3 Israel here most likely doesn't mean the nation Israel (the Northern Kingdom). It most likely means all the tribes. Also note how Isaiah starts this section. He quotes Dt 32:1 and in many ways parallels Moses' speech in Dt 32:1-32:43. The parallels are quite dramatic. Moses' speech has three sections: A. Israel is the Lords and He Keeps Them (32:1-14) B. Apostasy of Israel (32:15-29) C. Judgements on Israel (32:30-43) Moses' speech is also very poetic and delivered as a song. It represents Moses' prophecy of the Apostasy of Israel. "For I know that after my death you are sure to become corrupt and to turn aside from the way along whcih I directed you, so that evil will befall you in some future age because you have done evil in teh Lord's sight, and provoked him by your deeds." (Dt 31:29 NAB) By basing chapter one upon Moses' song Isaiah is in a sense saying that all this is the fulfillment of Moses' prophecy. 3. Punishment of Israel (1:4-9) ------------------------------- 1:4 Isaiah is one of the few prophets to use the term "Holy One of Israel." Jacob and Nephi, however, seem to use the title quite frequently as a euphemism for YHWH. See for example 2 Nephi 9:41. Here Jacob may be using a euphemism because may be speaking on a Day of Atonement as High Priest. In that case he would be limited on how many times he could say "YHWH." In either case Jacob seems to have picked up the terminology from Isaiah. 1:5-9 Isaiah seems to be talking about these in the present tense. While the apostasy verses make sense in this context, the destructions paralleling Sodom haven't happened yet. Your country is waste, your cities burnt with fire. Your land before your eyes strangers devour A waste, like Sodom overthrown. And daughter Zion is left like a hut in a vineyard, Like a shed in a melon patch, like a city blockaded. (1:7-8 NAB) Is this talking about the destructions of the Northern Kingdom and the invasion of the Southern Kingdom? Or is this a prophesy of the full diaspora? It may be that this part of Isaiah was written during or after the seige of Jerusalem in 735. The line "a waste, like Sodom overthrown" is thought by some to be a later addition, possibly because it doesn't fit the poetic structure. I don't buy this because it can form a chiasmus rather than a parallelism. A1 Your land is desolate, A2 Your towns burned down, x B Your fields, Strangers lay them waste before your eyes A1' All is desolation A2' as after the fall of Sodom. (1:7 JB Indentation mine) The concept waste/desolation is in all three lines. The two outer parts of the chiasm talk about burning or the fall of Sodom which is also a burning motif. Thus the third line seems to fit to me Verses 8 & 9 form a list of synonyms leading up to the key point. The daughter of Zion is left like a shanty in a vineyard like a shed in a melon patch like a besieged city. Had Yahweh not left us a few survivors, we should be like Sodom, we should now be like Gomorrah. (1:8-9 JB) Is there a signficance to Isaiah's use of "Daughter of Zion?" I think there might be some parallels to the legend of the Watchers in Enoch. Note that Isaiah uses this term quite a bit. The idea of daughter may also be tied to the marriage theme where Christ is married to the church, or YHWH to Israel. 4. Religious Hypocrisy (1:10-20) -------------------------------- Verses 10-20 form an interesting lesson on what the Lord wants a. Listen to the Lord (10) b. Lord doesn't care about Rituals (11-15) x c. Command to Repent and Love Others (16-17) d. Sanctification (18) e. Judgement -> Righteous Rewarded, Wicked Punished (19-20) Interestingly this middle section forms a chiasm-like center for the chapter. The initial verses deal with Israel's present apostasy. Verses 10-20 lay out the hope of Atonement. The remaining verses might be a repeat of the initial verses or an extension of judgement when Israel rejects YHWH's Atonement. This section itself can be somewhat chiastic. The Rituals the Lord condemns are dead rituals. This is paralleled with the true meaning of the rituals: to help the oppressed, to cease from evil, to repent, and to obey the Lord. Also note the parallel between the blood of the sacrifices of the Law (1:11) with the blood of our sins that are taken up by the Lord (or to the Jews their sin sacrifices) (1:18) The chiasm starts with hearing the word of the Lord (1:10) and ends with the mouth of the Lord speaking judgement (1:20). The overall structure is quite interesting, but I won't outline it here. If the section is taken this way it is akin to Isaiah 58. Is not this the sort of fast that pleases me - it is the Lord YHWH who speaks - to break unjust fetters and undo the thongs of the yoke, to let the oppressed go free, and break every yoke, to share your bread with the hungry, and shelter the homeless poor, to clothe the man you see to be naked and not turn from your own kin? Then will your light shine like the dawn and your wound be quickly healed over. Your integrity will go before you and the glory of YHWH behind you. (58:6-8 JB Indentation mine) The idea that forms don't matter appears quite frequently in the scriptures, especially in the NT. It is not those who say to me, 'Lord, Lord,' who will enter the kingdom of heaven, but the person who does the will of my Father in heaven. When the day comes many will say to me, 'Lord, Lord, did we not prophesy in your name, cast out demons in your name, work many miracles in your name?' Then I shall tell them to their faces: 'I have never known you; away from me, you evil men!" (Matt 7:21-23 JB Indentation mine) Verses 19-20 have an interesting pun that may be significant. If you are willing and obey, you shall eat the good things of the land; But if you refuse and resist, the sword shall consume you: For the mouth of the Lord has spoken. (1:19-20 NAB Indentation mine) The last line relates to both previous thoughts. If you obey the Lord you will eat the food of the land. The mouth of the Lord equates with eathing the good things of the land. But mouth also speaks and we partake the words of the Lord. We also partake of the judgement of God which lets us enter in through the gate. (2 Nephi 9:41) If we disobey the Lord then the sword consumes us. This is the immediate judgement of violence, but also the judgement of the sword of the Lord's mouth, which is his word. (Rev 2:16) That sword is also judgement. Thus this section has a double meaning of immediate material judgement and also the ultimate judgement at the bar of YHWH. 5. Lamentations for Jerusalem (1:21-28) --------------------------------------- Isaiah here contrasts what Israel once was with what it is. Verse 21 is interesting in that it partakes of the bride motif. Zion was once the bride of YHWH, but now she has become a harlot. In verse 24 the Lord picks up a martial theme. He is the Lord of Hosts and will attack his enemies. But now Israel is his enemy. The martial theme is a foreshadowing of the battles that destroy Israel and Judah. The difference is that Isaiah has the battles being part of a purging of Israel. These destructions are like the fires of a blacksmith purging his metal. I will turn my hand against you, [martial theme] I will smelt away your dross in the furnace I will remove all your base metal from you. (1:25 JB) The idea is that even when the Lord punishes us it is for our own good. His punishments are not because he hates us, but because he is attempting to make us like him. This section is the whole key to Isaiah. The judgements of the Lord are there to purge Israel and bring about the rebirth of Zion, as outlined in 2:1-5. Thus this opening section of Isaiah is a type for the rest of the book of Isaiah. The structure of these opening sections become the structure of the whole text. 6. Attack on Tree Worship (1:29-31) ----------------------------------- While this is in the section on the judgements on Israel it also can be seen as a part of the next chapter. It parallels the temple imagery of 2:1-5. Whereas in the time of redemption Zion will have a temple of the Lord and his word coming from the temple they now have pagan words and the temples of Ashtoreth (the trees and gardens). This also parallels the preceding sections. We have the following structure. A. Israel Sick with Wickedness (1:2-6) B. Zion Destroyed / War(1:7-9) C. Apostate Ceremonies (1:10-15) D. Offer of Redemption (1:16-19) E. Judgement of Burning and Destruction (1:20) x F. Chooses Rebellion (1:21-23) E. Judgement Realized (1:24-25) D. Israel Redeemed (1:25-26) C. Apostate Ceremonies Destroyed (1:29-31) B. Zion Rebuilt / Peace (2:1-4) A. Israel Walks with the Lord (2:5) Once again Isaiah's structure is so complex and fascinating that all the sections are intertwined, usually in several ways. Each section can frequently have multiple meanings depending upon which structure you are examining. For this reason, if none else, Isaiah is one of the greatest literary masterpieces ever written. Finally note the imagery that contrasts the true temple with the groves of Ashtoreth. Out of Zion and the temple comes redeeming water in the mythology of the temple. In the groves waters dry up and leave the worshipers as kindling. In Zion there is peace while in the groves there is destructions. In Zion people flock to the Lord while those in the groves are ashamed and blush. Once again notice the fire motif that is brought from Sodom and Gommorah's destructions. Those that do not hear the word of the Lord are without the healing waters. Those that hear the word have "instruction soak in like the rain." (Dt 32:2 NAB) 7. SUMMARY Subject: S-L: Isaiah 1: Major Parallels and Symbols MAJOR PARALLELS IN ISAIAH 1 --------------------------- Deuteronomy 32 -------------- The structure of Isaiah 1 and ultimately the entire book of Isaiah parallels The Song of Moses from Dt 32. Theme: A: (32:1-14) Wisdom and understanding comes from YHWH YHWH is the Father of Israel YHWH is the God of Israel. YHWH supports Israel B: (15-29) Israel takes Lord's support Israel forgets YHWH as God Israel fogets YHWH as Father Israel loses YHWH's support Isreal becomes foolesh YHWH's anger is kindled Israel is destroyed by disease, hunger, pestilence, and war C: (30-43) Israel like Sodom and Ghomorrah Israel given justice Israel must turn away from false gods Israel must accept God as one God Parallel Images: Sodom, Ghommorah False gods Sacrifices Lord gives justice - heals repentant, detroys apostate Lord is Father Lord reasons, Israel becomes fool Lord purges Israel Martial imagery of destruction Lord's vengence on foes Romans 9-11 ----------- Paul parallels the exact same message as Dt 32 and Isaiah 1. Israel adopted as sons (9:4) Given glory and covenants (9:5) God kept his promises (9:6-13) God is just (9:14-24) All foretold in the Old Testament (9:25-33) While doing law failed to do what the law required (9:31) Israel failed to see it was God who made us holy (10:1-4) Israel has no excuse (10:14-21) Only a remnant saved (11:1-10) Jews to be restored in future (11:11-15) Jews still the Lord's people (11:16-24) Conversion of the Jews (11:25-32) Psalms 50 --------- The condemnation of Isaiah against the worship of Israel is paralleled exactly in Pslams 50. 50:1-3 YHWH speaks. 4 Fire preceds YHWH's coming 5 Faithful are sealed by covenants 6-7 God brings justice, trial of people in "court" 8-13 Sacrifices not needed by God 14-15 True Sacrifice is fulfilling vows and thanksgiving 16-21 False sacrifice of hypocrites 22-23 God will destroy these hypocrites Micah 6 ------- Micah 6:1-8 condemns Israel for being wicked and their ordinances not saving them. Micah says what the Lord wants is only this, to act justly, to love tenderly and to walk humbly with your God -- Micah 6:8 (JB) Proverbs 15 ----------- The sacrifice of the wicked is abhorrent to Yahweh, dear to him is the prayer of honest men. The conduct of the wicked is abhorrent to Yahweh, but he loves the man who makes virtue his goal. Correction is severe for him who leaves the way; he who hates being repremanded will die. -- Proverbs 15:8-10 (JB) Psalms 51 --------- Have mercy on me, O God, in your goodness, (1-2) in your great tenderness wipe away my faults; wash me clean of my guilt, purify me from my sin. Sacrifice gives you no pleasure, (16-17) were I to offer holocaust, you would not have it. My sacrifice is this broken spirit, you will not scorn this crushed and broken heart. Show your favor graciously to Zion. (18-19) rebuild the walls of Jerusalem. Then there will be proper sacrifice to pelase you -holocause and whole oblation- and young bulls to be offered on your altar. Subject: S-L: Isaiah: Types of Poetry Here is a brief outline of the types of poetic structures used in Isaiah. In some places these structures are used to teach doctrines or make a point not always obvious from a simple reading of the text. They also expose the beauty of Isaiah' writing style. I've included a bit of an analysis of Isaiah 1 to illustrate some of these forms. I will use some of these in my commentaries on the scriptures. Please forgive my attempts to render in ascii what I was able to easily draw in my notes. Hopefully they will make sense. POETIC FORMS ------------ SYNONYMOUS PARALLELISM Theme of 1st line repeats. Key words: and eg. [A fool's mouth] is his [ruin], (and) [His lips] are the [snare of his soul]. -- Prov 18:7 ANTITHETIC POETRY Thought of 2cd part contrasts opposite theme of 1st. Shows opposition in all things. (2 Nephi 2:27) Key words: but, though, if eg. When [pride] comes, then comes [disgrace] (But) with the [humble] is [wisdom]. -- Prov 11:2 EMBLEMATIC PARALLELISM Ideas of two lines are compared by a simile or metaphor. Keywords: like, as eg. (Like) [clouds and wind] [without rain] Is the [man] who boast of a [gift he does not give] -- Prov 25:14 SYNTHETIC PARALLELISM 2cd line completes or complements the thought of the 1st. Frequently the 2cd line answers or amplified the 1st line. The 1st line alone seems incomplete. Keywords: for,";",",",":" eg. Yea, though I walk through the valley of the shadow of death [I will fear no evil] (:) (For) thou ar with me; [thy rod and staff comfort me] -- Psalms 23:4 COMPOSITE PARALLELISM Three or more phrases develop a theme by amplifying it. This generally occurs with a list. The Poet often has a memory aid of verb sequences. eg. nation, people, brood, children. Keywords: nor, a, any repeating phrase start eg. [Blessed] is the man /Main Theme/ 1) Who [walks] not in the [counsel of the ungodly, 2) Who [stands] in the [way of sinners], 3) Nor [sits] in the [seat of the scornful]. -- Psalms 1:1 CLIMATIC PARALLELISM A phrase form the 1st line is repeated until a theme culminated in an idea. Keywords: any repetition eg. (Your) [country] is [desolate] (Your) [cities] are [burned down] (Your) [land] is [devoured by strangers] before your eyes. -- Isaiah 1:7 The main theme is "it is desolate as overthrown by strangers." INTROVERTED PARALISM (CHIASMUS) A pattern is repeated in reverse order. The center "pivot point" generally expresses some key point or theme. The patterns form an x in the text. (See example and draw a line between matching phrases). The phrases may also be antithetical to each other. Keywords: any repetition eg. [We have escaped] as a bird from [the snare] of the fowlers. [The snare] is broken, and [we have escaped]. -- Psalms 124:7 Subject: S-L: Isaiah 1: Poetic Ananlysis POETIC COMMENTARY OF ISAIAH CHAPTER ONE --------------------------------------- 1:4 Isaiah here intensely speaks of Israel's apostasy with several layers culimating into the the main theme of apostasy. ___ Ah! | Sinful nation Nation from broad | Composite | People laden with wickedness, People to | Parallelism | Evil Race Race narrow | | Corrup Children Family range | | | Synonymous v ---- Subunit | v __ They have [forsaken] [the Lord] | Climax | forsaken [Lord] | / \ ----- | spurned Lord] | [spurned] [the Holy One of Israel] | Final Climax | Apostatized | 1:2-4 Verses 2-4 are completing a theme and are a form of composite parallelism 2a "Listen" Introduction: telling that the Lord is the speaker 2b [My children] have [left] children -> Israel 3 [Israel] [doesn't know me] 4a [Israel] [is wicked] 4b They have apostatized So the thought is conveyed of what constitutes apostasy: 1) leave the Lord ie. leave the covenant 2) don't understand ie. forget reasons for righteousness, lose spirit 3) become wicked 4) total apostasy Each point leads down to the next point. The steps are well shown by Isaiah. We may then say that the reverse is true. 1) Join church 2) Repent 3) Know God 4) Fulfillment of Covenants, return to God 1:5-6 This has an example of climatic parallelism with a combined composite and complex synthetic parallelism. ___ (The whole) [head] is [sick] | Climatic (the whole) [heart is [faint] | __ Synthetic >From the sole of the foot to the head, there is no sound spot.| (but) wounds, | | (and) bruises | Composite | (and) putrifying sores: -- | they have not been closed, -- (neither) bound up | Synthetic (neither) mollified with ointment | -- 1:5-9 The whole completeness goes as follows 5a [You have been stricken], [why do you want more] climatic or coposite 5b-6 [You have been stricken], [you haven't repented] 7-9 [You will be stricken more] 1:7 A series of combined climatic paralells, with each phrase of the later two being an emblimatic parallel. ie. "like a hut in a vineyard" or "been as Sodom." __ [Your country] [is a waste] | Climatic [your cities] [burnt with fire] | [your land] [devoured in front of you by strangers] | And the daughter of Zion is left \ -- / [like a hut] in a vineyard --| | [like a lodge] in a garden of cucumbers |climatic | [like a city] blockaded. | | -- -- Except the Lord of Hosts had left Israel a small remnant We should have been as Sodom and | Climatic we should have been like unto Gomorrah | 1:10-15 10 Listen to the word of the Lord, wicked people 11a Why do you (sacrifice) -- b I am full of (sacrifice) | Composite of c I find no pleasure in (sacrifice) | Meaningless Sacrifice 12 [When ye sacricice, who commands it?]*-- -- 13a Don't bring vain offerings | b Your incense is worthless | Composite of c Your meatings are wicked | Ordinances Wicked 14 Your festivals are destestable and weigh me down | 15 [All your acts are not recognized] * -- ie. your ordinances aren't any good. That is probably enough for me. It is hard getting that ascii right and I'm still not sure it comes off. Hopefully this gives a taste of how complex a literary document Isaiah is. The amaxing thing is how Isaiah's messages is so combined with his structure. It is almost impossible to separate one from the other without destroying the meaning of the text. In the future I'll only point out the poetry where I think it makes a point not obvious from the text. These are some notes I found from my mission. May/88 1:1 An introduction in prose. This was probably a label on the scroll. 1:2 "Hearken to act" phrase Hear-> shim'u or "obey", "give heed" Isaiah is building upon Moses' discourse in the book of Deuteronomy using similar language and talking about the "covenant." "I reared up children and brought them up" ie. brought Israel up and taught them "and they have rebelled against me." ie. disobedience Under the Mosaic Law children who were disobedient were given the death sentence because it would be better for them to die if they didn't repent than to bring all the people into wickedness. Note: this is not simple disobedience being taught here, but more an apostate level of disobedience. 1:3 Animals are better than Israel was as animals at least know their owners. Israel doesn't know her owner: the Lord 1:4 Four types of wickedness: sin, iniquity, evildoing, corruption Are these synonymous or do they map out onto our heart, might, mind and strength? 1:1-4 From poetry the apostaty steps are listed 2b: [Israel] has rebelled (left) 1) rebel against covenants 3 Israel doesn't know me 2) forget God 4a Israel is wicked 3) become wicked 4b They are apostate 4) total apostasy is reached Parallel Isaiah 1 and the rest of Isaiah with one big flaw of the Hebrews: Humility. President Benson has also warned of us pride in his famous conference address. Much of Isaiah 1 parallels D&C 1 and it's discourse on pride and humility. "I have known some of the Elders when they thought they thought they would be called out to preach, keep away from meetings lest they should be called upon, for they feel their littleness, their nothingness, their inability to rise up and preach to the people. They do not feel that they are anybody, and why should they expose their weakness? I have noticed one thing in regard to this - quite as many of these men become giants in the cause of truth, as there are of any other clas; for when they get away they begin to lean on the Lord, and to seek unto him, and feeling their weaknesses, they ask him to give them wisdom to speak to the people as occasion may require. Others can rise up here and preach a flaming discourse, insomuch tha tyou would think they would tear down the nations, but when they go out into the world, they often accomplish very little." -- Brigham Young, April 8, 1855 Journal of Discourses, Vol.2, Pg.267 Three items are listed: 1) Lean on the Lord Prov. 3:5-6 2) Recognize their Weaknesses 3:7 3) Call on the Lord 4) Work by the Spirit According to Webster it includes 1) Free from Pride and Arrogance 2) Submissive 3) Polite and Courteous 4) Not Assertive 5) Not Pretentious (ambitious, showy, claims for admiration) 6) "near ground" Luke 14:11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted D&C 1:19-28 // Isaiah 1:1-4 A. 1. Weak things break the strong therefore trust in Lord and speak in his name 2. therefore faith increases 3. therefore covenants are made and kept 4. therefore we come to understanding. B. 1. Given in weakness so that we must humble ourselves to understand leads to 2. as err -> made known leads to 3. sought wisdom -> instructed leads to 4. sinned -> chastened and repent leads to 5. humble -> made strong "to seek wisdom we must recognize we are lacking or failing in that aspect" There is a chiastic structure in D&C 1 that is very similar to those in Isaiah 1. A break covenants, strayed from ordinances (15) B walk in his own way (16a) C Babylon shall fall, men in Babylon perish (16b) x D Lord gives through Joseph commandments to world (17) C weak things destroy strong (19) B walk and talk as Lord does (20) A covenants established (22) The chiasm is actually larger than the above and goes into the preceding and following verses. Humility is in our covenants and ordinances. Note that the Lord rejected the ordinances of Israel in Isaiah 1. They were not performing them correctly. They lacked humility. Baptism - put ourself in someone else's power - face trial of water - humiliating - wet, below others etc. Ordinations - others are above us - laying on of hands, ie. in hands of others Praying - kneel down and make obeisance - token of submission, reverance, and homage Sacrament, Washing of Feet (2cd Annointing), Temple, Annointings are all humbling. See Proverbs 3 for extensive listing on humility. Excerpts: (Structure mine) My son, do not forget my teaching, (3:1) let your heart keep my principles, for these will give you lengthier days, longer years of life, and greater happiness. Trust wholeheartedly in YHWH, (3:5) put no faith in your own perception in every course you take, havie him in mind he will see that your paths are smooth. My son, do not scorn correction from YHWH, (3:11) do not resent his rebuke; for YHWH reproves the man he loves, as a father checks a well-loved son. Do not refuse a kindness to anyone who begs it (3:27) if it is in your power to perform it. Do not say to your neighbor, "Go away ! Come another time! I will give it you tomorrow," if you can do it now. All of Proverbs 3 is paralleled in detail by Isaiah chapter 1. Every warning to seek true wisdom has been rejected by the Jews. They do not seek the wisdom of the Lord. They do not accept his rebukes, They seek after silver rather than wisdom. They therefore no longer have the protection of the Lord. They do not follow the Law of Consecration. Therefore "WHWH's curse lies on the house of the wicked" (Prv 3:33) "Qualities of Christianity are not found and obtained by striving after them but are a by-product of service." -- Sis Clark (wife of Elder J Richard Clark) Humility is caring more about others than yourself. It is a quality of action, not being. It is not the same as abased or unconfident. Subject: S-L: Isaiah 1: Nibley's Commentary Someone mentioned Nibley's views on Isaiah. The following is a highly edited collection of quotes from Nibley's article, "Great are the Words of Isaiah." It is found in both _Nibley on the Timely and Timeless_ and _Old Testament and Related Studies_. I've only taken those parts relating to the first chapter of Isaiah. -- -- -- -- Introduction to Isaiah ---------------------- The people of Israel want to hear smooth things: "Prophesy not unto us right things, speak unto us smooth things." (Isaiah 30:10) And ever since, the process of interpreting Isaiah has been one of smoothing him out. Consider som conspicuous examples of this. 1. The idea that Isaiah is moralizing, not talking about doctrine. Yet he starts out (1:2) calling Israel God's children; he insists on this all along - God is their Father. But they won't see it (1:3), they want nothing of the doctrine (1:4). THey don't see anything they don't want to see, says Isaiah. They are functionally blind. They have deliberately cut the wires, and the they complain that they get no message. 2. The idea that the God of Isaiah is the savage, vengeful Old Testament God of wrath, the tribal God. This means we do not have to take him too seriously. It lets us off the hook. But Isaiah's God is kindness itself. "Come now, and let us reason together," he says; "though your sins be as scarlet, they shall be as white as snow" (Isaiah 1:18). There is nothing authoritarian about him; he is constantly willing to discuss and explain. His most threatening statements are instantly followed by what seems a reversal of mood and judgment. He is always willing, ready, waiting, urging, patiently pleading; it is Israel that will not hear, it is they who break off the discussion and walk away, turing their back upon him and asking him to please be quiet. 3. The idea that Isaiah is addressing special groups. Indeed he talks about good people and bad people - but they are the same! Woe to Israel! Good tidings to Israel! One and the same Israel. And not just to Israel but to all mankind; he addresses the antions and their leaders by name. 4. The idea that there is more than one Isaiah and that they all tell different things. Since there is only one message and one audience this is a mere quibble. The message is a happy one: "Repent - and all will be well - better than you can ever imagine!" Only to those who do not intend to repent is the message grim. Isaiah does not distinguish between the good and the bad but only between those who repend and those who do not. He does not ask where we are - he knows that - but only the direction in which we are moving. You can always find somebody who is worse than you are to make you feel virtuous. It's a cheap shot: those awful terrorists, perverts, commnists - they are the ones who need to repent! Yes, indeed they do, and for them repentance will be a full-time job, exactly as it is for the rest of us. 5. The Doctors, Jewish and Christian alike, love to labor the idea that the idea for Isaiah the supreme and unforgivable sin was the worship of idols. Well, he says that's foolish and irrational but never that it is the unforgivable sin. The darling illusion of the schoolmen is that as modern, enlightend, rational thinkers they have made a wonderful discovery: that wood or metal dolls or images cannot really see or hear, and so on. But the ancients knew that as well as we do. That is exactly *why* they patronized the idols. "Would that I had some idol that would permit me to rob this man's goods." A dumb image would offer no opposition to any course he chose to take. They are as impersonal and unmoral as money in the bank - the present-day as well as the ancient equivalent of a useful idol. 6. This is matched by the idea that the greatst of moral and intellectual virtues was the acknoweldgement of the One and Only God. Isaiah does not denounce polytheism as the greatest of sins. Isaiah does lay heavy emphasis on oneness. There is only one way for a person to go, one God for Israel or the one human race to serve. 7. The idea that Isaiah is denouncing pagan practices before all else. But it is the rites and ordinances that God gave to Moses that the people were faithfully observing that Isaiah describes as an exercise in desperate futility. Commentary on Chapter 1 ----------------------- 1:2 The people of Israel are God's children. He is their Father. This is the doctrine that they have forgotten, and they will be in no condition to receive it again until they have undergone the moral regeneartion that his the burden of Isaiah's preaching. 1:3 That doctrine they have rejected: they refuse to hear it. 1:4 Because they can't live with it in their sinful state, they have run away from it. God knows that they are quite capable of understaning and living by the gospel. Acorrdingly, he is more than displeased, he is angry. 1:5 Yet it is not he who has been giving htem a hard time. They decided to go their own way, openly revolting against him. And their system is simply not working. They are not able to cope with the situation mentally nor do they have the spirit to carry it through. Men on their own are a pitiful object. 1:6 The who thing is sick, sick, sick. Every attempt to correct the situation fails miserably. Nothing works. 1:7 The result is internal depression and international disaster. 1:8 God's chosen people are holed up, trusting in their miserable defense, trapped by their own walls. 1:9 The reason they survive at all so far is that there are still a few righteous, a small remnant of honest people among them. 1:10 So it is time they were considering the alternative, which Isaiah offers them. 1:11 You are not going to appease God by trying to buy him off, by going through the pious motions of religious observances, your meetings and temple sessions. 1:12 It is not for you to decide what to do to please God - it is for him to decide, and he has not required all this display of piety from you. 1:13 Your most dedicated observances, even following my ancient presecriptions, if done in the wrong spirit are actually iniquity - not to your credit but to your loss. 1:14 God is not impressed but disgusted by it. 1:15 Even when you pray I will not hear you. Why not? Because their is blood on your upraised hands. 1:16 The blood and sins of this generation are on you in the temple. What blood and sins? Your evil ways. 1:17 What evil ways? What should we be doing? Dealing justly, relieving those oppressed by debt instead of collecting from them, giving a fair deal to the orphans and assistance to the widow, in other words, showing some thought for people without money. 1:18 God is not being capricious or arbitrary. He is eminently reasonable. "Come now and let us reason together." Then a surprising satement: "Though your sins be as scarlet, they shall be white as snow." Plainly God does not take pleasure in these rebuikes, he does not gloat as men would over the punishment in store for the wicked; he loves them all and holds forth the most wonderful promises for them. There is a way out, and that is why Isaiah is speaking, not because he is a puritanical scold. 1:19 Have they had enough? THey need only listen and follow advice and all will be well. 1:20 But you cannot go on as you have been. You will be wiped out by war if you do. "For the mouth of the Lord hath spoken it." The "consumption decree" (D&C 87) is another quotation from Isaiah. 1:21 You can do it - because you once did. And then you lost it all - went over to unbridaled sex and murder. 1:22 And for what? Property and pleasure, for silver that is now as worthless as garbage and wine that is flat. 1:23 The leaders set the worst example. They work with crooks, everybody is on the take: "Every one loveth gifts, and followeth after rewards," while the poor don't get a break in court and a widow can't even get a hearing. 1:24 God wants nothign to do with such rascals; he is going to get rid of them. They have made themselves his enemies. 1:25 This calls for a thorough housecleaning. All that dross must be purged away. 1:26 To bring back the old order, "restore thy judges as at the first." It is still possible, and God is going to bring it about. There will yet be "the city of righteousness, the faithful city." 1:27 There is going to be a Zion redeemed with many of these same sinful people livingt in it, along with a lot of converts from the outside. 1:28 All the rest will have to go, but not because GOd chooses to throw them out. They will walk away from safety right into descruction; with eyes wide open they will forsake the Lord and be consumed. 1:29-31 These verses are the only references to paganism - popular cults that will wither and be burned up = not be destroyed, however, because they follow pagan manners or forms, but because they were part of the cover-up for avaricious, hard and immoral practices. The law of God have they rejected; they reject the law of sacrifice. Oh yes, they sacrifice, but they do not do it the way the Lord wants them to - "Have I required this thing at your hands?" (Isaiah 1:12) They have violated the law of chastity, for Israel is a harlot. (Isaiah 1:21) They have violated the law of consecration, for they are idolators - coveting for themselves is now their consecration. They have rejected the law of God, for they will not do things his way, as they covenanted. (see Isaiah 30) What does Isaiah say that God demands of those who would be justified? First of all, they must be clean of all defilement: "Wash you, make you clean," he says (Isaiah 1:16). Don't make your prayers when your hands are covered with blood. And the person with clean hands, says the psalmist, "he that hath clean hands, and a pure heart," is one "who hath not lifeted up his soul unto vanity, nor sworn deceitfull." (Psalms 24:4) Isaiah agrees: it is "he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eys from seeing evil." (Isaiah 33:15) The people fasted as God had commanded and asked Isaiah in perplexity why God had not heard them. In reply he told them, "is not this the fast that I have chosen? To loose the bands of wickeness...and that ye break every yoke? Is it not to deal thy bread to the hungry,...bring the poor that are cast out to thy house?" Cover the nakes? (Isaiah 58:6-7) This is a reminder that our own fasts require an offering for the poor. God is not impressed by the magnificent temples people build for him. - he owns it all anyway, "but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." (Isaiah 66:2) If they go on justifying themselves - "Yea, they have chosen their own ways, and their soul delighteth in their abominations" (66:3) - God will not curtail their agency; he will give them all the rope they want: "I also will choose their delusions,...because when I called, none did answer;...they...chose that in which I delighted not." (Isaiah 66:4) /// Clark Goble //// cgoble@fiber.net ///