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The Righteousness of God’s Judgment

I was ready to be sought out by those who did not ask,

to be found by those who did not seek me.

I said, “Here I am, here I am,”

to a nation that did not call on my name.

I held out my hands all day long

to a rebellious people,

who walk in a way that is not good,

following their own devices;

a people who provoke me

to my face continually,

sacrificing in gardens

and offering incense on bricks;

who sit inside tombs,

and spend the night in secret places;

who eat swine’s flesh,

with broth of abominable things in their vessels;

who say, “Keep to yourself,

do not come near me, for I am too holy for you.”

These are a smoke in my nostrils,

a fire that burns all day long.

See, it is written before me:

I will not keep silent, but I will repay;

I will indeed repay into their laps

their iniquities and their ancestors’ iniquities together,

says the L ord;

because they offered incense on the mountains

and reviled me on the hills,

I will measure into their laps

full payment for their actions.

Thus says the L ord:

As the wine is found in the cluster,

and they say, “Do not destroy it,

for there is a blessing in it,”

so I will do for my servants’ sake,

and not destroy them all.

I will bring forth descendants from Jacob,

and from Judah inheritors of my mountains;

my chosen shall inherit it,

and my servants shall settle there.

Sharon shall become a pasture for flocks,

and the Valley of Achor a place for herds to lie down,

for my people who have sought me.

But you who forsake the L ord,

who forget my holy mountain,

who set a table for Fortune

and fill cups of mixed wine for Destiny;

I will destine you to the sword,

and all of you shall bow down to the slaughter;

because, when I called, you did not answer,

when I spoke, you did not listen,

but you did what was evil in my sight,

and chose what I did not delight in.

Therefore thus says the Lord G od:

My servants shall eat,

but you shall be hungry;

my servants shall drink,

but you shall be thirsty;

my servants shall rejoice,

but you shall be put to shame;

my servants shall sing for gladness of heart,

but you shall cry out for pain of heart,

and shall wail for anguish of spirit.

You shall leave your name to my chosen to use as a curse,

and the Lord G od will put you to death;

but to his servants he will give a different name.

Then whoever invokes a blessing in the land

shall bless by the God of faithfulness,

and whoever takes an oath in the land

shall swear by the God of faithfulness;

because the former troubles are forgotten

and are hidden from my sight.

The Glorious New Creation

For I am about to create new heavens

and a new earth;

the former things shall not be remembered

or come to mind.

But be glad and rejoice forever

in what I am creating;

for I am about to create Jerusalem as a joy,

and its people as a delight.

I will rejoice in Jerusalem,

and delight in my people;

no more shall the sound of weeping be heard in it,

or the cry of distress.

No more shall there be in it

an infant that lives but a few days,

or an old person who does not live out a lifetime;

for one who dies at a hundred years will be considered a youth,

and one who falls short of a hundred will be considered accursed.

They shall build houses and inhabit them;

they shall plant vineyards and eat their fruit.

They shall not build and another inhabit;

they shall not plant and another eat;

for like the days of a tree shall the days of my people be,

and my chosen shall long enjoy the work of their hands.

They shall not labor in vain,

or bear children for calamity;

for they shall be offspring blessed by the L ord—

and their descendants as well.

Before they call I will answer,

while they are yet speaking I will hear.

The wolf and the lamb shall feed together,

the lion shall eat straw like the ox;

but the serpent—its food shall be dust!

They shall not hurt or destroy

on all my holy mountain,

says the L ord.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

7. Your iniquities and the iniquities of your fathers together. Isaiah enlarges on that, which he had expressed briefly in the preceding verse; for he shews that the Jews are not now, for the first time, guilty of this treason, but that there is the ancient example of the fathers, in whose footsteps they closely follow. In like manner the Lord formerly complained that he had borne long with that people, and was at length wearied with them. He therefore describes the aggravated heinousness of the offense, by saying that the Jews follow the example of their fathers; as if he had said, “They are very bad eggs of bad crows;” for the more frequently and the more earnestly that men have been warned, so much the more must they be condemned for obstinacy, if they do not repent. Thus he shews that they disregarded warnings and threatenings, and persevered for many years in their baseness and impiety; that they may no longer bring forward any excuse or pretense, but, on the contrary, may know that they deserve severe punishment.

Here we see that the corruption which has flowed from the fathers is so far from being an excuse to the children, (as is alleged by ignorant persons, who commonly make use of this shield,) that, on the contrary, they draw down on themselves severer judgment. He adds יחדו, (yachdcav,) together. As if the Lord had said, that he gathers together, and, as it were, forms into a bundle, the crimes of the fathers and of the children, that he may at length punish them. Not that

“the son bears the iniquity of the father,” (Ezekiel 18:20,)

and endures the punishment which the father deserved, but that, since they carry on the crimes of their fathers, they must be included and condemned in the same judgment, while obstinacy shews that their diseases are incurable.

Because they have offered incense on the mountains. He glances at one kind of sin, under which, by a figure of speech in which a part is taken for the whole, he describes also the rest of their sins; for he means by it the whole of the revolt by which the people withdrew from the true worship, and devoted and gave themselves up to strange gods. This is the utmost verge of iniquities; for, when the fear of God has been taken away, we can have nothing sound or healthy in us. Thus he points out the source of all evils, which ought to be the more diligently observed, because men are highly pleased with themselves, and think that they deserve great praise, when they worship God according to their own fancy, and do not understand that nothing is more abominable in the sight of God than pretended worship, which proceeds from human contrivance. Beyond all doubt, the people desired to be acceptable to God by “offering incense on the mountains;” but it is not from the purpose of their mind, and from their intention, as they call it, that we must judge of their work. In preference to all men, we must listen to the voice of the Lord, who testifies that he is greatly dishonored, that we may not endeavor to defend ourselves by pleading our intention, which will render us doubly guilty before God.

Therefore I will measure back their ancient work. The word ראשנה (rishonah) may be explained in various ways, either “I will measure back with their antiquity,” or, “in the first place,” or “formerly,” or, “from the beginning.” But we must take into account the connection of the passage, from which the Prophet’s meaning will be clearly seen. Having spoken a little before about the works of the fathers, he undoubtedly ridicules those who made them a bulwark. It is a slight and useless defense, and indeed it is idle to plead before God the practices of the fathers, that is, their long-continued corruption; for in this way we bring down on ourselves a heavier judgment. And yet many men are so intoxicated by this pretense, that they think that no objection can be brought against it, and even refuse to listen to anything else. ²⁰⁵²⁰⁵ “Et ne veulent ouir autre chanson.” “And do not wish to hear any other song.” Antiquity, indeed, is highly venerable; but no man ought to value it so highly as to make the smallest diminution of the honor of God. This is a remarkable passage for convincing those who uphold superstitions by length of years, as if old established error ought to be accounted a law.

²⁰⁵ “Et ne veulent ouir autre chanson.” “And do not wish to hear any other song.”