The book of the prophet Isaiah was written 700 years before the birth of Yeshua and is often called the “Fifth Gospel” because of his prophecies concerning the coming Messiah. His writings speak of God’s judgment on Israel and her ultimate restoration, from the promise of a Redeemer who would set up God’s Kingdom on earth. Through Isaiah, God speaks about the Good News, which includes the first coming of the Messiah as a Suffering Servant and then the return of the Messiah when He will be enthroned as Israel’s and the worlds reigning King over the nations.
The unifying theme of Isaiah is “the Holy One of Israel” that is repeated 25 times in this book. It is He who is the faithful deliverer of His people through His promised Messiah. Isaiah describes God’s holiness and that He will faithfully restore His people and fulfill His promises. God’s Word through Isaiah calls Israel to live daily in His presence and if they will He will empower them to live obedient, joyful, peace-filled lives.
The enduring message of Isaiah is that God’s people should continue to live in the knowledge that He delivers those who are faithful to Him. That message is interwoven in various discussions about the remnant who are faithful followers of God, the coming Messiah, and the eventual restoration of all creation. Recognizing that God is holy and delivers those who are faithful to Him empowers believers of all generations to live lives of obedience and love regardless of the circumstances in which they find themselves. Isaiah continues to remind the faithful to trust in God and follow Him even when it appears irrational, inconvenient, or even dangerous.
Isaiah 1 begins with a formal accusation against Judah. God speaking through Isaiah exposes Israel’s sin not to tear them down but to redeem. To reveal to them God’s desire for their repentance so that cleansing, and restoration can be come, both in that day and in the future through the coming redeemer and Messiah Yeshua.
V 1 gives us the historical and prophetic context. Isaiah prophesied during a politically unstable time in Judah. The southern kingdom faced both external threats (Assyria) and internal decay (idolatry, injustice). Though Israel had split into two kingdoms, God’s covenant still applied—and so did His expectations.
This vision given to the prophet Isaiah concerns Judah and Jerusalem the place where He chose to dwell among His people. Following the reign of King Solomon God divided Israel because of Solomon’s sin. Ten of the twelve tribes broke with the Solomon’s son Rehoboam. God through one of His prophets appointed a former general of Solomon named Jeroboam to become ruler of the Northern Kingdom known as Israel. Benjamin and Judah were the tribes who consisted of the Southern Kingdom know as Judah.
Jeroboam feared that the Northern tribes of Israel would abandon his leadership if he did not provide an alternate temple and system of worship. In 1 Kings 12:26-30 we read this: Jeroboam said in his heart, “Now the kingdom will return to the house of David. If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then the heart of this people will return to their lord, even to Rehoboam king of Judah; and they will kill me and return to Rehoboam king of Judah.” So the king consulted, and made two golden calves, and he said to them, “It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.” He set one in Bethel, and the other he put in Dan. Now this thing became a sin, for the people went to worship before the one as far as Dan.
Rehoboam remained faithful to the Lord and many in Israel abandoned the North for the South because of the idolatrous worship and moved to Judah. 2 Chron. 11:13-17: Moreover, the priests and the Levites who were in all Israel stood with him (Rehoboam) from all their districts. For the Levites left their pasture lands and their property and came to Judah and Jerusalem, for Jeroboam and his sons had excluded them from serving as priests to the LORD. He set up priests of his own for the high places, for the satyrs and for the calves which he had made. Those from all the tribes of Israel who set their hearts on seeking the LORD God of Israel followed them to Jerusalem, to sacrifice to the LORD God of their fathers. They strengthened the kingdom of Judah and supported Rehoboam the son of Solomon for three years, for they walked in the way of David and Solomon for three years.
After those three years Judah also fell from following the Lord, and so Isaiah was raised up by God to call the people to repentance. The vision was given during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Isaiah’s access to the kings of Judah prompted some to suggest that Isaiah was of royal lineage. His critique of Israel’s kings and spiritual leaders describe how God’s people can go through the motions of religion while drifting from God’s Word. We need to hear what the Spirit says to the remnant then and to us today. The remnant is first mentioned in v 9 and refers to a small group of faithful survivors whom God preserves despite widespread judgment on the nation.
V 2-9 – Isaiah begins by calling the heavens and the earth as witnesses to God’s indictment. We find similar language in Moses’ words to Isael’s second generation at they prepare to enter the Promised Land in Dt 30:19: I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers. Isaiah described the charges that God was bringing against the people and questioned the wisdom of continuing to suffer when repentance would bring relief.
God’s first charge was that Israel was rebellious. He compares Israel to the ox and the donkey (v. 3) highlighting the nation’s ignorance of God’s ways and their refusal to adhere to them. Their refusal to turn back to God results in suffering described as a beating (v. 5). He describes how Judah was covered with wounds and bruises from head to toe (v. 6). Judah was destroyed and was being overthrown by strangers (v. 7). Judah had become like an abandoned hut in a harvested field (v. 8). These images described the relationship between God and Israel, yet her suffering was not without hope. Despite their rebellion, God would not judge them as He did Sodom and Gomorrah (v. 9). He would not destroy them completely but would leave a remnant to rebuild the nation.
Definition of the Remnant The remnant is the group that survives God’s judgment. The remnant is not just about physical survival, it they are portrayed as a spiritually faithful group. Throughout Scripture, God works through a faithful remnant that upholds His covenant when the majority turn away Isaiah 10:20–22: Now in that day the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely on the one who struck them, but will truly rely on the LORD, the Holy One of Israel. In Romans 11:5-6: In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice. But if it is by grace, it is no longer based on works, otherwise grace is no longer grace.
The remnant is a sign of God’s covenant faithfulness to Israel and His ongoing work today through those who have come to the Messiah. Romans 9:29 And just as Isaiah foretold, “unless the Lord of Sabaoth had left to us a posterity, we would have become like Sodom, and would have resembled Gomorrah.”
V 10-15 These Scriptures speak of worthless hypocritical Worship. Judah still observed feasts, Sabbaths, and sacrifices—but God rejected them. Rituals without righteousness, liturgy without love for justice, are detestable to Him. He hides His face and ignores their prayers because their hands are full of blood.
The identification of Israel with Sodom and Gomorrah in v. 10 was designed to underline the depravity of Judah’s people and leadership. The characterization of Israel as a pagan and wicked city was followed by God’s rejection of Judah’s empty worship (vv. 11-14), resulting in God’s temporary abandonment of Judah (v. 15). The hands of Judah, covered in the blood of unwanted sacrifices and oppressed peoples, caused God to turn away and to ignore their prayers. God would not grant the requests of those who engaged in hollow worship and harsh oppression. Religious observance must be coupled with a transformed heart if it will have any impact with God and man. This too is a reminder to us what God expects of us personally. Hard hearts toward others leads to God’s discipline and reminds us that nothing is hidden from His sight.
V 16–20 Verse 16 shifts from their indictment of their iniquity to a call to cleanse themselves of their sins and turn back to God. Repentance involves turning from sin to justice and righteousness, particularly to the oppressed, the orphan, and the widow, who are the weakest in society. God would remove the stain of sin and provide all they needed and more if they would repent, and once again trust and obey Him. They would eat the best of the land if they turned and obeyed (v. 19). But if they did not, they would be devoured by the sword (v. 20). The classic line that is a call to all mankind today: “Come now, and let us reason together,” says the LORD, “Though your sins are like scarlet, they shall be as white as snow…” (v. 18). This is not salvation by works, but repentance as the necessary response to covenant relationship and blessings. If done God promises full forgiveness and purification from the stain of sin to righteousness depicted in the colors of crimson (blood) and white (purity). The sacrificial system covered sin and foreshadowed its complete removal through when the perfect sacrifice of Yeshua the Messiah would be provided. His blood doesn’t stain it purifies.
V 21–31- Having described the alternatives of obedience or rebellion in vv. 19-20, the focus now shifts to Jerusalem. Verses 21-23 present a contrast between the Jerusalem of the past and the Jerusalem of the present. God mourned over the fall of the once faithful city into unfaithfulness and sin. While harlotry or prostitution is often used to refer to idolatry, in this case it was linked to the oppressive, immoral social practices in Jerusalem. The depravity of Jerusalem’s leaders was described by their willingness to trade justice for bribery and to ignore the cause of the widow and orphan. Such practices reflected a lack of love, obedience and trust in God. The drive for power, security, and wealth blinded Jerusalem’s leaders to believe that obedience to their authority and ways would lead to the blessing on all of God’s people. This kind of behavior continues throughout history to this very day among those who are God’s people.
The actions of Judah’s leaders caused God to come against them and discipline the city to reassert His rightful claim as ruler in Jerusalem. The Lord GOD of Hosts, The Mighty One of Israel (v. 24), would fight against those who oppressed the weak. God would find comfort by coming against His enemies in Jerusalem. Once order was restored, God would “smelt” Jerusalem’s impurity (v. 25) and transform the city from harlotry to righteousness (v. 26). The wicked leaders would be replaced by leaders whose trust in God reflected in their honest dealings and wise counsel.
Isaiah and Jeremiah describe how Judah will be removed from the land and brought into captivity. The presumption was that the transformation of Jerusalem would take place after their return from captivity. However, even after their return the words of the postexilic prophets reveal that Jerusalem continued to fail in the call to righteous living (Hg 1:1-11; 2:10-14; Zch 1:4-5; 7:4-14; Mal 1:6-14; 2:1-9; 2:10-17). So, it appears as we read these words today, we understand that it is more likely that the promise to make Jerusalem a city of righteousness will be fulfilled in the far distant future, in the messianic kingdom.
In v 27, the prophet reveals that in this distant future, justice and righteousness will redeem Zion and those within her who repent. The word Zion (Tziyon) carries many rich and layered meaningsthroughout the Bible.
1. Zion is a physical place. Originally, Zion referred to a specific hill in Jerusalem, the stronghold captured by King David from the Jebusites (2 Samuel 5:7) “Nevertheless, David captured the fortress of Zion, which is the City of David.” Over time it later became synonymous with Jerusalem, particularly the Temple Mount where Solomon built the First Temple.
2. Zion as the City of God – Zion became a symbol of God’s dwelling place among His people:“For the LORD has chosen Zion; He has desired it for His dwelling place” (Psalm 132:13). It represents the spiritual center of Israel and the location of God’s presence on earth.
3. Zion as the People of God – In prophetic writings, “Zion” often refers not just to a place but to the people of Israel collectively.“Shout and be glad, Daughter Zion. For I am coming, and I will live among you,” declares the LORD (Zechariah 2:10).
4. Zion as a Future Hope – In the prophets, Zion is pictured as the place of future restoration, peace, and messianic blessing:“Out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isaiah 2:3). The Messianic hope is tied to Zion, where all nations will gather, and the Kingdom of God will be established.
5. Zion in the New Covenant – Zion also carries a heavenly and spiritual meaning for believers in Yeshua: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem…” (Hebrews 12:22). It symbolizes the heavenly Jerusalem, the eternal dwelling of God’s people. Yeshua is called the cornerstone of Zion: “See, I lay in Zion a chosen and precious cornerstone…” (1 Peter 2:6, quoting Isaiah 28:16).
As God judges in righteousness and restores order to Zion, those who seek their own selfish agendas “will come to an end” (v 28), but those who commit to God’s way will live in peace and prosperity. The oaks and gardens were associated with the worship of foreign or false gods. Their shame is tied to their realization of the inability of their gods to sustain them and the conviction God’s Word was moving them to return to the living and one true God. The gods they depended on to sustain them for life and blessing will fail them. These gardens and oaks will wither under the judgment of God. Instead of providing life they are described as dry, dead tinder that will burn easily and will not be put out (v. 31).
Isaiah 1 is not merely an ancient indictment it’s a present call. God’s people must not hide behind rituals but walk in obedience and faithfulness. He still says: “Come now, let us reason…” He still offers cleansing through the blood of the Lamb, Yeshua. He still promises restoration for all who return with humble hearts.
Whether Jew or Gentile, religious or rebellious—God calls each of us to turn, to trust in the atonement He provides, and to walk in justice, mercy, and humility before Him (Micah 6:8).
