ISAIAH 1:15-20 An Exegetical Essay

INTRODUCTION 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. 16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless; plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it. 1 (KJV) The imagery presented in Isaiah 1:15-20 introduces two themes prevalent in Isaiah: the sin and judgment of Israel, and trust in the deliverance of the Holy One of Israel. These verses contain the judgement of Judah as an unclean and sinful people, followed by an invitation for them to become cleansed. Isaiah 1 is not considered the first chapter of Isaiah s writings chronologically, however it is considered by some to be a revelation received toward the beginning of Isaiah s prophetic ministry. 2 The chapter can be seen as an introduction, and almost a summary of the balance of Isaiah s. This paper will be an exegetical study of these six introductory verses from the opening chapter of Isaiah. CONTEXTUAL ANALYSIS Isaiah lived and prophesied during the late eighth century BCE, during the reign of the four Judean kings Uzziah, Jotham, Ahaz, and Hezekiah. Because of a declining Assyrian empire, the Judean economy under the reign of Uzziah was doing well in the absence of market and trade control from other foreign powers. 3 This resulted in great opportunities for certain classes in 1. The introduction was cited from the King James Version by choice of the author to display its beautiful, poetic prose. Most other references however, will be taken from the New Revised Standard Version unless specifically noted. 2. Paul Z. Gregor, Practical Spirituality in Isaiah 1:10-20, Journal of the Adventist Theological Society, 22:1, 2011, 16. 3. Ibid. 1

2 Jerusalem where wealth, prosperity and greed were increasing. 4 It produced a rich upper-class, and a near non-existent middle class. The wealthy were, for the most part, individuals that could be called nouveau riche. The historical context of the kingdom of Judah at the time of King Ahaz involves conflict with a now expanding Assyrian Empire. In 734-732, while Tiglath-pileser III reigned in Assyria, Isaiah had his first apparent interventions in Judean politics. It happened at this time that while paying tribute to Assyria, Syria ignited an anti-assyrian coalition with Israel. Ahaz, who was ruling in Judah, fled from the opportunity to join the alliance. This ignited Judean opposition from the northern capitols of Samaria and Damascus. Seeking protection during this Syro-Ephraimite war, Ahaz petitioned Tiglath-pileser III for protection promising that Judah would become a vassal to Assyria. Assyria provided needed protection to Judah, and eventually invaded and destroyed the Northern Kingdom of Israel. Ahaz s agreement with Assyria eventually proved noxious to Judah who was forced to pay tribute to Assyria from the treasury of Jerusalem s temple. King Ahaz ultimately built idols of Assyrian gods in order to find favor with his new ally. More than two decades later, Isaiah became politically involved once again, as an advisor to the Judean king Hezekiah. Hezekiah refused to pay tribute to Assyria, which eventually led to its destruction by Sennacherib in 701 BCE. The book of Isaiah can be outlined as follows: I. Introduction (Isaiah 1-6) II. Accusation (Isaiah 7-12) III. Initial Judgments (Isaiah 13-23) IV. Promise of Pardon (Isaiah 24-27) The above outline presents what is known in Hebrew as a ryb.(ריב) A ryb is used in prophetic texts in the place of a covenant lawsuit. Isaiah 1 is another brief example of a ryb 4. Gregor, Practical Spirituality, 16.

3 that refers to the covenant binding agreement between Jehovah and Judah. As stated in the introduction, Isaiah 1 is not believed to be the first chapter of Isaiah chronologically. It seems to have been placed at the beginning of Isaiah, either by himself or by a later redactor, as an introduction to Isaiah s prophecies. This chapter holds within it a glimpse into the themes of Isaiah, and sets a pattern for the rest of the record. The placement of Isaiah in the writings of the prophets distinguishes him as a latter prophet, and due to the quantity of Isaiah s writings he is also considered one of the major prophets of the Old Testament. FORMAL ANALYSIS Nearly all of Isaiah is written in prose or verse poetry. Isaiah s poetry is one that uses parallelism and depends on balance of thought rather than meter and rhyme. 5 Isaiah 1:15-20 can be outlined as follows: I. Judah is a sinful people and cannot be blessed. (v.15) II. Cleanse yourself and do good (v.16-17) III. The Lord has the power to cleanse you (v.18) IV. If you are good you will be blessed (v.19) V. If you are sinful, you will die. (20) These verses contain various literary approaches such as chiasm, parallelism, and antithesis. This pericope is structured as part of an extended verse grouping that begins in verse 10. This larger passage forms a chiasm framed between verses ten and twenty. The chiasm can be seen as follows: A. Hear the word of the Lord (v.10) B. Israel s offerings and works are worthless (v.11-14) C. The Lord turns his eyes from blessing Israel (v.15) D. Israel is invited to become clean (v. 16-17a) C. Israel is informed of their evil works and instructed to do good (v.17b) 5. Matthew Arnold, Isaiah of Jerusalem: In The Authorized English Version (1883) London: Macmillan and Co. as quoted in Joseph Blenkinsopp, Isaiah 1-39: A New Translation with Introduction and Commentary. New York: Doubleday, 2000, 79.

4 B. The Lord will work blessings and miracles for righteous Israel, but deliver destruction because of rebellion (v.18-20a) A. The mouth of the Lord has spoken (v.20b) There is also a sense of chiasm within verses 15-20: A. Israel is a sinful people and cannot be blessed B. Israel is invited to cleanse itself and work good C. The Lord has the power to cleanse B. If Israel is good they will be blessed A. If Israel is sinful, they will die. The following verses are a few examples of parallel structure taken from the NRSV: When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; (v.15) Wash yourselves; make you clean; (v. 16) though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool. (v.18) Isaiah also includes use of the literary device called antithesis, where two contrasting ideas are put together in order to emphasize the difference between them. Examples from these verses include the following: cease to do evil, learn to do good; (v.16b-17a) though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool. (v.18) If you are willing and obedient, you shall eat of the good of the land; but if you refuse and rebel, you shall be devoured by the sword; (v.19-20a) A combination of chiasm, parallelism and antithesis provide a consistent flow to the text. As a result, the flow of the text is seamless and natural.

5 DETAILED ANALYSIS Following verses 11-14, which make explicit reference to ancient temple practices, verse 15 continues this theme. Isaiah makes reference to the stretching out of Israelite hands. When in prayer, Israelites would often stretch forth and even extend their hands. Not only was the stretching forth of hands in prayer typical among Israelites (Psalms 28:2; 63:4), but it also has ties to Solomon s temple (1 Kings 8:22, 38, 54). The palms were generally face-up as if to petition that the Lord would fill them with blessings. The Lord s response to the sight of their open hands was that he would hide his face from them, and that their prayers would fall on deaf ears. As in the preceding verses, it is apparent that the efficacy of their temple worship is being disparaged. The eyes of the Lord were considered a symbol of his knowledge. As his eyes gaze down upon the Israelites, his knowledge of their sins causes him to see outstretched hands that are filled with blood. The term hands often referred to one s works (Psalms 7:3; 26:10; Isa. 2:8; 17:8; 37:19; 59:3, 6). To say that one s hands were full of iniquity or blood was to say that their works were unrighteous, thus unclean and unworthy of enjoying the presence of the Lord. The contrast between the blood offering in the temple (1:11) and the shedding of blood in social life (1:15) dominates the criticism of Zion s worship. 6 As a consequence of their wickedness, this group has been faced with a call to hear the word of the Lord (1:10), suggesting that their current actions ignore the ways and word of God. These verses echo the actions and results of royal decisions in Judah as Isaiah advised multiple of Jerusalem s kings. This gloomy depiction of this bigoted group uncommitted to the word of God has an affinity with that of Ahaz who is 6. Willem A. M. Beuken, The Literary Emergence of Zions as a City in the First Opening Book of Isaiah, Gott und Mensch im Dialog I, 2004, 464.

6 portrayed as a deaf king who abandons the message of Isaiah that urges the disobedient king to return to God. 7 Verses 16-17 contain nine infinitive absolutes that can be seen as a way to express divine commands. 8 These commands are: wash, make clean, remove, cease, learn, seek, rescue, defend, and plead. Verse 16 begins with the invitation for Judah to wash and make themselves clean. As did the prayers, washing has clear reference to Judah s temple. Frequent references to Israelite washings occur throughout the books of Exodus and Leviticus, with reference made first to washings of the hands and of the feet that took place at the door of the tabernacle in preparation to officiating in the ordinances of the temple. These washings were a symbol of cleansing oneself in the blood of Jesus Christ who would make atonement for their sins. To make oneself clean clearly points to becoming morally clean. The rest of the words in verses 16 and 17 explain how to wash and become clean. The second half of verse 16 describes what the people must stop doing. The phrase, remove the evil of your doings from before my eyes, once again refers to the eyes or knowledge of God. God has all knowledge and is said to have an all-searching eye (2 Ne. 9:44) and a piercing eye (Jacob 2:10), meaning his eye can penetrate all things he is omniscient. 9 To remove something from the knowledge of God would mean to either cease such 7. Se-Hoon Jang, Hearing the Word of God in Isaiah 1 and 65-66: A Synchronic Approach, in The One Who Reads May Run: Essays in Honour of Edgar W. Conrad, New York: Bloomsbury, 2013, 55. 8. Gregor, Practical Spirituality, 25. 9. Donald W. Parry, Jay A. Perry, Tina M. Peterson, Understanding Isaiah, Salt Lake City: Deseret Book Company, 1998, 18.

7 action, or to somehow have it expunged from your record. The invitation to Israel is one of repentance. In verse 17 the people are told what they need to start doing. This verse includes descriptions of some of Judah s apparent sins. The invitation to seek justice implies that injustices were prevalent. The Hebrew word mishpat ( (משפט refers to rectitude and is seen in the Masoretic Text throughout the books of Exodus and Leviticus where God s law is given. The phrase seek justice has also been interpreted as vindicate, meaning to render a just decision for those who have been offended. 10 From the text, it is evident that Israel has neglected the oppressed, the orphan and the widow. Due to Jerusalem s prosperity during recent decades, the Israelites were apparently stingy with their wealth and had chosen to oppress the poor and neglect those who could not care for themselves, including the widowed and fatherless actions explicitly forbidden in Exodus 22:21-22. Further mention of these concerns is reflected in other biblical writings (Job 31:16; Ps 94:6; Jer 7:6; Zech 7:10). Only a few years before the ministry of Isaiah, the prophet Amos warned the Israelites against such practices (Amos 2:6; 4:1; 5:11, 12, 15). These social injustices are said to have figuratively filled Judah s hands with blood. Here we find a parallel with the cities of Sodom and Gomorrah. Sodom and Gomorrah were destroyed partly because they failed to care for the poor and the oppressed. Jerusalem is now being warned to care for those who may not be able to do so for themselves. Though literal murder is not mentioned in these verses, the graphic reference to bloody hands implies that the Israelites may also have been guilty of such misdeed. The Lord s invitation in verse 18 to argue it out is translated in the KJV as reasoning with the Lord. Considering Isaiah 1 as the great arraignment, the term argue reflects imagery 10. Francis Brown, S.R. Driver, Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament. Trans. Edward Robinson, Oxford: Clarendon, 1997, 1047.

8 of a court hearing where one argues a lawsuit before a judge. The Hebrew yakach (יכח) is also found in Job 23:7 where even more explicit court imagery is presented. In the arraignment found in Isaiah 1, the Lord establishes himself as both the judge and the plaintiff, while Israel is prosecuted as the defendant. Verse 2 defines the witnesses as the heavens and the earth. The arraignment verses can be grouped as follows: The accusation (verses 2-4) Initial judgments (verses 5-15) Promise of pardon (verses 16-20) Final judgment or sentencing (verses 21-31) The initial judgments against Israel are those of being unfaithful and not showing gratitude. The expected defense is that temple rituals had been regularly maintained, however, as previously discussed, the Lord disavows their religious observances as not being expressions of a right heart. 11 The Lord proceeds in verses 18-20 to make Israel a generous offer of reconciliation. This offer of pardon provides a glimmer of hope for Israel, and compliments the conclusion of verse 9 where the Lord s intervention apparently prevented Israel from becoming as Sodom and Gomorrah. Though the court scene is visible throughout Isaiah 1, it comes into focus only after the people are instructed what to do. The words argue it out, or reason together (KJV) denote a desire to come to an understanding. The understanding here seems to be that Israel still has a chance for redemption, but not until certain conditions are met (v. 19). It is apparent that Israel is supposed to become a people of justice (1:17, 21, 26, 27). Justice can be seen as one of the goals of atonement in the book of Isaiah. 12 God s vision of 11. S.R. Driver, An Introduction to the Literature of the Old Testament, Sixth Ed., Edinburgh: T&T Clark, 1897, 206-207. 12. Andrew Sloan, Justice and the Atonement in the Book of Isaiah, Trinity Journal 2013:1, 13.

9 justice seems to root from his nature of both justice and mercy. His merciful nature seeks to extend grace to the sinful, in an effort to return them to a state of justice. The phrase, though your sins are like scarlet bright red finds similar reference in their hands being filled with blood. Using parallelism, Isaiah rephrases the statement by saying though they are red like crimson. These references to the color of blood reiterate Israel s guilt of unjust neglect and murder and are each quickly followed by a promise of redemption. They shall be like snow;... they shall become like wool. The Lord is not only promising redemption from their sins, but also seems to be pointing them to the source of this redemption. Making them white like snow points their minds to the heavens, the place from which snow falls. Similar connection between snow and the heavens can be found in Isaiah 55:10. Aside from pointing their minds to heaven for such sanctification, the Lord continues to make the source of their cleansing unmistakable they shall become as wool. This phrase, spoken to ancient Israel who actively lived the Law of Moses, with its daily ritualistic animal sacrifices, would have made a clear connection to the lamb that was to be sacrificed without blemish a lamb that was also to be the firstling of their flocks, the firstborn male of its kind. No doubt, some would recall the words of their father, Abraham, who said to Isaac, My son, God will provide himself a lamb for [an]... offering (Gen. 22:8). These references seem to make it clear that their redemption would not only come in and through a heaven-sent atonement, but that through this atonement all Israel could become as clean as the perfect lamb who would become the sacrifice for their sins. The word shall appears four times in verses 18-20. This word brings to mind the language of Mount Sinai when Jehovah spoke to Israel his commandments. The word shall is direct and assertive. When the Lord said that their sins shall be like snow, and shall become like

10 wool, this was spoken as a fulfillment to God s covenant with his people. In verses 19-20 we see the word appear again, in each instance preceded by a condition defined by the word if. In verse 19 it reads that if you are willing and obedient, you shall eat the good of the land. This may have come as a reminder to Israel that they were recipients and inhabitants of Jehovah s land. He had the power to provide for them. He had once promised them a land flowing with milk and honey (Ex. 33:1-3). Here they are promised to retain this land conditional to their willingness to obey and become a just people. Furthermore, the word eat is a connotation of sustaining life. In order to survive, Israel would need physical sustenance. They experienced a dependence upon God for this subsistence as they travelled forty years in the wilderness collecting manna for each morning s bread. This phrase is echoed throughout the Book of Mormon a text which often quotes the writings of Isaiah in the oft repeated words, Inasmuch as ye shall keep my commandments ye shall prosper in the land (2 Ne. 1:20). The antithetical statement in Isaiah 1:20 reads, If you refuse and rebel, you shall be devoured by the sword. Once again the word shall is used, denoting the assurance of these words if the condition is met. The words refuse and rebel refer to Israel s breaking their covenant with God. It is interesting to note however that the covenant had already been broken. The fact that Israel s opportunity for redemption has not yet passed reflects once again Jehovah s merciful nature in granting Israel another chance at repentance and change. If they chose to rebel, however, they would surely be devoured by the sword. Jerusalem and the surrounding lands were given to the Israelites as a covenant blessing. Should they chose to continue in open rebellion against their God they would be cut off from the land, and apparently cut off from life. Devoured by the sword meant desolation complete and utter destruction.

11 Though the NRSV English translation uses the words eat and devoured, the Masoretic Text uses the same word akal (אכל) in both verses 19 and 20. The use of this term in referring to both the blessing and the curse emphasize the idea that life comes by obedience to God, while rebellion results in destruction and death. This idea of obedience and rebellion is a Deuteronomistic theme of covenant between God and his people (Deut. 11:26-32). Verse 10 opens the verse grouping with the phrase, Hear the word of the LORD. Verse 20 acts as a bookend to verse 10, with the phrase, for the mouth of the LORD has spoken. The reading of these verses is similar to the text found in Isaiah 65. The word of the Lord in these chapters is a call to repentance and a warning of an otherwise violent defeat. It appears that for God s Zion people, restoration entirely depends upon hearing the word of God. 13 SYNTHESIS Isaiah s focus is clearly that of warning the Israelites of their pending destruction should they choose to continue in open rebellion. This message is coupled with a more predominate one of hope and redemption. The symbolic references to the Savior throughout the text seem to point the reader to the one and only way to become truly clean. Isaiah s appears to be a message meant to persuade the Israelites to become holy through Jesus Christ's Atonement it is a call to charity. Isaiah s knowledge of and relationship with the doctrine of Christ is clear. His mission is that of extending a message of salvation and warning to a nation steeped in avaricious actions. His tidings to a lost people comes as a bright glimmer of hope a hope of becoming sanctified and holy even becoming as God. 13. Jang, Hearing the Word of God, 55.

12 REFLECTION All have fallen short of perfection. The words of Isaiah find their place in the heart of every man and woman. The phrase, cease to do evil, learn to do good, echoes in the minds of the reader as they reflect on their life s deeds. The call to wash and make yourself clean recalls thoughts and even memories of baptism. For Latter-day Saints, it also brings to mind the higher ordinances of the temple. Isaiah s words make it clear that in order to become clean it requires a life of charity. Giving to the poor, caring for the sick and the needy, comforting the broken-hearted, and providing for the helpless are foundational elements of a Christ-like life. In order for us to apply the Savior s atoning blood to our souls, we must covenant to live a life like his. Arguing or reasoning with the Lord is a method of communication that requires both prayer and revelation. As we seek understanding from the Lord, we can receive a glimpse of his perspective. Such a vista surely includes a vision of things as they really are and as they really will be. Thus we can see the reality of Isaiah s writings as our sins, which once were red as blood, are made as white as snow and we become as perfect as the Lamb. Though Israel was taken captive into exile, Isaiah s words remain an open invitation to all who desire to enter into God s covenant and receive the promises of sanctification and reconciliation with him. Though we, like Israel, have gone astray and may have broken our covenant God will not forsake us. All who are weak yet desire to come unto him will always have the promise of redemption. The joyful news for anyone who desires to be rid of the consequences of past poor choices is that the Lord sees weaknesses differently than He does

13 rebellion. Whereas the Lord warns that unrepented rebellion will bring punishment, when the Lord speaks of weaknesses, it is always with mercy. 14 14. Richard G. Scott, Personal Strength through the Atonement of Jesus Christ, LDS General Conference, October 2013.

14 BIBLIOGRAPHY Beuken, Willem A. M. The Literary Emergence of Zions as a City in the First Opening Book of Isaiah. Gott und Mensch im Dialog I, 2004. Blenkinsopp, Joseph. Isaiah 1-39: A New Translation with Introduction and Commentary. New York: Doubleday, 2000. Brown, Francis, S.R. Driver, Charles A. Briggs. A Hebrew and English Lexicon of the Old Testament. Trans. Edward Robinson. Oxford: Clarendon, 1997. Driver, Samuel R. An Introduction to the Literature of the Old Testament. New York: Meridian Books, 1956. Gregor, Paul Z. "Practical Spirituality in Isaiah 1:10-20." Journal Of The Adventist Theological Society 22, 2011: 16-27. Jang, Se-Hoon. "Hearing the Word of God in Isaiah 1 and 65-66: A Synchronic Approach." In The One Who Reads May Run. London: T&T Clark, 2012: 41-58. Parry, Donald W., Jay A. Parry, Tina M. Peterson. Understanding Isaiah. Salt Lake City: Deseret Book Company, 2014. Scott, Richard G. Personal Strength through the Atonement of Jesus Christ. LDS General Conference, October 2013. Sloan, Andrew. "Justice and the Atonement in the Book of Isaiah." Trinity Journal NS 34, 2013: 3-16.