The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary

1:18-20 “Come now, and let us reason together” The prophet has used the literary metaphor of a“court scene” (i.e., YHWH divorcing His people) to communicate the message of personalresponsibility and its consequences! This courtroom analogy continues.YHWH is ready to forgive if His people will repent and obey! If they refuse, the consequences ofcovenant obedience will come (cf. Leviticus 26; Deuteronomy 28).There are two VERBS expressing God’s invitation for Judah to dialog with the Divine Judge.1. come now (lit. “walk,” “go”), BDB 229, KB 246, Qal IMPERATIVE2. let us reason together, BDB 406, KB 410, Niphal COHORTATIVE, cf. Job 23:7Notice the result if (first “if” clause, v. 19) they respond appropriately (i.e., consent and obey, v.19).1. sins forgiven (from scarlet to white as snow)2. sins forgiven (from red to white wool)3. eat the best of the landNotice the result (2 nd “if” clause) if they refuse (BDB 549, KB 540, Piel IMPERFECT) and rebel (BDB598, KB 632, Qal PERFECT). They will be devoured (BDB 37, KB 46, Qal PASSIVE IMPERFECT).It is interesting that the Sovereign God calls on His covenant people to respond appropriately. Thisis the mystery of predestination and free will. Both are true. They form the basic orientation of thecovenant relationship initiated by God, but requiring a response on the part of His people. Thefellowship of Genesis 1-2 is restored in a redeemed, covenant relationship. The effects of the Fall canbe reversed (even within time). See Special Topic: Covenant at 1:19.} “Though your sins are as scarlet” Remember that dyed material in the ancient world could not bechanged (i.e., they had no bleach). God’s forgiveness (and forgetfulness) is miraculous but possible (cf.Ps. 103:11-14; Isa. 38:17; 43:25; 44:22; Mic. 7:19)! When God forgives, He forgets! Wow!The color red as a metaphor for sin may come from the previous phrase “hands are full ofbloodshed” mentioned in v. 15.1:19 There is a wordplay between v. 19, “obedience will open the door for abundance” (lit. “eat the bestof the land”; the VERB [BDB 37, KB 46, Qal IMPERFECT], which has always been God’s will) and thesame VERB in v. 20 translated “devoured” (Qal PASSIVE IMPERFECT or Pual IMPERFECT), if they do notrepent and obey. There are covenant blessings and responsibilities and they are connected (cf. Leviticus26; Deuteronomy 27-29)!} “If you consent and obey” Remember the covenants in the OT are both conditional andunconditional. They are unconditional as far as God’s promises, but they are conditional on mankind’sresponse (cf. Luke 6:46; James 2:14-26).SPECIAL TOPIC: COVENANTThe OT term berith (BDB 136), covenant, is not easy to define. There is no matching VERB inHebrew. All attempts to derive an etymological definition have proved unconvincing. However, theobvious centrality of the concept has forced scholars to examine the word usage to attempt to determineits functional meaning.Covenant is the means by which the one true God deals with His human creation. The concept ofcovenant, treaty, or agreement is crucial in understanding the biblical revelation. The tension betweenGod’s sovereignty and human free-will are clearly seen in the concept of covenant. Some covenants arebased exclusively on God’s character and actions.1. creation itself (cf. Genesis 1-2)2. the call of Abraham (cf. Genesis 12)30