Isaiah 1:1-31

Jehovah's Arraignment of His People

This chapter is general in character, and much of it (e.g. Isaiah 1:10) might refer to almost any period. This general character of the prophecy renders it especially suitable as an introduction, and may account for its position at the beginning of the book. It gives us a picture of the internal condition of Judah in Isaiah's age, and not only brings out his characteristic teaching, but more than any other OT. passage indicates the general line of prophetic doctrine. Owing to the corrupt state of the nation Jehovah will avenge Himself by a judgment, through which, while it proves the destruction of sinners, the people will be purified, and its ideal character realised by the remnant that shall be left (Isaiah 1:24 : cp. Isaiah 1:9). Some indication of date is afforded by Isaiah 1:7, where the prophet states that the land is wasted by foreign invaders and the capital cut off from outside help. The prophecy might accordingly be assigned to (1) the invasion by Rezin and Pekah in the reign of Ahaz (Isaiah 7:1), 735 b.c.; (2) an invasion by Sargon (Isaiah 20:1), 711 b.c.; or (3) the invasion by Sennacherib (Isaiah 36, 37) in Hezekiah's reign, 701 b.c. It is in favour of (1) that the prophecy occurs in connexion with others belonging to the reign of Ahaz (Isaiah 2-5), and perhaps the rebuke of formal worship suits this period best; the 'strangers' of Isaiah 1:7 would then be Pekah's Syrian allies. Most recent commentators, however, assign the prophecy to date (3). There is a similar rebuke of formal religion in Isaiah 29:13 (same period), though the tone of this chapter is unlike that of those prophecies which undoubtedly refer to Sennacherib's invasion (e.g. Isaiah 29, 30).

2-9. Judah's unnatural conduct and its consequences.

10-17. Sedulous worship of Jehovah is no defence, because a merely formal service is displeasing to Him.

18-23. Jehovah offers reconciliation on condition of amendment.

24-31. The gracious offer being refused, sentence is passed.