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Isaiah 1 (NIV)

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Isaiah 1 (NIV)
Commentary 1 source group
Tyndale Commentary 4 notes
TyndaleStudyNotes

Isa.1.1

1:1 These are the visions (literally The vision): This term introduces the book as a unified whole, covering Isaiah’s prophecies over a period of some fifty-five years (about 740–685 BC). • Isaiah son of Amoz: Beyond this, nothing is known of Isaiah’s family background. • Jerusalem, the capital city of Judah, was the center of Isaiah’s ministry. However, som...

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1:1 These are the visions (literally The vision): This term introduces the book as a unified whole, covering Isaiah’s prophecies over a period of some fifty-five years (about 740–685 BC). • Isaiah son of Amoz: Beyond this, nothing is known of Isaiah’s family background. • Jerusalem, the capital city of Judah, was the center of Isaiah’s ministry. However, some of his prophecies also relate to the northern kingdom, Israel (referred to as Samaria and Ephraim, 9:8-21; 28:1-13), which fell in 722 BC (see 2 Kgs 17).

Tyndale Open Resources - CC BY-SA 4.0
TyndaleStudyNotes

Isa.1.10

1:10 Listen to (literally listen to the word of) the Lord: In this context, listen means to respond in obedience to the law (or teaching; Hebrew torah) of our God (see 2:3; 5:24). • leaders . . . people: All levels of society were guilty. • Like Sodom and Gomorrah, Jerusalem had come under divine judgment for its rebellion against God’s laws. Jerusalem might...

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1:10 Listen to (literally listen to the word of) the Lord: In this context, listen means to respond in obedience to the law (or teaching; Hebrew torah) of our God (see 2:3; 5:24). • leaders . . . people: All levels of society were guilty. • Like Sodom and Gomorrah, Jerusalem had come under divine judgment for its rebellion against God’s laws. Jerusalem might have been utterly destroyed like those cities were it not for God’s grace (1:9; see Gen 19).

Tyndale Open Resources - CC BY-SA 4.0
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Isa.1.11-15

1:11-15 The people had so offended God through their sin that he took no pleasure any more in their sacrifices. The Lord wanted Judah to stop the religious exercises he had commanded them to do rather than to continue them in a manner that was sinful and false (1:13). Ritual is never an acceptable substitute for true godliness.

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Isa.1.13

1:13 The incense that accompanied offerings was intended as a sweet fragrance to the Lord (see Exod 30:7-8), but when offered with hypocrisy it was a nauseating stench and an abomination to God. • While the Lord had ordered special days for fasting at the Temple (Lev 16:31; 23:32; Num 29:7), they were ruined by the guilt of Judah’s sin (see Isa 58:1-7; Matt...

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1:13 The incense that accompanied offerings was intended as a sweet fragrance to the Lord (see Exod 30:7-8), but when offered with hypocrisy it was a nauseating stench and an abomination to God. • While the Lord had ordered special days for fasting at the Temple (Lev 16:31; 23:32; Num 29:7), they were ruined by the guilt of Judah’s sin (see Isa 58:1-7; Matt 6:16-18). • pious meetings: These holy days were associated with the new moon and other festivals (see Lev 23).

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People & Profiles1 item
TyndalePeople and Profiles

Isaiah

Isaiah

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Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3). Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New...

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Cross Reference8 items
TyndaleCross References

genesis 19:1-38

genesis 19:1-38

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exodus 15:1-21

exodus 15:1-21

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exodus 30:7-8

exodus 30:7-8

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leviticus 16:31

leviticus 16:31

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leviticus 19:13-17

leviticus 19:13-17

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leviticus 23:1-44

leviticus 23:1-44

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leviticus 23:32

leviticus 23:32

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numbers 28:11-15

numbers 28:11-15

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Dictionary & Themes1 item
TyndaleTheme Notes

Religious Hypocrisy

Religious Hypocrisy

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Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy. Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s whole revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (s...

Tyndale Open Resources - CC BY-SA 4.0