Exegetical and Hermeneutical Commentary of Isaiah 1:27
Zion shall be redeemed with judgment, and her converts with righteousness.
Zion – See the note at Isa 1:8. The word Zion here is used to designate the whole Jewish people to whom the prophet had reference; that is, the inhabitants of Judah and Jerusalem, Isa 1:1.
Shall be redeemed – The word used here – padah – is employed in two senses in the Scriptures. It implies always the idea of deliverance, as from captivity, danger, punishment, slavery, sin. But this idea occurs:
(1) sometimes without any reference to a price paid, but simply denoting to deliver, or to set at liberty; and
(2) in other instances the price is specified, and then the word occurs under the strict and proper sense of redeem; that is, to rescue, or deliver, by a ransom price.
Instances of the former general sense occur often; as e. q., to deliver from slavery without mere ion of a price; Deu 7:8 : The Loan loved you, and redeemed you out of the house of bondmen. See also Jer 15:21; Jer 31:11. The idea of delivering in any way from danger occurs often; Job 5:20 : In famine he shall redeem thee from death, and in war from the power of the sword; 1Ki 1:29 : As Jehovah liveth, that hath redeemed my soul out of all distress. 1Sa 4:9. But the word often occurs in connection with the mention of the price, and in this sense the words rendered redeem are commonly used in the New Testament; see Exo 13:13; Num 18:15-17; compare Gal 3:13; 1Pe 1:18; Rev 5:9; Eph 1:17. Mat 20:28; 1Ti 2:6. In these last places, the blood of Christ, or his atoning sacrifice, is mentioned as the price, or the valuable consideration, by which deliverance from sin is effected; compare the note at Isa 43:3. In the case now before us, however, the word is used in the general sense, to denote that God would rescue and save his people from the calamities and judgments to which they were to be subjected on account of their sins. Though they were to be taken captive for their sins, yet they should again be delivered and restored to their land. The Septuagint evidently so understands it: Her captivity shall be saved with judgment and with mercy. The Chaldee Paraphrase renders it in a manner somewhat similar: But Zion, when judgment shall have been accomplished in her, shall be redeemed; and they who keep the law shall be returned to it in righteousness.
With judgment – In a righteous, just manner. That is, God shall evince his justice in doing it; his justice to a people to whom so many promises had been made, and his justice in delivering them from long and grievous oppression. All this would be attended with the displays of judgment, in effecting their deliverance. This might be evinced
(1) in keeping his promises made to their fathers;
(2) in delivering an oppressed people from bondage; and
(3) in the displays of judgment on the nations necessary in accomplishing the deliverance of the Jews. This is the common interpretation.
It may be, however, that the expression does not refer to the character of God, which is not at all the subject of discourse, but to the character of the people that should be redeemed. Before, the nation was corrupt; after the captivity, they would be just. Zion should be redeemed; and the effect of that redemption would be, that the people would be reformed, and holy, and just. This does not refer, properly, to redemption by the Lord Jesus, though it is equally true that that will be accomplished with justice, that is, in entire consistency with the character of a just and holy God.
Her converts – This is an unhappy translation. The Hebrew here means simply, they that return of her (margin); that is, those who return from captivity. It is implied that all would not return – which was true – but those who did return, would come back in righteousness.
With righteousness – This refers to the character of those who shall return. The prediction is, that the character of the nation would be reformed Isa 1:26; that it would be done by means of this very captivity; and that they who returned would come back with a different character from the nation at the time that Isaiah wrote. They would be a reformed, righteous people. The character of the nation was greatly improved after the captivity. Their propensity to idolatry, in a particular manner, was effectually restrained; and probably the character of the people after the captivity, for morals and religion, was not inferior to the best periods of their history before.
Fuente: Albert Barnes’ Notes on the Bible
Isa 1:27
Zion shall be redeemed with judgment
Evil in the Church
I.
WHAT ARE WE TO UNDERSTAND BY ZION. The word signifies a heap of stones–a monument–a sepulchre. This figuratively describes the literal Zion; and spiritually sets forth the visible and mystical Church. The true members of the Church of Christ are as lively stones, built up a spiritual house; and for their security God Himself has laid a foundation. (1Pe 2:5.) Every stone of this sacred building is hewn out of natures quarry, and when prepared by the transforming power of God the Holy Ghost is placed in that part of the spiritual edifice which it is appointed to occupy. And the building thus formed is, indeed, as the word Zion signifies, a monument–an everlasting monument of Gods grace; whilst a mere professing, but not a confessing, protesting, and believing Church may very properly be compared to a sepulchre. Hence Zion of old contained a church within a church; those who were circumcised outwardly in the flesh, and those whose circumcision was that of the heart. According to the New Testament we understand by Zion the Church visible and the Church mystical.
II. WHAT MAY BE CONSIDERED ZIONS TRANSGRESSION. If we look at Zion of old, we behold formality manifestly pervading the Church, and the most lofty and presumptuous hypocrisy characterising the outward worship of God. Now, turn your attention to the Church of God in her present state. Such an examination will bring to light many evils, which are serious hindrances to the spread of evangelical truth, and afford ground for sarcasm and opposition, to the enemies of the Church.
1. Pride.
2. Laodicean lukewarmness.
3. Abuse of doctrine and discipline.
III. ZIONS VISITATIONS AND CHASTISEMENTS. The history of the Church, as well as of nations, affords the most impressive evidence of the truth of that often fulfilled declaration, Be sure your sin will find you out. Rom 11:19-22; Eze 34:2-5; Eze 34:9-10; Rev 2:15; Rev 3:1-3; Rev 3:14-20.)
IV. ZIONS DELIVERANCE. In the exercise of justice, in the overthrow of the enemies of His Church and deliverance of His people, as well as by the faithful performance of His promises, God has engaged that Zion shall be redeemed with judgment and her converts (or those that return of her) with righteousness. (J. F. Witty.)
Redeemed with judgment
Jesus lived to die. It was a voluntary necessity. We are redeemed with judgment. The Judge has pronounced the sentence over the sacrifice: This is My beloved Son, in whom I am well pleased. The converted soul is redeemed with righteousness. Whom God hath set forth to be a propitiation through faith in His blood, etc. (T. Davies, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. With judgment – “In judgment”] By the exercise of God’s strict justice in destroying the obdurate, (see Isa 1:28,) and delivering the penitent in righteousness; by the truth and faithfulness of God in performing his promises.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Zion, the Jews that live in or near Zion, and worship God in Zion,
shall be redeemed, shall be delivered from all their enemies and calamities,
with judgment; or, by judgment, i.e. by Gods righteous judgment, purging out those wicked and incorrigible Jews, who by their sins hindered the deliverance of the people, and punishing and destroying their unmerciful enemies, who kept them in cruel bondage, as he did to the Babylonians, whereby he made the way open for their deliverance.
Her converts, Heb. her returners, those of them who shall come out of captivity into their own land,
with righteousness; or, by righteousness, i.e. either by my faithfulness, in keeping my promise of delivering them after seventy years; or by my goodness; for both these come under the name of righteousness in Scripture use.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. redeemedtemporarily,civilly, and morally; type of the spiritual redemption by theprice of Jesus Christ’s blood (1Pe 1:18;1Pe 1:19), the foundation of”judgment” and “righteousness,” and so of pardon.The judgment and righteousness are God’s first (Isa 42:21;Rom 3:26); so they become man’swhen “converted” (Rom 8:3;Rom 8:4); typified in the displayof God’s “justice,” then exhibited in delivering Hiscovenant-people, whereby justice or “righteousness” wasproduced in them.
convertsso MAURER.But Margin, “they that return of her,” namely theremnant that return from captivity. However, as Isaiah had not yetexpressly foretold the Babylonian captivity, the English Versionis better.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Zion shall be redeemed with judgment,…. The blessing of redemption by Christ is the source and foundation of the other blessings of grace, before mentioned, the little remnant are favoured with, as justification, pardon of sin, and conversion, Isa 1:18 Isa 1:25 it is of a spiritual nature; the redemption of the soul is a deliverance from the captivity of sin, Satan, and the law, and is plenteous and eternal; the objects of redeeming grace are “Zion”
and her converts; not the world, but the church is redeemed by Christ; for by Zion is meant, not a place, but people, even the church and people of God, who frequently bear the name of Zion in this prophecy, and in other passages of Scripture, both of the Old and of the New Testament; see Isa 49:14 compared to Mount Zion for its height and holiness; for being the object of God’s love, the instance of his choice, the place of his habitation; where his worship is, he grants his presence, and distributes his blessings; for its being a perfection of beauty, the joy of the whole earth, well fortified and immovable: and the redemption of the church by Christ is
with judgment; with the judgment and vengeance of God on Christ, and through the condemnation of him as her Head and representative; with the judgment of God, which is according to truth, in whose judgment she is truly redeemed by the blood of Christ, and really delivered from her bondage, according to his justice and holiness, which are glorified by it: but here the redemption of Zion seems to mean a more glorious state of the church, a restoration of her to her former glory, or to a greater, which will be in the latter day, and may be discerned as drawing near by the signs of the times fulfilling,
Lu 21:28 whereby the truth and faithfulness of God, in his promises concerning it, will be honoured, and he will appear to be a God of judgment:
and her converts with righteousness; so called, not because converted by the church, for conversion is God’s work, and not man’s; no man can effect his own conversion, he is passive in it; nor can any others, not their nearest friends and relations; they can only pray for it, as Abraham did for Ishmael, and bring them under the means; nor are ministers sufficient, only instruments of conversion neither Zion’s ministers nor members can convert one sinner: but they are so called, either because converted “in” her, through the ministry of the word as a means, preached in the midst of her, Ps 87:5 or because converted “to” her, Isa 60:5 being made to submit to the ordinances of the church, and to join themselves to it. “Converts” are the objects of redemption by Christ; all that are redeemed are, sooner or later, converted; and all that are converted are redeemed; and the redemption of them by his blood is consistent “with” the “righteousness” of God; for hereby sin is fully condemned and punished; the justice of God has all its demands, and the law is completely fulfilled; and so the end of God is answered, which is to declare his righteousness by it. Moreover, in the latter day, when there, will be a redemption and deliverance or the church out of all her troubles and distresses, her converts will manifestly appear to be all righteous, being justified with the spotless righteousness of Christ,
Isa 60:21.
Fuente: John Gill’s Exposition of the Entire Bible
Isa 1:27 presents it in a brief and concise form: “Sion will be redeemed through judgment, and her returning ones through righteousness.” Mishpat and tzedakah are used elsewhere for divine gifts (Isa 33:5; Isa 28:6), for such conduct as is pleasing to God (Isa 1:21; Isa 32:16), and for royal Messianic virtues (Isa 9:6; Isa 11:3-5; Isa 16:5; Isa 32:1). Here, however, where we are helped by the context, they are to be interpreted according to such parallel passages as Isa 4:4; Isa 5:16; Isa 28:17, as signifying God’s right and righteousness in their primarily judicious self-fulfilment. A judgment, on the part of God the righteous One, would be the means by which Zion itself, so far as it had remained faithful to Jehovah, and those who were converted in the midst of the judgment, would be redeemed – a judgment upon sinners and sin, by which the power that had held in bondage the divine nature of Zion, so far as it still continued to exist, would be broken, and in consequence of which those who turned to Jehovah would be incorporated into His true church. Whilst, therefore, God was revealing Himself in His punitive righteousness; He was working out a righteousness which would be bestowed as a gift of grace upon those who escaped the former. The notion of “righteousness” is now following a New Testament track. In front it has the fire of the law; behind, the love of the gospel. Love is concealed behind the wrath, like the sun behind the thunder-clouds. Zion, so far as it truly is or is becoming Zion, is redeemed, and none but the ungodly are destroyed. But, as is added in the next verse, the latter takes place without mercy.
Fuente: Keil & Delitzsch Commentary on the Old Testament
27. Zion shall be redeemed with judgment He confirms the same doctrine; and because the restoration of the Church was hard to be believed, he shows that it does not depend on the will of men, but is founded on the justice and judgment of God; as if he had said, that God will by no means permit his Church to be altogether destroyed, because he is righteous. The design of the Prophet, therefore, is to withdraw the minds of the godly from earthly thoughts, that in looking for the safety of the Church they may depend entirely on God, and not cease to entertain good hopes, although instead of aids they should see nothing but obstructions. It is a great mistake to consider justice and judgment to refer to the Church, as if Isaiah were speaking about the well-ordered condition of a city; for the plain meaning is what I have stated, that though men yield no assistance, the justice of God is fully sufficient for redeeming his Church. And, indeed, so long as we look at ourselves, what hope are we entitled to cherish? How many things, on the contrary, immediately present themselves that are fitted to weaken our faith! It is only in the justice of God that we shall find solid and lasting ground of confidence.
And they that return to her (30) This second clause points out the manner of their deliverance; namely that the exiles, who had been widely dispersed, will again be gathered together.
(30) In the English version it is rendered, her converts; but the marginal reading is, And they that return of her. “That is,” says Jarchi, “those who are in her (in the city of Zion) that repent.” — Ed.
Fuente: Calvin’s Complete Commentary
THE TWOFOLD EFFECT OF DIVINE JUDGMENTS
Isa. 1:27-28. Zion shall be redeemed with judgment, and her converts with righteousness: and the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed.
These verses are closely and vitally connected: it is a mistake to separate them, as in the Authorised Version. Their meaning would be conveyed to the English reader, if they were translatedZion shall be redeemed with judgment, and her converts with righteousness; and thereby also the transgressors and sinners shall be destroyed, yea they that forsake the Lord shall be consumed [463] By judgment is meant the doom which in the preceding verses had been threatened against guilty Jerusalem (e.g., Isa. 1:18): this judgment would be a manifestation of Gods punitive righteousness, and the declaration is that the infliction of this judgment would have a twofold effectit would redeem Zion and her converts, and it would destroy the transgressors and sinners.
[463] The word together does not mean that the transgressor shall be destroyed together with the sinner; but that the destruction of this one class, called both transgressors and sinners, shall come in close connection, together with, the salvation of the penitent who are brought back to God by correction, as is said in the previous verses. The same sort of infliction that reclaimed the converts (Isa. 1:27), bardened and sealed over to ruin those who would still forsake the Lord.Cowles.
The diverse effects of Divine judgments is a matter well worthy of our study.
I. One effect of those judgments by which God manifests His righteous indignation against sin is to redeem His people from their transgressions. A prolonged period of peace and prosperity such as the Jews enjoyed under Uzziah is always perilous to the vital religion of a nation. Formalism is apt to prevail. The lines of demarcation between the Church and the world are apt to be effaced; Zion is apt to become merged in Jerusalem. In love to His people, God is therefore compelled to send upon their nation great calamities. These lead to searchings of heart, and reformations of conduct and character. Men learn again to wait upon God, and reverently to regard His will (Isa. 26:9). The Church shines once more with the glory of spiritual conformity to God, and the result is that she is increased by converts from the world: to these also the season of judgment is also the season of redemption. But,
II. Another effect of Gods judgments is to harden the obdurate. His chastisements lead some men to further acts of rebellion against Him (Isa. 1:5). Like Pharaoh, they harden themselves more and more as God sends plague after plague upon them (Exo. 8:19; Exo. 8:32, &c.) Hence seasons of public calamity (such as that of the plague in London, &c.) have always been seasons of public crime. Transgressors madly dare Omnipotence to a trial of strength, and the result is their utter destruction.
Our subject as thus unfolded gives rise to the following practical reflections
1. In a season of national or individual prosperity we should be especially watchful and prayerful against conformity to the world [466]
2. We should not regard judgments that come upon our nation or ourselves merely as calamities: they may be Gods angels sent in truest mercy, and they bring with them to the people of God great moral and spiritual compensations.
3. Judgments, when they come upon us, afford us an admirable test of our real character: if we be indeed the people of God, they will lead us to submission and to more earnest strivings after holiness; but if they awaken within us a spirit of murmuring, of repining, of resentment against God, we have good cause to suspect that our religion has never been the work of God in our hearts [469]
4. In the season of judgment we really have only one alternative before usto turn or burn. No stoutness of heart will enable us to resist Gods consuming wrath against iniquity (Mal. 4:1).
[466] How often does worldly prosperity tend to this lapsing of the soul from God! How often do our very outward mercies and blessings superinduce this spiritual languor and decay! It is with believers individually as with the Church collectivelythey are never in a condition less favourable to spiritual health and advancement than when they have no trial or cross to brace their energies and invigorate their graces. The soldier gets supine after battle. History tells us how the bravest veterans of the great Carthaginian general got demoralised and degenerate when, victory over, they sat down to rejoicing and revelry, before the gates of Capua; they never were the same heroes again.Macduff.
[469] As it is easy to know a piece of gold from a piece of brass when they come both to the anvil and be stricken with the hammer, for brass will not be handled, but when it cometh to the beating breaketh and maketh a sharp din and irksome, but gold soundeth sweetly, and is pliable; so when the hypocrite cometh between the anvil and the hammer of affliction, he breaketh with impatience, and lamenteth in blasphemies against God; whereas a faithful Christian praiseth God, and layeth out his heart, submitting himself willingly under the Lords hand that striketh him.Cawdray, 15981684.
FORSAKING THE LORD
Isa. 1:28. They that forsake the Lord shall be consumed.
I. The guilt of forsaking the service of the Lord.
1. Man is bound by the law of his nature to obey that Almighty Being by whom he was made an intelligent and immortal creature. Every discovery which reason opens to him of the transcendant perfections of the Lord of the universe urges the duty of offering to this great and glorious Being the homage of his heart and life. Every days preservation increases his obligation to serve his gracious Preserver.
2. Many in forsaking the Lord violate their own express and solemn engagements (Heb. 10:29).
II. The folly of forsaking, &c. If we do so, we shall
(1) incur the reproaches of our own mind;
(2) forfeit the esteem and confidence of all good men;
(3) forfeit the favour and incur the wrath of God. And for what are all those tremendous sacrifices made? For the pleasures of sin, which are but for a season!
III. The danger of forsaking, &c.shall be consumed. The threatened doom is
(1) awful;
(2) certain.J. H. Hobart, D.D., Posthumous Works, ii 220229.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(27) Zion shall be redeemed with judgment . . .Better, through justice. The condition of the redemption which primarily proceeds from the compassion of Jehovah is found in the renewed righteousness of man to man described in the preceding verse. Without that no redemption was possible, for that was of its very essence.
Her converts.Literally, those that turn. The conversion implied is obviously not that of Gentiles to the faith of Israel, but of Israelites who had gone astray. The word is the same as that which meets us in the name of Shear-jashub (the remnant shall return), and is prominent in the teaching of Jeremiah, Turn ye, and live (Isa. 3:12; Isa. 3:14; Isa. 4:1, et al.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 1:27 Zion shall be redeemed with judgment, and her converts with righteousness.
Ver. 27. Zion shall be redeemed in judgment. ] Or, By judgment executed on her enemies, who are also God’s enemies. Isa 1:24
And her converts.
In righteousness.
a Hist. of Modern Divines, by Lupton.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 1:27-31
27Zion will be redeemed with justice
And her repentant ones with righteousness.
28But transgressors and sinners will be crushed together,
And those who forsake the Lord will come to an end.
29Surely you will be ashamed of the oaks which you have desired,
And you will be embarrassed at the gardens which you have chosen.
30For you will be like an oak whose leaf fades away
Or as a garden that has no water.
31The strong man will become tinder,
His work also a spark.
Thus they shall both burn together
And there will be none to quench them.
Isa 1:27-28 Note the parallelism.
1. Isa 1:27, the people of the restored city (Isa 1:26 lines 3 and 4) will be characterized by justice and righteousness
2. Isa 1:28, the one who refuses to repent (turn back) will be crushed and come to an end
Therefore, there is synonymous parallelism within Isa 1:27-28, but antithetical parallelism between Isa 1:27-28.
There is some question about Isa 1:27. Does it describe what God is doing and will do or does it describe faithful covenant people? The answer is yes. God wants a righteous people to reflect His character to the lost nations. These qualities are objective (God) and subjective (believers).
Isa 1:29 This verse describes Judah’s idolatry. It could refer to
1. Ba’al, Asherah worship at local shrines (i.e., Asherah was symbolized by a live tree or carved stake, cf. Isa 57:5, which also mentions the sacrificing of children to Molech)
2. worship at sacred trees (local gods, cf. Isa 65:3; Isa 66:17)
3. worship in sacred gardens often associated with a secret place for idolatry. In ANE literature temples and special gardens were often connected.
It must be added that it is possible that the paragraph (Isa 1:27-31) refers to the exploitation and materialism of the wealthy classes of Judean society. The references in Isa 1:29 are to choice property (i.e., violation of YHWH’s special love toward the poor, ostracized, powerless) and not idolatry (i.e., violation of YHWH’s uniqueness).
Read the chapter and decide for yourself! Whichever it is, it fails to reflect YHWH’s character to the nations!
Isa 1:30 fades This VERB (BDB 615, KB 663, Qal ACTIVE PARTICIPLE) is used metaphorically for the fleetingness of human existence (cf. Isa 34:4; Isa 64:6; Psa 90:5-6).
Isa 1:31 Fire is often associated with judgment or cleansing (i.e., Isa 6:13; Jer 4:4; Amo 5:6).
SPECIAL TOPIC: FIRE
NASBthe strong man
NKJV, NRSV,
NJBthe strong
LXX,
PESHITTAtheir strength
REBthe strongest tree
JBthe men of high estate
This ADJECTIVE (BDB 340) is found only here and Amo 2:9, both in context that relates to trees (cf. Isa 1:29-30). Possibly the REB is best. It refers to idolatry involving wood, trees, or a garden.
tinder This term (BDB 654), in its VERBAL form, usually means shaken out (cf. Isa 33:9; Isa 33:15), but the NOUN, used only twice in the OT, refers to the string/rope (tow) from flax (cf. Jdg 16:9).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How long did Isaiah serve as the chief prophet for Judah?
2. Why is God spoken of in such anthropomorphic terms?
3. Is God displeased with sacrifice?
4. Define a person’s responsibility in salvation, OT and NT.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
redeemed = delivered Hebrew. paddah.
her converts = they that return of her.
Fuente: Companion Bible Notes, Appendices and Graphics
redeemed: Isa 5:16, Isa 45:21-25, Rom 3:24-26, Rom 11:26, Rom 11:27, 2Co 5:21, Eph 1:7, Eph 1:8, Tit 2:14, 1Pe 1:18, 1Pe 1:19
her converts: or, they that return of her, 1Co 1:30
Reciprocal: Isa 4:3 – shall be Isa 33:5 – he hath Isa 44:22 – return Isa 62:1 – the righteousness Jer 30:20 – children Dan 8:14 – then Oba 1:17 – there shall be holiness Mal 3:4 – the offering
Fuente: The Treasury of Scripture Knowledge
Isa 1:27-28. Zion shall be redeemed Shall be delivered from all their enemies and calamities; with judgment By the exercise of Gods strict justice in destroying the obdurate; by purging out those wicked and incorrigible Jews, who, by their sins, hindered the deliverance of the people; and by punishing and destroying their unmerciful enemies who kept them in cruel bondage; and her converts Hebrew, , her returners, those of them who shall come out of captivity into their own land; with righteousness Or, by righteousness; either by Gods faithfulness, in keeping his promise of delivering them after seventy years, or by his goodness; for both these qualities come under the name of righteousness in the Scriptures. And, or rather, but, the destruction of the transgressors, &c., shall be together Though I will deliver my people from the Babylonish captivity, yet those of them who shall still go on in their wickedness, shall not have the benefit of that mercy, but shall be reserved for a more dreadful and total destruction.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:27 Zion shall be redeemed with {m} judgment, and her converts with righteousness.
(m) By justice is meant God’s faithful promise, which is the reason for the deliverance of his Church.
Fuente: Geneva Bible Notes
The fate of the wicked 1:27-31
Even though Zion (a poetic synonym for Jerusalem) will experience redemption by God’s justice and righteousness (Isa 1:25-26), the Lord will destroy individuals who continue in their sins and do not repent. This is the first occurrence of "redemption" as well as "Zion" in Isaiah, both of which received considerable attention from this prophet. The Israelites had turned to objects of idolatry ("oaks") and places of idolatry ("gardens," Isa 1:29), and in doing so had forsaken the Lord. God had chosen Israel, but Israel had chosen a tree! It is impossible to turn from the Lord and not turn to an idol. God’s people would feel betrayed because of their choice one day (cf. Isa 29:3; Isa 45:7; Psa 34:5; Psa 119:6). Those who consider themselves strong and self-sufficient, as oaks and gardens, but rely on the creation rather than the Creator to sustain them-will wither and dry up (Isa 1:30). Both they and their works will inevitably burn in the fires of God’s judgment, like felled trees.