Isaías 1
Bruce Hurt · Citado em PreceptAustin
Isaías 1:1
Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart see on right side HERE IS AN EXCELLENT TIMELINE OF ISAIAH Isaiah 1:1 The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah. (NASB: Lockman) English Translation of the Greek (Septuagint): The vision which Esaias the son of Amos saw, which he saw against Juda, and against Jerusalem, in the reign of Ozias, and Joatham, and Achaz, and Ezekias, who reigned over Judea. Amplified: THE VISION [seen by spiritual perception] of Isaiah son of Amoz, which he saw concerning Judah [the kingdom] and Jerusalem [its capital] in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Amplified Bible - Lockman) KJV: The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. NET: Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. (NET Bible) NJB: The vision of Isaiah son of Amoz concerning Judah and Jerusalem, which he received in the reigns of Uzziah, Jotham, Ahaz and Hezekiah kings of Judah. (NJB) NLT: These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah--all kings of Judah. Young's Literal: The Visions of Isaiah son of Amoz, that he hath seen concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah. ISAIAH ("Jehovah is Salvation") See Excellent Timeline for Isaiah - page 39 JEHOVAH'S Judgment & Character (Isaiah 1-39) JEHOVAH'S Comfort & Redemption (Isaiah 40-66) Uzziah Jotham Ahaz 1-12 13-27 28-35 Hezekiah's Salvation & Blessing 36-39 True God 40-48 Suffering Messiah 49-57 Reigning Lord 58-66 Prophecies Regarding Judah & Jerusalem Is 1:1-12:6 Prophecies Against the Nations Warnings & Promises Historical Section Redemption Promised: Israel's Deliverance Redemption Provided: Israel's Deliverer Redemption Realized: Israel's Glorious Future Prophetic Historic Messianic Holiness, Righteousness & Justice of Jehovah Grace, Compassion & Glory of Jehovah God's Government "A throne" Is 6:1 God's Grace "A Lamb" Is 53:7 Time 740-680BC HERE IS AN EXCELLENT TIMELINE OF ISAIAH INTRODUCTORY COMMENTS THE BOOK OF ISAIAH This page represents the first page of a lifelong dream to write a simple commentary on the great book of Isaiah, a goal which I hope to achieve within the next 12 months (2008/2009....well, it is now August, 2016 and it is not completed so it may never be finished as I have had to completely revamp my website to keep up with technological advances on the internet and it has been extremely time-consuming). Please pray with me and for me that God's Word of Truth would be rightly divided for His glory, through the illuminating/teaching ministry of His Spirit and for the glory of His Son, our promised Messiah and soon coming King of kings. Amen. DISCLAIMER: I should state at the outset that my approach to the interpretation of Isaiah will be conservative, evangelical and literal, with a firm conviction that the unfulfilled Old Testament prophetic promises to Israel (specifically the remnant) will one day be fulfilled to the letter (including those that describe the Millennium) and that the New Testament church has not replaced Israel (see discussion of the Israel of God). I will frequently quote from commentaries both old and new which espouse a "replacement" view (the church replacing Israel; see also replacement theology) in order that the reader might be aware of the widespread prevalence of such an interpretative view especially in pre-1900 commentaries, but sadly also in many modern commentaries. As discussed below, the NT writings make it very clear that the church was a mystery not revealed in the OT (cf Eph 3:4-6), and one would think that such Scriptural evidence would be sufficient to exclude serious consideration of the replacement view, but sadly it is not! On the other hand, while Judah and Jerusalem are the main "target" audience (as literally stated in Isa 1:1, Isa 2:1, Isa 3:1, etc), Isaiah is replete with both pithy and comforting applications for all NT saints. E. M. Blaiklock wrote that in this book… We see Isaiah move with fearless dignity through the chaos of his day, firm in his quiet faith, sure in his God (Handbook of Bible People, Scripture Union). Warren Wiersbe in his preface to his commentary on Isaiah writes… Isaiah is the prophet we need to hear today as he cries out God’s message above the din of world upheaval, “Comfort, yes, comfort My people!” (Isa 40:1, NKJV) The English word “comfort” comes from two Latin words that together mean “with strength.” When Isaiah says to us, “Be comforted!” it is not a word of pity but of power. God’s comfort does not weaken us; it strengthens us. God is not indulging us but empowering us. “In quietness and confidence shall be your strength.” (Borrow Bible Exposition Commentary - Old Testament) G Campbell
Isaías 1:2-4
Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart see on right side Isaiah 1:2 Listen, O heavens, and hear, O earth; For the LORD speaks, "Sons I have reared and brought up, But they have revolted against Me. (NASB: Lockman) English Translation of the Greek (Septuagint): Hear, O heaven, and hearken, O earth: for the Lord has spoken, saying, I have begotten and reared up children, but they have rebelled against me. Amplified: Hear, O heavens, and give ear, O earth! For the Lord has spoken: I have nourished and brought up sons and have made them great and exalted, but they have rebelled against Me and broken away from Me. (Amplified Bible - Lockman) KJV: Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. NET: Listen, O heavens, pay attention, O earth! For the LORD speaks: "I raised children, I brought them up, but they have rebelled against me! (NET Bible) NJB: Listen, you heavens; earth, attend, for Yahweh is speaking, ‘I have reared children and brought them up, but they have rebelled against me. (NJB) NLT: Hear, O heavens! Listen, O earth! This is what the LORD says: "The children I raised and cared for have turned against me. (NLT - Tyndale House) Young's Literal: Hear, O heavens, and give ear, O earth, For Jehovah hath spoken: Sons I have nourished and brought up, And they -- they transgressed against Me. JEHOVAH'S INDICTMENT OF JUDAH & JERUSALEM Listen, O heavens, and hear, O earth: Dt 4:26; 30:19; 32:1; Ps 50:4; Jer 2:12; 6:19; 22:29; Ezek 36:4; Mic 1:2; 6:1,2 Isaiah 1 Resources - Multiple Sermons and Commentaries Listen… hear - Both are commands. God Himself is speaking and he want to be taken seriously! God presents His indictment against Judah and Jerusalem… Webster defines indictment as.. 2 : a formal written statement framed by a prosecuting authority and found by a jury (as a grand jury) charging a person with an offense 3 : an expression of strong disapproval 〈an indictment of contemporary morality〉(1996, c1993 Edition) 1. A written accusation or formal charge of a crime or misdemeanor, preferred by a grand jury under oath to a court. Blackstone. 2. The paper or parchment containing the accusation of a grand jury. (1828 Edition)
Isaías 1:5-9
Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart from Charles Swindoll Isaiah 1:5 Where * will you be stricken again, as you continue in your rebellion? The whole head is sick and the whole heart is faint. (NASB: Lockman) English Translation of the Greek (Septuagint): Why should ye be smitten any more, transgressing more and more? the whole head is pained, and the whole heart sad. Amplified: Why should you be stricken and punished any more [since it brings no correction]? You will revolt more and more. The whole head is sick, and the whole heart is faint (feeble, sick, and nauseated). (Amplified Bible - Lockman) KJV: Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. NET: Why do you insist on being battered? Why do you continue to rebel? Your head has a massive wound, your whole body is weak. (NET Bible) NJB: Where shall I strike you next, if you persist in treason? The whole head is sick, the whole heart is diseased, (NJB) NLT: Why do you continue to invite punishment? Must you rebel forever? Your head is injured, and your heart is sick. (NLT - Tyndale House) Young's Literal: Wherefore are ye stricken any more? Ye do add apostasy! Every head is become diseased, and every heart is sick. Where will you be stricken again, as you continue in your rebellion? The whole head is sick and the whole heart is faint: Isa 9:13,21; Jeremiah 2:30; 5:3; 6:28, 29, 30; Ezekiel 24:13; Hebrews 12:5, 6, 7, 8 Rebellion - 2Ch 28:22; Jeremiah 9:3; Rev 16:8-11, Isa 1:23; Neh 9:34; Jeremiah 5:5,31; Da 9:8, 9, 10, 11; Zeph 3:1-4 Israel is personified as a person with a serious, even potentially fatal illness. THE FOLLY OF UNABATED REBELLION AGAINST GOD This section shows the folly of Judah's continuing rebellion against God, which led to continued chastisement by Jehovah (from the head to sole so to speak, Isa 1:6). Is there some pet sin you are refusing to relinquish? If you are a believer, it is sheer folly for you to cling to your "pet sin", for as a legitimate son you will experience the disciplining hand of the Lord (cp He 12:5, 6-note, 7, 8, 9-note), that you might come to share His holiness (He 12:10-note) and bring forth the peaceful fruit of righteousness (He 12:11-note) Note that if this prophecy was in fact sounded at the end of King Uzziah's reign and the beginning of Jotham's reign, this would have been a time in which there was some degree of prosperity. It's very difficult to hear "doom and gloom" when the stock market continues to climb to record highs! Where will you be stricken again? Isaiah's point is that God’s rod of chastisement has not succeeded, even though their body is covered with wounds and bruises! Brute beasts are more responsive than Judah. Spurgeon paraphrases it as "What is the use of chastisement to such people? It is supposed that punishment is always healthful, and that we grow the better for it, but God says, “Why should ye be stricken any more?” Stricken again - Stricken pictures Judah's persistence in rebellion and thus the continual sowing of seeds of corruption that would eventually yield the fruit of divine judgment in exile to Babylon. Jeremiah and Ezekiel make statements similar to Isaiah emphasizing Judah's stubborn resistance to Jehovah's rod of chastisement… In vain I have struck your sons; They accepted no chastening. Your sword has devoured your prophets Like a destroying lion. (Jer 2:30) O Lord, do not Your eyes look for truth? You have smitten them, but they did not weaken; You have consumed them, but they refused to take correction. They have made their faces harder than rock; They have refused to repent. (Jer 5:3) “In your filthiness is lewdness. because I would have cleansed you, yet you are not clean, you will not be cleansed from your filthiness again until I have spent My wrath on you. (Ezekiel 24:13) Stricken (05221) (nakah) means to strike, to beat, to strike down, to slay, to kill. Depending on the context, nakah can reflect beating lightly or severely, literally or figuratively (Jer 18:18). Nakah is applied to the infliction of punishment on an individual or to the judgments of God by the plague, pestilence, sickness or even blindness (nakah used in each of the following - Ge 19:11, Nu 14:12: Ex 7:25). Isaiah uses nakah to describe the judgments inflicted on the nation as the punishment of their crimes. Nakah is the same verb used of the smiting of the Messiah…"Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten (Lxx = plege = a sudden hard blow, as laid on one by a whip-like instrument or the effect caused by the blow = stroke, stripe, wound, bruise) of God, and afflicted. (Isaiah 53:4+) Nakah - Uses in Isaiah - Isa. 1:5; 5:25; 9:13; 10:20, 24; 11:4, 15; 14:6, 29; 27:7; 30:31; 37:36, 38; 49:10; 50:6; 53:4; 57:17; 58:4; 60:10; 66:3. Yet the people do not turn back to Him who struck (nakah) them, nor do they seek the Lord of hosts. (Isa 9:13)
Isaías 1:10-15
Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart see on right side Isaiah 1:10 Hear the word of the LORD, You rulers of Sodom; Give ear to the instruction of our God, You people of Gomorrah. (NASB: Lockman) English Translation of the Greek (Septuagint): Hear the word of the Lord, ye rulers of Sodoma; attend to the law of God, thou people of Gomorrha. Amplified: Hear [O Jerusalem] the word of the Lord, you rulers or judges of [another] Sodom! Give ear to the law and the teaching of our God, you people of [another] Gomorrah! (Amplified Bible - Lockman) KJV: Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. NET: Listen to the LORD's word, you leaders of Sodom! Pay attention to our God's rebuke, people of Gomorrah! (NET Bible) NJB: Hear what Yahweh says, you rulers of Sodom; listen to what our God teaches, you people of Gomorrah. (NJB) NLT: Listen to the LORD, you leaders of Israel! Listen to the law of our God, people of Israel. You act just like the rulers and people of Sodom and Gomorrah. (NLT - Tyndale House) Young's Literal: Hear the word of Jehovah, ye rulers of Sodom, Give ear to the law of our God, ye people of Gomorrah Hear the word of the LORD, you rulers of Sodom; Give ear to the instruction of our God, You people of Gomorrah: Hear the word - 1 Kings 22:19, 20, 21, 22, 23; Amos 3:1,8; Micah 3:8, 9, 10, 11, 12 Sodom - Genesis 13:13; Deuteronomy 32:32; Jeremiah 9:26; 23:14; Ezekiel 16:46; Amos 9:7; Revelation 11:8 Isaiah 1 Resources - Multiple Sermons and Commentaries ISAIAH'S DEMEANING DECLARATION Criswell - this is a demeaning label he is applying to his audience. It was intended to be offensive so that they might consider his words and also see that their sin was as great as that of these ancient nations. That he is not speaking rhetorically is demonstrated by v. 11, because the ancient peoples of Sodom and Gomorrah were not worshipers of Yahweh. The prophet Isaiah did not shrink back from declaring "the whole purpose of God" (Acts 20:27+ in contrast to the false prophets failure to warn as described in Lam 2:14) and was not trying to "tickle their ears" (2 Ti 4:3+) but to shock them out of their disobedience and complacency with this demeaning comparison of Jerusalem to S&G. Isaiah was warning of danger so that the Jews might consider their sin and come to realize that it was as great as that of S&G which were a "stench in the nostrils" of the God (cp Jude 1:7+). THOUGHT - I am reminded of God's warning to the post-exilic Israelites "Consider your ways!" Hebrew literally a command to "set your heart upon". In the Septuagint (taxate (tasso de tas kardias humon) which is literally "get your hearts in order". Our modern day equivalent might be "Get your priorities straight" or "order your priorities"! The point is the Great I Am justifiably deserves being respected and responded to as #1 in our life. The failure of the post-exilic Israelites to complete His Temple clearly indicated the low priority Jehovah had in their hearts. What is it in my life that I have placed on the "back burner" in regard to God but need to return to highest priority status? Considering that my body is now His Temple, is there anything I am failing to do? Am I guarding my eyes and my heart not to let defiling images into His Temple. If so, the word is "Consider your ways!" "Get your priorities in order!" Hear the word of the LORD - This verse is the introduction to God Himself speaking in Isa 1:11-20a, first exposes the hypocrisy and external nature of all their religious efforts (sacrifices, feasts, prayers) of the people in Isa 1:11-15. Then after presenting their sins, which should serve to convince them of their need, Jehovah then gives them the remedy for their sad plight in Isa 1:16-19. In Isa 1:20, God warns them of the consequences of refusing His gracious offer. In 1:20b the prophet signals that this section of God Himself speaking has come to a close. Isa 1:10 Isaiah calls Israel (Sodom & Gomorrah) to hear Jehovah Isa 1:11-15 - God exposes their external religion Isa 1:16-19 - God offers them salvation Isa 1:20a - God warns them of their peril if they refuse Isa 1:20b - Isaiah closes this section of Jehovah's own words In a word, God's word to Israel is "You have committed spiritual apostasy!" As the wife of Jehovah (Isa 54:6), you have been unfaithful and committed spiritual harlotry! Hear (listen, obey, understand)(08085)(shama) is used over 1000x in the OT and is used in the famous "Shema" widely regarded as the very heart of Jewish confession and faith in Dt 6:4 “Hear, O Israel! The LORD is our God, the LORD is one!". When Jesus was asked what was the greatest commandment of all, he quoted this text (Mt 22:37–38). As an aside, it is traditions such as this which can make it difficult to speak to Jews about Yeshua (Jesus) for they believe Christians are speaking of three Gods and they only accept one God. Of course they fail to grasp the doctrine of the Trinity, a mystery even for believers! Sodom - In Rev 11:8+ Jerusalem, the "holy" city is referred to as Sodom (so centuries later things have not improved)! Isaiah picks up on the comparison of Israel to Sodom and Gomorrah in the previous verse (Isa 1:9+). Isaiah now likens Israel's conduct to that of these notoriously well known grossly wicked cities. Even though God's destruction of Sodom and Gomorrah had occurred some 1500 years earlier, these infamous names still familiar to all in Israel. Isaiah's address to Israel must have come as a shock and perhaps that is part of the reason for his pithy comparison. One would imagine that the prophet Isaiah would not have been very popular after ascribing these wicked names to those who considered themselves God's chosen people. Rulers - Note who God holds most responsible for the depraved condition of His Holy City! All are called to hear and heed Isaiah's words for all are guilty before Jehovah. NET Note - Building on the simile of Isa 1:9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom's, that must mean that the sin which prompted the judgment is comparable as well. Give ear to the instruction (torah; Lxx = nomos = law) of our God, You people of Gomorrah: NET = "Pay attention to our God's rebuke, people of Gomorrah!" Give ear is a command. The Septuagint translates give ear with prosecho in the present imperative calling for them to be giving God's law their continual attention (the Greek verb in active voice as here depicts on turning or holding their mind to God's law). This is a good word for all people in every age! Give ear (0238)(azan related to noun ozen = ear) means to give an ear, to lend an ear, to listen, to hear and most uses are in the imperative or the form of a command, so the implication is not just to hear but to obey. This word is almost always found in poetic texts of the Old Testament and is often found in songs. Here Isaiah commands Israel to give God an ear! The Song of Moses begins with an exhortation "“Give ear, O heavens, and let me speak" (Dt. 32:1). Jeremiah asked for the people of Israel to listen to his prophecy (Jer. 13:15). God's people commonly asked the Lord to listen to their prayers and petitions; this significant use is found many times throughout the Book of Psalms (Ps. 5:1; Ps 77:1; Ps 80:1). In the literal sense of "listen, give heed to," ʾāzan is found in contexts where people give and receive the instruction to listen (e.g., Ge 4:25; Judg. 5:3; Job 34:2; Ps. 49:1). God also commands attention in order to convey a message of condemnation against his people (cf. Isa. 28:23; 32:9; Jer. 13:15; Hos. 5:1). People give heed to God's commandments (cf. Exod. 15:26; Job 32:11). The psalmist also pleads with God to give heed to his people (cf. Ps 5:1; 17:1; 55:1; 140:6). In Dt. 1:45 God is the subject, āzan indicates Yahweh's refusal to listen to his people on account of their sin. In Ps. 77:1 God does give careful attention to the psalmist's plea. In Isa. 1:2, God commands that elements of the created order, "Listen, O heavens, and hear, O earth," to pay close attention to his testimony against Israel. Azan - 41x in 41v - give ear(24), give heed(2), hear(3), listen(8), listened(1), listening(1), pays attention(1), perceived by ear(1). KJV has "hearken" 6 times. Gen. 4:23; Exod. 15:26; Num. 23:18; Deut. 1:45; Deut. 32:1; Jdg. 5:3; 2 Chr. 24:19; Neh. 9:30; Job 9:16; Job 32:11; Job 33:1; Job 34:2; Job 34:16; Job 37:14; Ps. 5:1; Ps. 17:1; Ps. 39:12; Ps. 49:1; Ps. 54:2; Ps. 55:1; Ps. 77:1; Ps. 78:1; Ps. 80:1; Ps. 84:8; Ps. 86:6; Ps. 135:17; Ps. 140:6; Ps. 141:1; Ps. 143:1; Prov. 17:4; Isa. 1:2; Isa. 1:10; Isa. 8:9; Isa. 28:23; Isa. 32:9; Isa. 42:23; Isa. 51:4; Isa. 64:4; Jer. 13:15; Hos. 5:1; Joel 1:2 Revival WE NEED REVIVAL WHEN: OUR ACTIONS REMIND GOD OF SODOM AND GOMORRAH - Isa 1:10 For a list of the sins of Sodom see Ezekiel 16:49. THERE ARE MANY SACRIFICES, BUT A GOD WHO IS FED UP - Isa 1:11 THERE IS FREQUENT ATTENDANCE, BUT A GOD WHO IS INDIFFERENT Isa 1:12 THERE ARE MANY ATTEMPTS AT WORSHIP, BUT A GOD WHO IS GRIEVED - Isa 1:13-14 THERE ARE MANY PRAYERS, BUT A GOD WHO WILL NOT HEAR - Isa 1:15 WE HAVE REVIVAL WHEN: WE HEED GOD'S CALL TO REPENTANCE Confess (Wash you, and make you clean) - Isa 1:16, 1 John 1:9 Forsake (…Put away the evil of your doings…) - Isa 1:16 Learn (…to do good…) - Isa 1:17 WE ACCEPT GOD'S INVITATION FOR CLEANSING - Isa 1:18, 19, 20 THE WORK OF GOD - Isa 1:18 THE RESPONSE OF MAN (If ye be willing and obedient…) - Isa 1:19, 20 Isaiah 1:11 "What are your multiplied sacrifices to Me?" Says the LORD. "I have had enough of burnt offerings of rams And the fat of fed cattle; And I take no pleasure in the blood of bulls, lambs or goats. (NASB: Lockman) English Translation of the Greek (Septuagint): Of what value to me is the abundance of your sacrifices? saith the Lord: I am full of whole-burnt-offerings of rams; and I delight not in the fat of lambs, and the blood of bulls and goats: Amplified: To what purpose is the multitude of your sacrifices to Me [unless they are the offering of the heart]? says the Lord. I have had enough of the burnt offerings of rams and the fat of fed beasts [without obedience]; and I do not delight in the blood of bulls or of lambs or of he-goats [without righteousness]. (Amplified Bible - Lockman) KJV: To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. NET: "Of what importance to me are your many sacrifices?" says the LORD. "I am stuffed with burnt sacrifices of rams and the fat from steers. The blood of bulls, lambs, and goats I do not want. (NET Bible) NJB: ‘What are your endless sacrifices to me?' says Yahweh. ‘I am sick of burnt offerings of rams and the fat of calves. I take no pleasure in the blood of bulls and lambs and goats. (NJB) NLT: "I am sick of your sacrifices," says the LORD. "Don't bring me any more burnt offerings! I don't want the fat from your rams or other animals. I don't want to see the blood from your offerings of bulls and rams and goats. (NLT - Tyndale House) Young's Literal: Why to Me the abundance of your sacrifices? saith Jehovah, I have been satiated with burnt-offerings of rams, And fat of fatlings; And blood of bullocks, and lambs, And he-goats I have not desired. What are your multiplied sacrifices to Me?" Says the LORD. "I have had enough of burnt offerings of rams and the fat of fed cattle; and I take no pleasure in the blood of bulls, lambs or goats: What are your - Isa 66:3; 1Samuel 15:22; Psalms 50:8; 51:16; Proverbs 15:8; 21:27; Jeremiah 6:20; 7:21; Amos 5:21; Micah 6:7; Matthew 9:13 Isaiah 1 Resources - Multiple Sermons and Commentaries PERFUNCTORY RITUALISTIC WORSHIP Perfunctory means a state of indifference, or the suppression of emotions such as concern, excitement, motivation and passion. An apathetic individual has an absence of interest in or concern about emotional, social, spiritual, philosophical and/or physical life. The timeless principles is that external acts of worship and ritual, apart from internal (heart) obedience, are worthless both to God and to the individual. Compare similar divine injunctions against ritualistic worship without relationship to the one being worshipped... Jeremiah 6:20; “For what purpose does frankincense come to Me from Sheba And the sweet cane from a distant land? Your burnt offerings are not acceptable And your sacrifices are not pleasing to Me.” Amos 5:21 “I hate, I reject your festivals, Nor do I delight in your solemn assemblies. Micah 6:7 Does the LORD take delight in thousands of rams, In ten thousand rivers of oil? Shall I present my firstborn for my rebellious acts, The fruit of my body for the sin of my soul? This is why the prophet Isaiah rebuked his nation for their empty ritualism. What good, he lamented, were all the sacrifices, New Moon festivals, sabbaths, convocations and filing into the temple of God? So worthless was all this feverish activity that God said he was fed up with it all. What was needed, instead, was a CIRCUMCISED heart as the proper preparation for meeting God (See Excursus on circumcision). The temptation to externalize religion and to use it only in emergency situations is altogether too familiar. God clearly approved of sacrificing in the OT, but not at the expense of a surrendered heart and obedience to His Word or as a sham substitute for a personal relationship of love and trust. THOUGHT - Animal sacrifices are no longer necessary today, because Christ was our sacrifice, once for all (Heb 10:1-18). Nevertheless, the principle remains the same: What is the use of performing outward acts of religion if that religious activity is not energized by the Spirit working in an obedient heart of faith? True religious affection for God begins with the heart and not in acts of worship or the accompanying vestments and ritual! (see Jas 1:26,27+) I like S Lewis Johnson's sermon title for Isaiah 1 "The Great Arraignment or The Wickedness of Formal Worship" (Click here) As Solomon wrote... The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is His delight. (Pr 15:8) John
Isaías 1:16-20
Isaiah 1:16 Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight *. Cease to do evil. (NASB: Lockman) English Translation of the Greek (Septuagint): Wash you, be clean; remove your iniquities from your souls before mine eyes; cease from your iniquities; Amplified: Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes! Cease to do evil, (Amplified Bible - Lockman) KJV: Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; NET: Wash! Cleanse yourselves! Remove your sinful deeds from my sight. Stop sinning! (NET Bible) NJB: wash, make yourselves clean. Take your wrong-doing out of my sight. Cease doing evil. (NJB) NLT: Wash yourselves and be clean! Let me no longer see your evil deeds. Give up your wicked ways. (NLT - Tyndale House) Young's Literal: Wash ye, make ye pure, Turn aside the evil of your doings, from before Mine eyes, Cease to do evil, learn to do good. Wash yourselves, make yourselves clean;: Job 11:13,14; Psalms 26:6; Jeremiah 4:14; Acts 22:16; 2Corinthians 7:1; James 4:8; Revelation 7:14 In Isaiah 1:16, 17, 18, 19a Jehovah says that what Judah needed was not to continue to multiply sacrifices, prayers, etc, but a new heart which would be the source of new attitudes and new actions (toward evil, good, justice, ruthlessness, orphans, widows) that truly honor God. A broken and contrite heart (Ps 51:17) that yields its rights and will to the rights and will of the Most High God and brings forth fruit in keeping with such a change in thinking (repentance) is what constitutes real worship (real sacrifices, celebrations of feasts, prayers, etc) to God. In Jeremiah we read a similar charge given to faithless, apostate Jerusalem (representative of all Judah)… Jeremiah 4:14 Wash (Imperative mood - a command; Heb = kabas not rahas - it means to trample = this is how clothes were washed in ancient times) your heart from evil, O Jerusalem, that you may be saved. How long will your wicked thoughts lodge within you? Comment: Application: Let us read that last phrase in Jer 4:14 again - may we allow the Holy Spirit to search our hearts (Ps 139:23, 24-note) with this question. It is a good question to ponder periodically. And praise God there is a perfect and perfectly thorough cleansing agent available - the blood of Jesus which will cleanse us from ALL unrighteous thoughts, words and deeds (1Jn 1:6, 7, 8, 9, cp Col 1:13-note; Acts 26:18, 1Pe 2:9-note; Ep 5:8-note, Ep 5:13-note, 1Th 5:5-note). It is good to take a bath (spiritually) each day beloved (cp Jn 13:10)! Remove… cease - These verbs following wash yourselves make it clear that the washing Jehovah is calling for is a spiritual cleansing from the filth and stain of sin. Wash (07364) (rahas) means washing as with water to make clean. God commands them to carry out this action, speaking of course of making themselves spiritually clean. Rahas was used of ritual washings and therefore most of the uses are in Leviticus, for example as when… Moses had Aaron and his sons come near, and washed them with water. (Leviticus 8:6 ) Rahas - 71v in OT - Ge 18:4; 19:2; 24:32; 43:24, 31; Exod. 2:5; 29:4, 17; 30:18ff; 40:12, 30ff; Lev. 1:9, 13; 8:6, 21; 9:14; 14:8f; 15:5ff, 10f, 13, 16, 18, 21f, 27; 16:4, 24, 26, 28; 17:15f; 22:6; Num. 19:7f, 19; Deut. 21:6; 23:11; Jdg. 19:21; Ruth 3:3; 1 Sam. 25:41; 2 Sam. 11:2, 8; 12:20; 1 Ki. 22:38; 2 Ki. 5:10, 12f; 2 Chr. 4:6; Job 9:30; 29:6; Ps. 26:6; 58:10; 73:13; Pr 30:12; Song 5:3, 12; Isa. 1:16; 4:4; Ezek. 16:4, 9; 23:40. The NAS render rahas as bathe(25), bathed(6), bathing(1), wash(24), washed(13), washed away(1), washing(2). Rahas is used of literal washing as on that fateful night in King David's life… 2 Samuel 11:2 Now when evening came David arose from his bed and walked around on the roof of the king's house, and from the roof he saw a woman bathing; and the woman was very beautiful in appearance. And in Psalm 51:2 we hear King David's plea to God… Wash (In the bold imperative mood of command! Heb = kabas not rahas - it means to trample = this is how clothes were washed in ancient times) me thoroughly from my iniquity And cleanse me from my sin. (Ps 51:2) Rahas is used by David in Psalm 26… Psalm 26:6 (David declares) I shall wash (rahas) my hands in innocence, and I will go about Thine altar, O LORD
Isaías 1:21-26
Isaiah 1:21 How the faithful city has become a harlot, she who was full of justice! righteousness once lodged in her, but now murderers (NASB: Lockman) English Translation of the Greek (Septuagint): How has the faithful city Sion, once full of judgement, become a harlot! wherein righteousness lodged, but now murderers. Amplified: How the faithful city has become an [idolatrous] harlot, she who was full of justice! Uprightness and right standing with God [once] lodged in her—but now murderers. (Amplified Bible - Lockman) KJV: How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. NET: How tragic that the once-faithful city has become a prostitute! She was once a center of justice, fairness resided in her, but now only murderers. (NET Bible) NJB: The faithful city, what a harlot she has become! Zion, once full of fair judgement, where saving justice used to dwell, but now assassins! (NJB) NLT: See how Jerusalem, once so faithful, has become a prostitute. Once the home of justice and righteousness, she is now filled with murderers. (NLT - Tyndale House) Young's Literal: How hath a faithful city become a harlot? I have filled it with judgment, Righteousness lodgeth in it--now murderers. How the faithful city has become a harlot, She who was full of justice! Righteousness once lodged in her, but now murderers: Faithful Isa 48:2; Nehemiah 11:1; Psalms 46:4; 48:1,8; Hosea 11:12; Zechariah 8:3; Hebrews 12:22 Become Jeremiah 2:20,21; 3:1; Lamentations 1:8,9; Ezekiel 16:1-63; 22:1-23; Luke 13:34; Revelation 11:2,8 Full of justice - Isa 5:7; 2Samuel 8:15; 2Chronicles 19:9; Ezekiel 22:3, 4, 5, 6, 7; Micah 3:2,3; Zephaniah 3:1, 2, 3; Acts 7:52 Vine sums up this next section writing that… The lamentation which follows bewails the apostate state of the nation. The once faithful wife (pictured as a strong citadel) had become a harlot. Judgment had given place to violence and murder. The pure silver of righteousness had become dross, an amalgam of formal religion and vileness. The wine of divinely imparted wisdom (Pr 9:5) was diluted with the water of mere tradition. The princes, forsaking righteous judgment and the cause of the widow, had become lawless (Is 1:21, 22, 23). (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Faithful city (see more discussion below) - Only other Biblical occurrence of "faithful city" is Isa 1:26 (this should have been a frequent phrase!). The faithful city has become unfaithful because it is composed of unfaithful people (cp "aman" in the phrase "did not believe in God" in Ps 78:22), God's chosen people who in spite of being chosen to be holy as He is holy (Lv 11:44, Ex 19:6) stubbornly, wantonly, knowingly chose to run after vain idols proving their unfaithfulness to God their "husband" (Hebrew word for husband = ba'al = lord, thus establishes ownership! [Israel rejected and forsook their Ba'al for a false ba'al = also used as the name of the pagan deity, the Canaanite storm and fertility god!] - Isa 54:5, Je 31:32, Ho 2:19). Faithful (0539) (aman) is a verb which means to be firm and speaks of that which provides stability and confidence, as infants experience with their parents. Aman describes the doorposts of the temple which form the sides of the doorframe and thus provide stability (2Ki 18:16). The literal idea naturally leads to the figurative uses (as in this verse) where aman conveys the idea of that which one can lean their weight on (so to speak), that which one can fully depend upon (eg God in Dt 7:9, in Ps 19:7 = His word [testimony] = "sure" - it can be trusted!, God's mercies = Is 55:3). One of the most "famous" uses of aman is in Moses' description of God reckoning Abraham righteous when he "believed (aman) the LORD" (Ge 15:6, cp Ex 4:5, 2Chr 20:20). Harlot (02181) (zanah) conveys the main idea in its literal meaning of a woman who commits illicit sexual intercourse! The zanah is not faithful to their spouse, "goes a whoring", and thus commits illicit acts just like a common prostitute (cp Ezek 16:4). (See God's assessment of His unholy people in Jer 2:20,21; 3:1) This passage presents striking contrasts in what they should have been compared to what they had become! faithful… harlot… justice… righteousness… murderers RELATIONSHIP NOT RELIGION Keep the context of chapter one of Isaiah in mind - Isaiah began his great prophecy reviewing God's indictment against Judah for their sins against Him. God even condemned the practices He Himself had prescribed including their sacrifices and celebration of feast days. He saw these practices as only external and not accompanied by changed hearts. Judah like so many in the church in America in these last days (2Ti 3:1-note) had a form of religion but lacked the power thereof (2Ti 3:5-note, Titus 1:16-note, cp Mt 23:27, 28, 2Co 13:5) because they lack the Holy Spirit Who alone can turn rotting religion into a righteous relationship. The people had become so numb to their sin that they felt that as long as they were religious, then everything was just fine between them and God. God did not want their religion. He wanted their heart. He wanted them to change their ways and turn from their abominable sins. And that is still God's desire - relationship not religion. Don't be deceived by the external trappings, in your delusion thinking these things make you holy. Our fallen flesh naturally gravitates toward "performance based" relationship with God in place of personal relationship manifest by humbling of our pride and submission of our wills to the Holy One of Israel. So as you read God's indictment against religious Judah, be open to allowing His Spirit to show you areas in your relationship with Him which are based more on "doing" than on "being". You have heard the saying "As ________ goes, so goes the nation." In this section of Isaiah we could insert "Jerusalem" in the blank, for as the capital of Judah which was in the "heart" of Judah went, so went the nation. And so in this section Isaiah employs a figure of speech known as personification, personifying their capital city as representative of the people themselves. The faithful city - Jerusalem had a history of being home to men such as David who had single hearts that sought God first (cp Mt 6:33-note, Jn 6:27, Isa 55:6, 7, Pr 8:17) and turned from idolatry. However, past faithfulness was no guarantee of future faithfulness and did not absolve one of just recompense for unfaithfulness. The tragedy is that the holy city had become a cheap harlot following after other "lovers" who could not save her. Such is the deceitful nature of sin (see Spurgeon's discussion of "Sin's Deceiving Power" cp He 3:13b-note, Pr 28:26, Isa 44:20, Obadiah 3, Ro 7:11-note, Ep 4:22-note, Jas 1:14-note, Jas 1:16-note). The city that had produced a pleasant aroma of praise to Jehovah now produced nothing but a fetid stench with their rotted religiosity. Spiritual rot does not happen in a moment beloved, but over time imperceptibly sets in, replacing justice with injustice, righteousness with unrighteousness, until one day the deception is so thoroughly pervasive that the infected victim of this dread malady begins to call evil good and good evil. Isaiah is saying in essence, woe to the nation and the people who have backslidden into such bondage to sin! SIN IS LIKE A BOA CONSTRICTOR! Are you beginning to tolerate "pet" sins? If you are, then you need to remember the fate of the man with the "pet boa constrictor" (Do a Google search - use the following search terms and keep the parenthesis sign as written >> "pet boa" killed). After 15 years of living with his owner, one day the "pet boa" would not let its "owner" out of its grip resulting in the owner's tragic death. Wild animals remain wild and so does Sin. Do not be deceived (Stop being deceived)! Entanglement by the Cords of one's own Sin - Not long after a wealthy contractor had finished building the Tombs prison in New York, he was found guilty of forgery and sentenced to several years in the prison he had built! As he was escorted into a cell of his own making, the contractor said, “I never dreamed when I built this prison that I would be an inmate one day.” (cp Nu 32:23) Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay! Justice… righteousness - What a contrast are these traits with a city that had become polluted by spilling innocent blood. Formerly she was devoted to the one true and living God, but now she was unfaithful, pursuing gods who are no gods. Her former glory was now in the gutter so to speak. Her idolatry had led to a total breakdown of social/moral standards (sounds like America, doesn't it dear reader? Woe!) which led to social injustice, one of the most abominable forms of which is the taking of another person's life. If idolatry in any form is allowed to go unchecked, it always manifests itself in a breakdown of the moral fabric of a society. It did in ancient Judah and it is doing so in our modern world. There is only one solution to this "social devolution" and it is "spiritual revolution". The pulpits in America must jettison the preaching of seeker sensitive pious platitudes and return to the purity of the Gospel, not shrinking away from the sound doctrine (1Ti 4:6, 2Ti 1:13, 14-note, 2Ti 4:2-note, 2Ti 3, 4-note, Titus 1:9-note) found only in the whole counsel of God's Word (Acts 20:20, 21, 27, Pr 30:5). Another ancient prophet, Jeremiah has some words of warning against Judah which could well apply to the modern church… Your prophets have seen for you false and foolish visions; and they have not exposed your iniquity so as (explains the purpose of Word centered, Spirit empowered, God glorifying proclamation of the pure Word of God) to restore you from captivity, but they have seen for you false and misleading oracles. (Lam 2:14) … for My people have forgotten Me. They burn incense to worthless gods and they have stumbled from their ways, from the ancient paths, to walk in bypaths, not on a highway (cp "the highway of holiness" Isa 35:8), (Jer 18:15) "The prophet who has a dream may relate his dream, but let him who has My word speak My word in truth. What does straw have in common with grain?" declares the LORD. "Is not My word like fire?" declares the LORD, "and like a hammer which shatters a rock?" (Jer 23:28, 29) Righteousness (06664) (tsedeq - see related adjective - tsaddiq) refers to that which conforms to an ethical or moral standard. Men have a standard but the Biblical standard is God's righteousness, His nature and will. "The Lord is righteous (tsaddiq) in all his ways and holy in all his works" (Ps 145:17-note). God's righteousness demands and provides (in Christ = the Messiah - 1Co 1:30, 2Co 5:21) the power to carry out right attitudes and right actions. Matthew Henry (who has excellent comments on the moral/ethical teaching in Isaiah but generally inaccurate exposition on prophetic teaching) writes… Righteousness lodged in it, was constantly resident in their palaces and in all their dwellings, not called in now and then to serve a turn, but at home there. Note, Neither holy cities nor royal ones, neither places where religion is professed nor places where government is administered, are faithful to their trust if religion do not dwell in them What it had now become. That beauteous virtuous spouse was now debauched, and become an adulteress; righteousness no longer dwelt in Jerusalem (terras Astraea reliquit—Astrea left the earth); even murderers were unpunished and lived undisturbed there; nay, the princes themselves were so cruel and oppressive that they had become no better than murderers; an innocent man might better guard himself against a troop of banditti or assassins than against a bench of such judges. Note, It is a great aggravation of the wickedness of any family or people that their ancestors were famed for virtue and probity; and commonly those that thus degenerate prove the most wicked of all men. Corruptio optimi est pessima—That which was originally the best becomes when corrupted the worst, Lk 11:26; Eccl. 3:16; See Je 22:15, 16, 17. Murderers (merassehim) is first used as a prohibition in the Ten Commandments (Ex 20:13, cp Ex 24:5). Jesus' proclamation in Luke 13:34 makes it clear that this was not a problem restricted to pre-exilic (prior to Babylonian exile) Israel. Have you ever considered sin (including murderer) is a "pollutant"? Our world is preoccupied with pollution and speculation about global warming and yet is blind to the most prevalent pollutant on the planet - personal sin against the Holy One of Israel! Isaiah 1:22 Your silver has become dross, your drink diluted with water. (NASB: Lockman) English Translation of the Greek (Septuagint): Your silver is worthless, thy wine merchants mix the wine with water. Amplified: Your silver has become dross, your wine is mixed with water. (Amplified Bible - Lockman) KJV: Thy silver is become dross, thy wine mixed with water: NET: Your silver has become scum, your beer is diluted with water. (NET Bible) NJB: Your silver has turned into dross, your wine is watered. (NJB) NLT: Once like pure silver, you have become like worthless slag. Once so pure, you are now like watered-down wine. (NLT - Tyndale House) Young's Literal: Thy silver hath become dross, Thy drink polluted with water. Your silver has become dross, your drink diluted with water: Jeremiah 6:28, 29, 30; Lamentations 4:1,2; Ezekiel 22:18, 19, 20, 21, 22; Hosea 6:4) (Drink - Hosea 4:18; 2Corinthians 2:17 Silver… dross - Speaks of worthlessness -- silver can contain some alloy and still be silver but if it has become dross, it is totally worthless. This is what sin will do to a person. Jeremiah also uses the divine Metallurgist metaphor… All of them are stubbornly rebellious, going about as a talebearer. They are bronze and iron; they, all of them, are corrupt. The bellows blow fiercely. The lead is consumed by the fire. In vain the refining goes on, but the wicked are not separated. (In other words, God's is trying to refine them but they refuse to respond to the refining fires of discipline. Are you currently being disciplined or "refined" by the Lord? How are you responding? Is He getting your attention? Remember, He does it out of His holiness and love and for our good. He 12:10-note, He 12:11-note). They call them rejected silver, because the Lord has rejected them. (Jer 6:28, 29, 30) THOUGHT- Beloved, don't read over these verses too quickly thinking "Well, Isaiah's talking about Israel, and this isn't relevant in my life." Wrong! Stop and ponder your life (Ps 139:23, 24, 2Cor 13:5) - are you growing in holiness (2Pe 3:18-note) or are you going toward unholiness? Beware, for as discussed in the previous verse note, sin is deceitful (He 3:13b-note) and once you are entrapped (Pr 5:22-note), you won't even realize that you have become "dross"! Pure wine with water added is no longer pure. The picture that is portrayed is that of the leavening effects of sin (1Co 5:6), which when it enters contaminates every part of a person. Harry
Isaías 1:27-31
Isaiah 1:27 Zion will be redeemed with justice and her repentant ones with righteousness. (NASB: Lockman) English Translation of the Greek (Septuagint): For her captives shall be saved with judgement, and with mercy. Amplified: Zion shall be redeemed with justice, and her [returned] converts with righteousness (uprightness and right standing with God). (Amplified Bible - Lockman) KJV: Zion shall be redeemed with judgment, and her converts with righteousness. NET: Zion will be freed by justice, and her returnees by righteousness. (NET Bible) NJB: Zion will be redeemed by fair judgement, and those who return, by saving justice. (NJB) NLT: Because the LORD is just and righteous, the repentant people of Jerusalem will be redeemed. (NLT - Tyndale House) Young's Literal: Zion in judgment is redeemed, and her captivity in righteousness. Isaiah 1:27: Zion will be redeemed with justice and her repentant ones with righteousness: Isa 5:16; 45:21, 22, 23, 24, 25; Romans 3:24, 25, 26; 11:26,27; 2Co 5:21; Eph 1:7,8; Titus 2:14; 1Pe 1:18,19) (1Co 1:30) Deliverance of Jerusalem (Mark Chagall, Etching, 1939) Prophetic Passage - This passage is clearly prophetic and has not yet been fulfilled. As I write these notes Jan 1, 2009, the United Nations has yet to recognize Jerusalem as the capital of Israel (even though it was declared a sovereign nation in May, 1948!). In addition, the Palestinians continue to seek half of Jerusalem to be their capital. Finally, the Temple Mount in Jerusalem (just above and to the east of the Wailing Wall) is under Muslim control which clearly impedes any attempt to rebuild the Jewish Temple on the mount. In summary, we see that Zion (Jerusalem) is in need of redemption even today and will be in this state of need until the Redeemer returns and liberates Zion forever. My translation of the Septuagint (LXX) is loosely that "the state of captivity (of Zion) will be saved with (or after) judgment and with mercy." Notice that one verse (Isa 1:27) describes salvation (redemption) but four verses describe God's judgment (Isa 1:28, 29, 30, 31). Praise God that in the middle of wrath, He remembers mercy! Zion (reference) (06726) (siyyon/tsiyon) (see also another study on site) is of uncertain meaning but many favor the idea of fortress or defense (see TWOT note below). Some sources say Zion means "parched place" so clearly there is no consensus. In any event, the name Zion is synonymous with Jerusalem, the city that Messiah will redeem and make righteous and faithful (Is 1:26-note). Although it is probably obvious, the redemption of Zion clearly includes the inhabitants of the city, specifically the Jewish inhabitants. The OT always uses siyyon without the definite article, indicating that the term is a proper name. The oldest localization of the name Zion occurs in 2Sa 5:7 (1Chr 11:5) where the old Jebusite city is described as the “Fortress Zion.” Easton's Bible Dictionary - Zion is one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem. When David took it from the Jebusites (Josh. 15:63; 2Sa 5:7) he built on it a citadel and a palace, and it became "City of David" (1Ki 8:1; 2Kings 19:21, 31; 1Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2; Isa. 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God's chosen Israel (Ps. 51:18; 87:5). In the New Testament it is used sometimes to denote the Church of God (Heb. 12:22), and sometimes the heavenly city (Rev. 14:1). Zion - City of David [Nave's Topical] - 2Sa 5:7, 9; 6:10, 12, 16; 1 Kin. 2:10; 3:1; 8:1; 9:24; 14:31; 15:8; 2 Kin. 8:24; 9:28; 12:21; 14:20; 15:7, 38; 16:20; 1Chr. 11:5, 7; 13:13; 15:1, 29; 2Chr. 5:2; 8:11; 12:16; 14:1; 16:14; 21:1, 20; 24:16, 25; 27:9; 32:5, 30; 33:14; Neh. 3:15; 12:37; Isa. 22:9; Luke 2:4, 11; John 7:42 Zion is frequently used in the phrase "daughter of Zion" (28x, twice in NT - 2 Kgs 19:21; Ps 9:14; Isa 1:8; 10:32; 16:1; 37:22; 52:2; 62:11; Jer 4:31; 6:2, 23; Lam 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Mic 1:13; 4:8, 10, 13; Zeph 3:14; Zech 2:10; 9:9; Mt 21:5; John 12:15) or "Mount Zion" (21x, twice in NT - 2 Kgs 19:31; Ps 48:2, 11; 74:2; 78:68; 125:1; Isa 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Lam 5:18; Joel 2:32; Obad 1:17, 21; Mic 4:7; Heb 12:22; Rev 14:1) See more detailed discussion of Daughter of Zion. Baker explains that Zion " refers to (1) the city of Jerusalem, the City of David (2Sa 5:7); (2) the Temple Mount or Temple (Ps. 9:11); or (3) to the area or cities of larger Judah (Ps. 69:35). It was God’s chosen location for His people. It was recognized ideally to be none other than a reference on earth to “the city of our God, His holy mountain” (Ps. 48:2), the city and country that God would show to Abraham and his descendants (Ge 12:1)." (Baker, W. The Complete Word Study Dictionary : Old Testament. Page 948. Chattanooga, TN: AMG Publishers) John E Hartley writes that Zion… is possibly related to Arabic sâna from root s-w-n, meaning protect, defend; hence sıyôn may have meant place of defence, fortress. Others suggest derivation from root sāhâ “be bald”; cf. Syriac spelling sehyôn for this name. Zion is the fortified mound between the Kidron and the Tyropean valleys that David captured from the Jebusites (2Sa 5:7). Subsequently, it became known as the city of David. With the building of the temple to the north, that hill later became known as Mount Zion. Zion may even refer specifically to the temple vicinity or more generally to Jerusalem itself; sometimes it includes the entire nation, the covenant community itself (Is 1:27; Ps 97:8). “Zion” appears frequently in Ps and Lam. It seldom refers to the political capital of Judah, but much more often stands for the city of God in the new age. From the time Solomon built the temple, Zion became the center of Yahweh’s activity. Yahweh identified himself as “the One who dwells on Mount Zion” (Isa 8:18). Here he initiates his work of salvation and here he begins his judgment against sin (Amos 1:2). (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) Zion - 154x in the OT in the NAS (Note concentration of uses in Isaiah) - 2Sa 5:7; 1Ki. 8:1; 2Ki. 19:21, 31; 1Chr. 11:5; 2 Chr. 5:2; Ps. 2:6; 9:11, 14; 14:7; 20:2; 48:2, 11, 12; 50:2; 51:18; 53:6; 65:1; 69:35; 74:2; 76:2; 78:68; 84:7; 87:2, 5; 97:8; 99:2; 102:13, 16, 21; 110:2; 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3; 135:21; 137:1, 3; 146:10; 147:12; 149:2; Song 3:11; Isa. 1:8, 27; 2:3; 3:16, 17; 4:3, 4, 5; 8:18; 10:12, 24, 32; 12:6; 14:32; 16:1; 18:7; 24:23; 28:16; 29:8; 30:19; 31:4, 9; 33:5, 14, 20; 34:8; 35:10; 37:22, 32; 40:9; 41:27; 46:13; 49:14; 51:3, 11, 16; 52:1, 2, 7, 8; 59:20; 60:14; 61:3; 62:1, 11; 64:10; 66:8; Jer. 3:14; 4:6, 31; 6:2, 23; 8:19; 9:19; 14:19; 26:18; 30:17; 31:6, 12; 50:5, 28; 51:10, 24, 35; Lam. 1:4, 6, 17; 2:1, 4, 6, 8, 10, 13, 18; 4:2, 11, 22; 5:11, 18; Joel 2:1, 15, 23, 32; 3:16, 17, 21; Amos 1:2; 6:1; Obad. 1:17, 21; Mic. 1:13; 3:10, 12; 4:2, 7, 8, 10, 11, 13; Zeph. 3:14, 16; Zech. 1:14, 17; 2:7, 10; 8:2, 3; 9:9, 13 Uses of Zion in the Context of the Millennial Kingdom of the Messiah - It is important to note that Zion is frequently mentioned in many eschatological passages, most of which describe Zion in the Millennial reign of Messiah. While you may not agree with all of these passages (but be sure to check the context before you disagree), all have some elements that are difficult to explain other than ascribing them to a future time when Messiah returns to save Israel (Ro 11:26-28) and establish His Kingdom on earth where He will reign as King of kings for 1000 years - 2 Kings 19:31 Psalm 2:6 Psalm 14:7 Psalm 20:2 Psalm 53:6 Psalm 69:35 Psalm 110:2 Isaiah 1:27 Isaiah 2:3 Isaiah 4:3-5 Isaiah 18:7 Isaiah 24:23 Isaiah 33:5 Isaiah 33:20 Isaiah 34:8 Isaiah 35:10 Isaiah 51:3 Isaiah 51:11 Isaiah 51:16 Isaiah 52:1 Isaiah 52:2, 7, 8 Isaiah 59:20 Isaiah 60:14 Isaiah 61:3 Isaiah 62:1 Isaiah 62:11 Isaiah 64:10 Isaiah 66:8 Jeremiah 30:17 Jeremiah 31:6 Jeremiah 31:12 Jeremiah 50:5 Joel 3:16 Joel 3:17 Joel 3:21 Obadiah 1:17 Obadiah 1:21 Micah 4:2, 7, 8 Zephaniah 3:14 Zephaniah 3:16 Zechariah 1:17 Zechariah 2:10 Zechariah 8:3 When Will This Prophecy Be Fulfilled? Refer to the diagram below The Redemption of Zion As stated, Isaiah's prophecy (Is 1:27) has not yet been fulfilled and awaits a future fulfillment. This fulfillment will take place when the Messiah returns (at His Second Coming) as King of kings and Lord of lords (Re 19:16-note), which will specifically occur at the end of Daniel's Seventieth Week, the seven year period, which is divided into two 3.5 year segments, the last 3.5 years (42 months, 1260 days) known as the Great Tribulation (Mt 24:15, 21 [initiated "when you see the Abomination of desolation standing… in the holy place" = Antichrist will enter the rebuilt Jewish temple and declare himself "god" - 2Th 2:3, 4], Da 9:27-note, "He" = Antichrist, "one week" = 7 years, "middle of week" = after 3.5 years which then inaugurates the last 3.5 yr period, the Great Tribulation, which is terminated by the return of the Redeemer, cp Mt 24:22, 30). At the termination of the Great Tribulation the city of Jerusalem will be redeemed from Gentile dominion. In the introductory comments on this note, I have alluded to why Zion is in need of redemption even in our time, and Jesus helps us clarify this need in His prophecy that… Jerusalem will be trampled under foot by the Gentiles until ("Until" = an expression of time which in context signifies Gentile dominion of Jerusalem will one day come to an end. Is 1:27 describes in part how that end will be accomplished = "Zion will be redeemed") the times of the Gentiles are fulfilled. (Lk 21:24b) The times of the Gentiles will come to an end ("be fulfilled") when the King of kings returns to redeem Zion! What are the times of the Gentiles? The times of the Gentiles describes a continuous period of time which began when King Nebuchadnezzar of Babylon captured Jerusalem (Zion) in 586BC. Since that time, Jerusalem (Zion) has continually been under Gentile dominion to one degree or another. In the book of the Revelation we learn some additional facts about the times of the Gentiles in the time immediately preceding the return of the Messiah to redeem Zion. In Revelation 11:2 the apostle John is instructed to… (Context = Re 11:1-note) Leave out the court which is outside the temple (the Jewish temple - which does not currently exist but which will be rebuilt in the future) and do not measure it, for it has been given to the nations (the Gentiles = this occurs during the last 3.5 years of the times of the Gentiles); and they (the Gentiles) will tread under foot the holy city (Jerusalem/Zion) for forty-two months (Re 11:2-note) (See chart for other synonymous time phrases) Isaiah speaks of this great hope in the OT and Paul reiterates this truth in the NT… OLD TESTAMENT PROPHECY And a Redeemer (Ga'al/Goel = Kinsman-Redeemer [word study]; Septuagint= rhuomai = deliver, Deliverer) will come to Zion, and to those who turn (Hebrew = shub [7725] = turn back, repent, turn away from [see use Isa 1:27 = translated "repentant"]) from transgression (Hebrew = pesha = fundamental idea of root is breach of relationships, between parties; Lxx = asebeia = ungodliness) in Jacob," declares the LORD. 21 And as for Me, this is My covenant with them," says the LORD: "My Spirit which is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring," says the LORD, "from now and forever." (Isaiah 59:20, 21) NEW TESTAMENT PROPHECY For I do not want you, brethren, to be uninformed of this mystery (musterion), lest you be wise in your own estimation, that a partial hardening (porosis) has happened to Israel until (see expressions of time in inductive Bible study) the fulness of the Gentiles (this is not identical to the times of the Gentiles for it refers primarily to Gentile salvation, whereas "times of the Gentiles" refers to Gentile dominion over Jerusalem) has come in; and thus all Israel ("all" that believe in the Redeemer. Zec 13:8, 9 state 1/3 of the Jews will believe) will be saved (sozo); just as it is written (Paul quotes Isa 59:20), "THE DELIVERER (rhuomai - refers to the Redeemer, Christ Jesus) WILL COME FROM ZION, HE WILL REMOVE (apostrepho = turn away from) UNGODLINESS (asebeia) FROM JACOB (synonymous with Israel). (This next section is quoted from Jer 31:31, 32, 33, 34) AND THIS IS MY COVENANT (diatheke) WITH THEM, WHEN I TAKE AWAY (aphaireo) THEIR SINS." (Ro 11:25, 26, 27-see in depth discussion of this important NT passage to help understand God's plan for the Jews) THE REDEMPTION OF ZION Saints Raptured V Messiah Returns Second Coming V After 69th Week Daniel's 70th Week = 7 Years Da 9:27-note Zion in the Millennium The Cross This Present Evil Age Galatians 1:4-note Last 3.5 yr = Great Tribulation Mt 24:21-note Jehovah Shammah Messiah Reigns 1000 Years The City of Righteousness A Faithful City 3.5yr 3.5yr 1000 YEARS At the end of Ezekiel's prophecy (Ezek 48:35), the Lord gives a promise that He will return to Jerusalem and gives the city a new name Jehovah Shammah - The LORD is There. Zion was originally associated with the hill Ophel, the fortified area just to the south of the field King David purchased from Ornan (eventual site of the Temple Mount), lying between the Kidron Valley on the East and the Tyropoeon Valley to the West. Click images below to enlarge… ZION Ophel, Kidron & Tyropoeon Valleys Nave's Topical References on Zion ZION, called also Sion, stronghold of Jerusalem. Taken from the Jebusites by David, 2Sa 5:6, 7, 8, 9; 1Chr 11:5, 6, 7. Called thereafter "the city of David,'' 2Sa 5:7, 9; 6:12, 16; 1Ki 8:1; 1Chr 11:5, 7; 15:1, 29; 2Chr 5:2. Ark of the covenant placed in, 2Sa 6:12, 16; 1Ki 8:1; 1Chr 15:1, 29; 2Chr 5:2; Ark of Covenant removed from, to Solomon's temple on Mount Moriah, 1Ki 8:1; 2Chr 5:2, with 2Chr 3:1. Collectively, the place, the forms, and the assemblies of Israel's worship, 2Ki 19:21, 31; Ps 9:11; 48:2, 11, 12; 74:2; 132:13; 137:1; Is 35:10; 40:9; 49:14; 51:16; 52:1, 2, 7, 8; 60:14; 62:1, 11; Je 31:6; 50:5; La 1:4; Joel 2:1, 15; Mt. 21:5; Jn 12:15; Ro 9:33; 11:26; 1Pe 2:6. Name of, applied to Jerusalem, Ps 87:2, 5; 149:2; Song 3:11; Is 33:14, 20; Je 9:19; 30:17; Zec 9:13. Called the city of God, Ps 87:2, 3; Is 60:14. Restoration of, promised, Is 51:3, 11, 16; 52:1, 2, 7, 8; 59:20; 60:14; Ob 17, 21; Zeph 3:14, 16; Zec 1:14, 17; 2:7, 10; 8:2, 3; 9:9, 13. Name of, applied to the city of the redeemed, He 12:22; Re 14:1 Redeemed (06299) (padah) means to redeem, ransom, buy and so to cause the freedom or release of a person from bondage or ownership, often implying a delivering or rescue of a person in distress. Padah means to achieve transfer of ownership from one to another through payment of a price or an equivalent substitute. Vine adds that padah "is used of the payments required for the redemption of the firstborn (Ex 13:13, 15; Lev 27:26, 27; Nu 3:46, 49; 18:15, 16, 17) or for the release of persons from slavery (Ex 21:8; Lev 25:47, 48, 49). HCSB Study Bible on padah - Pre-biblical Semitic legal use of this root allowed connotations of religion and "setting free." Padah indicates change of ownership through payment or substitution. People redeemed slave girls to marry them (Lev 19:20). Israel's firstborn had to be redeemed (Ex 34:19-20) because God redeemed Israel from Egyptian slavery at the cost of Egypt's firstborn (Ex 13:15). God and Israel later recalled this redemption (Dt 15:15; 2Sa 7:23). God redeemed David from all trouble (2Sam 4:9), and David prayed God would do likewise for Israel (Ps 25:22). Psalmists sought redemption from threats like death (Ps 49:7-8,15). Padah once describes redemption from sin (Ps 130:7-8). Especially when parallel with ga'al (also meaning redeem), padah is translated ransom (Hos 13:14). (HCSB Study Bible note at Deut 21:8) The Septuagint (Lxx) translates padah in Isaiah 1:27 with the verb sozo which means to save, to bring out safely, to preserve or rescue from natural dangers and afflictions, to keep from harm, preserve, to save from disease (Hippocrates), to save from death (as in secular Greek of one who calls upon Isis in the hour of death), to make whole. Padah is also used figuratively with the meaning of delivering, whether in the cases of individuals (Ps 34:22-note) or of the deliverance granted to Israel as a nation (Dt 9:26; 2Sa 7:23; 1Chr 17:21; Isa 29:22). It is especially associated with the deliverance from Egypt (Dt 7:8; 13:5; 24:18; Mic 6:4). In one instance it is used of redemption from sin: “redeem Israel from all his iniquities” (Ps 130:8-note)." In the next use of padah in Isaiah, Abraham is described as one who was redeemed by Jehovah (Isa 29:22, cp Ge 15:6). Padah - 51x in the OT - Ex. 13:13, 15; 21:8; 34:20; Lev. 19:20; 27:27, 29; Num. 3:46, 49, 51; 18:15ff; Deut. 7:8; 9:26; 13:5; 15:15; 21:8; 24:18; 1 Sam. 14:45; 2 Sam. 4:9; 7:23; 1 Ki. 1:29; 1 Chr. 17:21; Neh. 1:10; Job 5:20; 6:23; 33:28; Ps. 25:22; 26:11; 31:5; 34:22; 44:26; 49:7, 15; 55:18; 69:18; 71:23; 78:42; 119:134; 130:8; Isa. 1:27; 29:22; 35:10; 51:11; Jer. 15:21; 31:11; Hos. 7:13; 13:14; Mic. 6:4; Zech. 10:8