b. The case against Judah (1:2-31)

The form that Isaiah employs is that of a court case (a rîb). Yahweh, speaking in the first person, pleads his case against Judah and asks the entire creation to serve as a witness (v.2). Even though Yahweh has acted as a loving parent to his children, they have acted with far less intelligence than dumb animals and have turned their backs on God and forsaken him (vv.2-4).

Here we first encounter the appellation for God that occurs frequently in Isaiah: “the Holy One of Israel.” Note that it comes in the context of moral wrongdoing (see v.4). This suggests that inherent in the word holy (qodesh), is the idea of moral character. To turn one’s back on and to spurn the Holy One of Israel is, according to the context of this verse, to be sinful, loaded with guilt, evildoers...given to corruption.

The Daughter of Zion (v.8) is another name for Jerusalem. These verses may reflect the situation when Sennacherib laid waste all of Judah except Jerusalem. It was a time of severe hardship. The ultimate indictment of his people is given in the comparison with Sodom and Gomorrah, the infamous cities of Ge 19. Only the grace of God prevented Judah from receiving the same fate.

Isaiah reveals the hypocrisy of their worship (vv.10-15). The religious leaders have increased their religious activities in direct proportion to their disobedience to God. God would have none of this. He hates their duplicity.

In vv.16-20 the prophet gives a prescription for wholeness. Straightforward and powerful, it focuses on both inner motivation (“wash and make yourselves clean”) and outer action (“stop doing wrong, learn to do right”). He then delineates what the right is in v.17. V.18 is a powerful appeal to their reason. The prescription makes sense. If they follow it, they will be made whole. If they do not, if they rebel, they will be destroyed.

In vv.21-28 history is presented as a prelude to the future. The prophet, in keeping with biblical tradition, recalls the past in order to shape the future. The city has become a harlot, full of impurities and corruption. But it once was faithful, full of justice and fine silver. Therefore God will restore the city. He will purge the dross and impurities so that it will once again be the faithful city.

Vv.29-31 are an addendum. The sacred oaks were objects of worship and therefore of idolatry. Here they have parabolic significance. Judah will become like the object it worships, like an oak now dried up, like tinder that is set on fire and utterly destroyed.