Isaiah 1 "The Vision of Isaiah" Nov 16

We are starting a series on the book of Isaiah,

which I expect will last through the end of June.

We will move relatively quickly through the book:

sixty-six chapters in a little more than 30 sermons.

Isaiah consists of three portraits of the Messiah.

In chapters 1-37 he is set forth as the Great King

In chapters 38-55 he is portrayed as the Servant of Yahweh

In chapters 56-66 he is revealed as the Anointed Conqueror

We will look more at the historical context later,

but Isaiah speaks of his prophecy during the days of Uzziah, Jotham, Ahaz, and Hezekiah

Uzziah died in 740 B.C., the year of Isaiah's call as a prophet,

and Isaiah prophesied for around 40 years.

When Isaiah began to prophesy, Syria and Israel were the most significant threats to Judah,

but after Assyria destroyed Damascus in 732 and Samaria in 722,

Assyria became the main target.

But further in the east the neo-Babylonian empire was rising,

and Egypt was expanding from the south.

Judah would be caught in between three of the world's greatest superpowers.

And Isaiah would counsel the kings of Judah to trust in Yahweh.

Yahweh is the great king who will deliver his people.

Isaiah's call is given in chapter 6,

but when he edited his prophecies,

he decided to show us first the context into which he was called.

So Isaiah 1-5 forms a prelude, or introduction, setting forth the themes of the book.

There are no historical markers in 1-5 (unlike 6-12).

Three sections:

The sin of Judah and its consequences (ch 1)

This sin is in spite of Judah's election (chs 2-4)

And this sin will result in judgment (ch 5)

Yahweh had established his people as his children (1:2),

the city that would bring blessing to the nations (2:2-4),

but instead they have become corrupt.

Chapter 1 opens with a covenant lawsuit. (1:2-9)

First the court is convened (1)

"Hear, O heavens, and give ear O earth; for Yahweh has spoken"

God had called heaven and earth as witnesses in the covenant (Dt. 4:26).

Now they are called to witness the lawsuit that God brings against his people.

Then the charge is leveled: Judah has rebelled against Yahweh (2b-3)

Israel is my son, but my son is rebellious.

What was to be done to the rebellious son? (Dt 21:18-21)

By the second verse, you can see where Isaiah is going!

Their guilt is exposed in verse 4, (read)

Rather than live as sons of God, they are the seed of evildoers.

They have despised the Holy One of Israel.

Isaiah calls Yahweh the Holy One 30 times

(which are two/thirds of the instances in the OT)

It is one of his favorite names of God.

In contrast with the profanity and wickedness of Judah,

Yahweh is the Holy One.

But Isaiah marvels at Judah's rebellion,

and their experience of judgment in verses 5-6.

In spite of God's warnings and threats,

why do you still rebel!?

He speaks of the diseased body politic

Despite the astute policies of their kings, Judah is coming under judgment

because worldly wisdom cannot save the nation. (7-8)

While it traditional to translate "Bat-tsion" as the daughter of Zion,

it might be better to say "daughter Zion."

If Judah (the nation) is the son of God; then Zion is the daughter/the bride.

But God has always left a remnant. (9)

He has not left us like Sodom and Gomorrah.

He has never utterly destroyed Jerusalem.

But that may change.

The second section also begins with "shema," (hear)

but now it is the rulers of Sodom and the people of Gomorrah that must listen.

Verses 11-20 set forth the basic religious problem in Judah:

They are no better than Sodom and Gomorrah!

The great sin of Sodom and Gomorrah was that sin had become an accepted lifestyle.

God will not accept the sacrifices of those who sin wantonly against him.

(11-15)

What was the point of the sacrifices?

Verses 11-15 are not saying that the sacrifices have no point,

rather they are saying that Judah has forgotten the point of the sacrifices.

Remember the order from Exodus/Leviticus?

God first redeemed his people from bondage in Egypt.

Then he made a covenant with them and called them to walk in his ways.

The sacrifices were given to cover the unintentional sins of the people.

In other words, the sacrifices assumed a faithful people

who desired to obey their God.

Judah's offerings are an abomination because they are using the sacrifices

as a "get out of jail free" card.

And so Isaiah says "give ear to the torah of our God." (10)

Torah does not simply mean "law,"

it includes the idea of teaching, instruction, and direction.

Isaiah calls the people to listen to God's teaching.

God does not care about the blood of bulls, lambs or goats.

All of the religious practices of Judah are entirely beside the point.

Even their prayers will not come before him (verse 15),

because your hands are full of blood.

And so Yahweh calls his people wash yourselves and make yourselves clean. (16)

How can they do that?

Isn't that what the sacrifices were for?

Leviticus regularly refers to the sacrifices as for "cleansing."

Isaiah is telling the people to cleanse themselves

by availing themselves of the regular means of grace.

But first they must repent of their sins.

But repentance requires them to turn decisively away from their old life.

The imperatives come forth staccato in verses 16-17:

You really should hear this in Hebrew:

chidlu harea

limdu heiteiv

dirshu mishpat

ashru chamrotz

shiphtu yatom

rivu almanah

a("rfh Ul:dix

b"+y"h Ud:mil

+fP:$im U$:riD

jowmfx Ur:<a)

{wotay U+:pi$

hfnfm:la) Ubyir

"Cease to do evil

Learn to do good

Seek justice

Correct oppression

Bring justice to the fatherless

Plead the widow's cause."

If you would bring a meaningful sacrifice before the Lord,

then repent of your sins!

Because repentance demands a change of action.

Forgiveness is still possible.

(Verse 18)

But those who wash and come (16 and 18),

must now be willing and obedient. (19-20)

Having spoken of Judah and its people,

verses 21-31 then turns to Zion, the city of David.

This also has two parts.

Verses 21-26 form a chiasm,

speaking of the collapse and restoration of the faithful city.

The faithful city has become a whore. (21a)

Comparing past and present, Isaiah mourns that she was once full of justice,

but now is the abode of murderers. (21b)

Your silver has become dross, your best wine mixed with water (22).

The silver is not merely tarnished, it has actually lost its entire value.

Likewise, ordinary table wine would be mixed with water-but not the best.

That was to be reserved for feasting-

but once mixed with water, its character is ruined.

Coming to the heart of the chiasm,

Isaiah says that their princes are the leaders of the rebellion (23).

They do not bring justice, but take bribes.

Israel needs a righteous king

But then Isaiah turns and points to a ruler who will bring justice:

(Read v24).

Yahweh of hosts speaks (or perhaps Yahweh who is hosts),

The mighty one of Israel will destroy his enemies.

God himself is the king who will avenge himself on his foes.

Then verse 25 steps back to the theme of verse 22:

God will remove the dross and restore the silver (25)

And then verse 26 steps back to the theme of verse 21b.

God will restore just judges in his earthly city.

"Afterward you shall be called the city of righteousness, the faithful city." (26b)

The whole structure of the chiasm draws attention to its center:

God is the righteous king who will restore justice to his city.

Conspicuously absent in this account is the Davidic king.

Notice that princes, judges and counselors are mentioned.

But not the king.

Isaiah is prophesying during the reigns of Uzziah, Jotham, Ahaz and Hezekiah.

These are the sons of David who are supposed to be establishing justice.

Isaiah is setting up the central theme of chapters 1-37,

the great king who will bring justice.

At various times the great king will be God or the son of David,

but here the son of David is notably missing.

The city of David has fallen into rebellion and faithlessness

because the son of David is not doing his job.

Only Yahweh, who himself is hosts, will reestablish justice in Zion.

Verses 27-31 then bring this theme to its conclusion:

Zion shall be redeemed by justice,

and those in her who repent, by righteousness.

But rebels and sinners shall be broken together,

and those who forsake the LORD shall be consumed.

God will indeed redeem his people.

That is consistent with justice.

But justice also demand that rebels and sinners be destroyed.

Isaiah has already spoken of the ethical sin of Judah.

They have not done justice to the poor.

But now he speaks of their religious sin as well.

They have worshiped idols.

Read 29-31.

Those who worship sacred trees and gardens shall burn together with their gods.

But the source of the fire is not outside of them.

False religion is inherently self-destructive.

They are their own tinder and spark.

Idolaters shall be destroyed.

We need a great King.

We need a king who will reestablish justice and faithfulness.

We have that King in Jesus.

And he is the one who has brought justice and faithfulness to his city.

So how are we bringing justice to the fatherless?

How are we pleading the widow's cause?

After all, if we are a part of the faithful city, citizens of the heavenly Zion,

then this is supposed to be us.

James certainly thought so.

"If anyone thinks that he is religious and does not bridle his tongue

but deceives his heart, this person's religion is worthless.

Religion that is pure and undefiled before God and the Father is this:

to visit orphans and widows in their affliction,

and to keep oneself unstained from the world." (1:26-27)

And James isn't talking about just making a social call either.

"to visit" echoes the language of how God has visited us.

What are we doing for the widows and orphans of our community?

Perhaps in our day we should call them the single mothers

and the children whose fathers ran out on them.

Yes, a Christian school would be a great service,

but make sure that it is available for the orphans-for the poor.

Glenn Jerrell has already told me of opportunities that he has

as town councilman in Walkerton

to bring justice to those who have been wronged.

I speak as one who "keeps meaning" to go to the neighborhood meetings,

or volunteer for neighborhood work projects,

but "forgets."

But Isaiah warns us of what will happen if we forget our calling.

"Your country lies desolate; your cities are burned with fire;

in your very presence foreigners devour your land;

it is desolate, as overthrown by foreigners." (1:7)

Hasn't this happened to the church in this land?

We did not care for the widows and orphans in the 19^th century,

and so we got the 20^th century.

I keep coming back to my friend Stephen Colwell.

He saw that evangelical orthodoxy and caring for the poor would stand and fall together.

But nobody listened.

And today, when it has come to pass that "the whole head is sick,

and the whole heart faint.

From the sole of the foot even to the head,

there is no soundness in it but bruises and sores and raw wounds,"

-how many churches have completely abandoned any interest in justice.

I'm not talking about some liberal political agenda to get the government more involved!

I'm talking about visiting widows and orphans-

helping that single mom with childcare so that she can provide for her family.

You can talk about all the wrong and sinful things that people did

to get themselves into the mess that they are in,

but we are called to help those who are in the mess.

Our American Zion is a desolate heap of ruins.

What is the point of all your worship services?

Why do you bother pretending to worship me,

when you ignore all that I've told you to do?

Isaiah holds worship and diaconal ministry together.

The one who would worship God must love his neighbor.

What is so hard about that?

Let us ask God for mercy.