The Disciplined Order of Christ

            In this essay we are studying chapter 59.  In verses 1-8 Isaiah paints a picture of a sinful society that has fallen apart.  Verses 1-2 explain in general terms why God doesn’t answer their prayers, and why God seems so far away from them.  Isaiah begins by saying what it is not.  It is not because God is too weak (that is the meaning of the image of his hand being too short).  And it is not because God is insensitive (the image of his ear being too dull, literally “heavy”).  Rather it is their sins that are barriers between them and God.  Indeed their sins hide God’s face from them.  Isaiah’s logic is simple and powerful.  God is neither powerless nor insensitive, but he is holy.  and that is why sin separates us from him. 

            In verse three Isaiah moves to a description of their sin.  Their hands are bloody and they have spoken lies.  Notice the technique of moving from a lesser to a greater specificity: from the hand (literally the “palms”) to the fingers and from the lips to the tongue. 

            He continues in verse four by declaring that the legal system is corrupt.  People bring unjust lawsuits and lie to gain what they want.  And the result is “mischief” (the NIV translates it “trouble) and iniquity.  That sounds a lot like our culture today, although it appears that they were further down corruption road than we are. 

            Verses 5-6 present quite a picture of the results of such a sinful society.  It produces “adders’ eggs” and a “spider’s web.”  The term used here for “serpent” does not reveal what kind of snake it was, though it had to be a type that does not give birth to live young.  The image of serpent’s eggs is a powerful one, because whether one eats them or crushes them to let out the babies, the result is the same.  The venom of the baby snakes is as potent as that of the adults.  The image of the spider’s web also is strong.  A spider’s web is near impossible for insects, once caught, to work free from.  When caught in a web, they become the spider’s dinner.  On the other hand a spider’s web is useless to human beings.  For example, they cannot be used to make clothing.  These images correctly picture a society that promotes sin and violence.  Those in positions of power take advantage of those who are not; and they do it by force, if necessary. 

            Verse seven returns to the behaviors of the people in such a society.  Isaiah was dealing with this topic back in verses 3-4.  Here Isaiah turns to the image of their “feet” and “thoughts.”  “Their feet run to evil.”  The idea is that those who are quick on the feet can be first to take advantage of others by shedding innocent blood. 

            And the people’s “thoughts are thoughts of iniquity.”  The word for “thoughts” here is the same one as in 55:8-9, which read, “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.  For as the heavens are higher than the earth, so my ways are higher than your ways, and my thoughts than your thoughts.  Oswalt says that the word for “thoughts” refers to the plans or schemes that these evil people were hatching in their minds.  The result of such evil thinking is desolation (NIV says “ruin”) and destruction.  Notice the use of the words “highway” and “way.”  We have seen this as a theme throughout the book. 

            Verse eight shows what they should be experiencing as God’s people.  They should be experiencing peace.  But they do not know “the way of peace.”  They also should be experiencing justice.  But there is none.  Obviously, the solution to their problem is to replace their thoughts with the thoughts of God.  But they don’t do it. 

            In verses 1-8 we have seen Isaiah accuse Israel of terrible sinfulness.  And there is no deliverance under their present circumstances.  Now in verses 9-15a, Isaiah says that another result of their sinfulness is no justice.  Notice the “therefore.”  Therefore, based on what I have just told you, namely, the extent of your great sinfulness, “justice is far from us.”  Also please notice the switch to the first person.  “Justice is far from us, and righteousness does not reach us.”  Isaiah doesn’t separate himself from the sinners.  He is part of Israel, and he shares the pain that their sinfulness has brought upon the nation.  That switch to the first person represents another change.  The prophet is now speaking on behalf of the people. 

            The image of blindness in verse 10 is important.  Back in 42:7 Isaiah had declared that the divine Servant would open the eyes of the blind.  Here in verses 9-10, using the same words that he used in 58:10 (light, darkness, gloom, and noon), Isaiah makes the opposite point.  There, darkness and gloom became light.  Here, light is seen as darkness; and blindness is the result.  Oswalt suggests that Isaiah is saying that things are not always what they seem. 

The same circumstances will seem different to different people, depending on their inner state.  What is incredible darkness to one is as bright as noon to another.  And what is noon to one is pitch-black to another.  If we have the sense of God’s presence and care, the most confusing circumstances will offer little cause for alarm.  But without that sense, the most pleasant prospects soon become gray and dismal. 

The growling and mourning in verse 11 indicate the high level of frustration present among the people.  Justice and salvation seem far away from them. 

            Isaiah, speaking for the people, confesses their sinfulness in verses 12-15a.  Verse 12 indicates that the sins of the people are so numerous that they are piled up before God.  And they know it. 

            Verse 13 contains six infinitive forms [infinitive absolutes] that lay out their sins: “transgressing and denying the Lord,” “turning away from following our God, talking oppression and revolt, conceiving lying words, and uttering them from the heart.”  It is not obvious from the NIV translation that these verb forms all are the same.  But they are. 

            In verses 14-15a Isaiah returns to the subject matter of verse nine, namely justice and righteousness.  Here he adds truth and honesty.  These four characteristics together should prevail in the society, but they do not.  Justice is turned away at the gate; righteousness stands at a distance; truth is shut out from the public square; and honesty (like righteousness) can’t even get there.  Not only is truth lacking, but also those who try to avoid evil are taken advantage of, or perhaps even persecuted. 

            Beginning at 15b Isaiah turns to God’s perspective again.  The “it” that the Lord saw in verse 15b was the terrible sin and injustice laid out in the previous verses.  Once again it is clear that God must intervene personally to solve the problem, and he did. 

            In verse 17 Isaiah presents God’s intervention to save his people with the image of a warrior preparing for battle.  Interestingly, no offensive weapon is mentioned.  In verse 18 Isaiah depicts the vengeance as a repayment of wrath.  He probably intended a play on words here.  The word for “repay” is from the same root as the word for “peace.”  The idea is that God will pacify his enemies with his wrath in contrast to giving peace to those who are in relationship with him (57:19). 

            Verse 19 continues the thought of verse 18.  From West to East god’s enemies will fear his name (that is his reputation and character) and his glory.  His wrath will be like a flooding stream powered by the wind. 

            Verse 20 makes it clear that God takes the warrior stand to conquer his enemies in order to redeem his people.  Zion typifies all of God’s people.  As terrible as God’s wrath is, he offers it reluctantly.  He wants to save, not destroy.  But one has to turn from sin in repentance. 

            Verse 21 ends the chapter and the section.  God, through Isaiah, covenants with his redeemed people (and that includes us) to send his Holy Spirit upon us to enable us to serve him.  He will put his words in our mouths and in the mouths of our succeeding generations, to witness to the world.

            In this essay we are studying chapter 58.  Israel’s sin situation laid out in chapter 57 was so serious that God told Isaiah to shout loudly in a voice like a trumpet an announcement about their rebellion and sin.  The word translated “trumpet” is shophar.  The shophar, usually make from a ram’s horn, was the primary means of getting attention in a Jewish community.  It made a very loud, piercing sound.  When the shophar was blown, everyone would stop dong what they were doing and pay attention.  It could be the sounding of an alarm, or a call to some community activity.  In time of war the shophar called the troops to action, etc.  So the image of shouting with a voice like a shophar was a strong one.  Isaiah was to make the announcement as strongly as possible. 

            Verse two reveals something important about whom the sinners were.  They were people who were seeking God every day, people who believed they were pleasing God.  They “practiced righteousness,” at least they thought they did.  They kept the ceremonial law; they asked God to work righteous judgments; and they delighted in drawing near to God through their worship.  Isn’t that interesting?  It’s also a little scary.  We are religious people who believe we are pleasing God with our worship.  Should this give us pause? 

            Now then, verses 3-5 give us further insight into their attitude.  Before we talk about the content of these verses, let me say a word about fasting.  As you know, fasting is to deny oneself something for a certain period of time, usually food.  The only required fast day in the Mosaic Law was the Day of Atonement (Lev. 16).  But individual Jews fasted, and leaders in Israel occasionally called for fast days down through the years (Judg. 20:26; 1 Sam. 7:6, 31:13; 2 Sam. 12:21-23; 1 Kgs. 21:27; Ezra 8:23; Neh. 1:4; Est. 4:16). 

            Interestingly, in the first part of verse three we see these religious sinners complaining about God: “Why do we fast, but you do not see?  Why humble ourselves, but you do not notice?”  Do you see their problem?  They thought they should be rewarded for their piety.  In other words, they did what they did in order to get what they wanted from God.  Their piety was a means of manipulating God for their own purposes.  At heart, that is paganism.  As we know, true biblical religion calls us to surrender our manipulative self-interest and receive from God those blessings he wishes to bestow. 

            The second part of verse three and verses 4-5 give us God’s perspective on the matter.  We could even say it is his response to the complaint.  “Look you serve your own interest (literally “desire”) on your fast day, and oppress all your workers.”  Now the situation becomes even clearer to us.  These people are very religious; they engage in a lot of pious activity; but they only do it to get their own way; and the fact that they oppress their workers indicates that their religion doesn’t touch the rest of their lives. 

            Isaiah is using hyperbole in verse four.  And the listeners probably were shocked and offended by his charge that they fasted in order “to quarrel and fight.”  Of course they would deny fasting in order to promote strife.  But Isaiah made his point.  Unfortunately scholars are not entirely sure what the point was.  The most likely suggestion is that God was saying through Isaiah that their mistreatment of the poor negated their pious acts.  That’s why their fasting did not make their “voice heard on high.”  I wonder how many Christians think that their pious activities are pleasing God, while their actions in life prove them wrong. 

            Now then, having set forth the people’s idea of fasting and part of God’s response, God continues his response through Isaiah in verses 6-12.  In these verses God declares that his vision of fasting, in contrast to that of Israel, includes loosing the bonds of injustice, letting the oppressed go free, sharing food with the hungry, finding shelter for the poor (see NIV), clothing the naked, and not hiding from their “own flesh and blood” (NIV).  In other words, they should be helping other people rather than abstaining from food. 

            The last clause of verse seven literally reads “your flesh.”  Scholars debate whether it means their “kin” or relatives (NRSV), or whether it means other people generally (NIV).  It’s one of those “pay your money and take your choice” situations. 

            Notice in verses 8-9a that there are four positive consequences of doing the kind of “fasting” that God wants them to do, namely helping others, especially the poor.  First, their light would “break forth like the dawn.”  Light penetrates into and dissipates darkness.  Of course the Lord was talking about spiritual light and darkness here. 

            Second, their healing would “spring up quickly.”  Again I think the emphasis in Isaiah’s mind would have been spiritual healing, but all kinds of healing would be part of it. 

            Third, their “righteousness” would go before them.  The Hebrew word literally means “righteousness,” or “righteous one.”  So I’m not sure why the NRSV translators used “vindicator,” with a note offering “vindication as an alternative.  Translating it as “righteous one” opens up the possibility of a reference to the Lord himself, in which case the Lord would be the vanguard and the “glory of the Lord” the rear guard.  Notice the Exodus imagery.  But scholars generally agree that the reference is to the people’s righteousness in the sense of the good works that would lead to these benefits. 

            Finally fourth, we see the most significant benefit of all.  The presence of God would be with them.  The Lord would answer their calls for help and be there for them. 

            Verses 9b-10a tell us what we should do.  Some of it is repetitious of what we saw in verses 6-8.  We must remove the yoke of oppression; we must stop mocking one another (that’s the finger-pointing), and stop the malicious talk (NIV).  In other words, the poor must no longer be seen as objects of scorn and contempt.  They must be seen as persons of worth and dignity.  Offering food to the hungry is mentioned once again.  If we will do these things instead of depriving ourselves of food, then our light will rise, the Lord will guide us; he will satisfy our needs, and he will strengthen our bones, meaning our bodies.  Indeed we will become like a watered garden and a spring of water.  In other words we will produce an abundance of gifts to share with others, and we will overflow with the life-giving water of the Holy Spirit. 

            Verse 12 mentions another benefit.  “Your ancient ruins shall be rebuilt.”  At one level Jerusalem is meant.  Cyrus rebuilt it in the sense of permitting it to happen and providing some support (45:13).  But the Jews did the actual work.  At a deeper level, this points to the restoration and rebuilding of their spiritual lives. And it is at that level we can apply it to our lives. 

            In verses 13-14, Isaiah turns to the subject of Sabbath Keeping.  This proves that the main issue of the chapter is not fasting per se.  The main issue is what pleases God.  Sabbath keeping was another example of religious ceremony, like fasting.  And like fasting, it had to be done for the right reasons.  They were to honor the Sabbath in order to worship God and surrender their lives to him, rather than do it to try to manipulate God for their own purposes.  Verse 14 ends the chapter by declaring that if they would do this for the right reasons, they would “delight in the Lord,” they would “ride upon the heights of the earth,” a poetic way of saying they would be with the Lord; and they would enjoy the heritage of their ancestor, Jacob, which ultimately means eternal salvation.

            In our last essay we studied Isaiah 56:1-57:2.  In this essay we are studying 57:3-21.  In 53:3-4 we see language of contrast: “But as for you.”  By this phrase God contrasts Jews in general with the righteous ones of verses 1-2, and he calls them before himself for judgment.  Rather than being children of Abraham, he calls them children of “a sorceress,” “an adulterer,” and “a whore” (v. 3).  Apparently they had been mocking others, perhaps the righteous ones of verses 1-2 (v. 4). 

            In verses 5-8 God accuses the Jews of serious idolatry and of practicing the nastiest practices of the Canaanite religions.  It is doubtful that many Jews were as blatant in their idolatry as this, or as disgusting in their religious practices, as the accusation implies.  Isaiah was using hyperbole to make God’s point. 

            First, he accuses them of fertility worship, which involved the use of ritual prostitutes in the sacred groves.  And he accuses them of child sacrifice, the most disgusting practice of the Canaanite religions, which took place in the valleys.  Low places, such as wadis, dry gullies cut out by rushing water, like the groves, were common places of worship.  As we shall see in the next verse, mountains were a third favorite place for pagan worship.  Notice in verse six that God asks rhetorically and rather sarcastically, if he is supposed to be appeased by all of this paganization of Israelite religion.  And of course the implied answer is that he is not. 

            In verse seven, Isaiah turns to pagan worship on the mountains, the third favorite place for the practice of Canaanite religions.  The specter of ritual prostitution once again is raised when Isaiah mentions that the Jews had set their beds there. 

            Verse eight is difficult to understand, but we can get the basic point.  It begins, “Behind the door and the doorpost you have set up your symbol.”  The word translated “symbol” literally means “memorial.”  Scholars are not certain what was intended here, but most believe it refers to some sort of pagan symbol.  The NIV translators even inserted the word “pagan” into their translation.  Whatever the hidden object was, for Isaiah it symbolized the Jews’ forsaking of God for pagan ways, including ritual prostitution.  So we can at least understand from this verse that Israel had turned her back on God and had taken other gods as lovers. 

            Now there is a translation problem at the end of the verse as well.  The NRSV translates the last clause, “you have gazed on their nakedness.”  And the NIV translates it almost exactly the same way.  But the phrase literally reads, “gaze on a hand.”  As you can see, the translators recognized that the Jewish culture sometimes used the word “hand” with a sexual connotation.  And scholars point to parallels in the Egyptian culture.  This could be referring to the pagan symbol hidden behind doors mentioned earlier in the verse.  At any rate, God is accusing Israel of deserting him for other gods. 

            Having dealt with the matter of fertility worship and the ritual prostitution that went with it, second, in verses 9-10 God accuses Israel of child sacrifice.  Molech was a popular Canaanite god with whom child sacrifice was closely associated.  The god Molech and child sacrifice are closely tied together several times in the Old Testament. 

            Some scholars suggest that Molech represents foreign countries that Israel allied herself with, and they interpret the oil and perfumes as items for trade.  That doesn’t really fit the context.  Molech represents a foreign god that Israel had begun to worship, even to the point of child sacrifice.  And the oil and perfumes suggest that Israel sought to impress the god by adorning herself with these substances. 

            As the verse continues, it becomes clear that literal countries are not intended.  Isaiah says that Israel even sent envoys to Sheol, the realm of the dead.  This suggests that some in Israel even had begun to worship the gods of the underworld, Death and Pestilence.  The first half of verse 10 tells us that Israel wearied of her wondering after other gods, but she never said that the quest was useless.  That’s why she kept at it. 

            At this point God begins to call Israel to account.  In verses 11-13 we see that the people of Israel had lied to God, had forgotten him, and indeed, hadn’t even given him a thought.  And God had been silent for so long about their sins that the people no longer feared him.  But Isaiah declares that the day is coming when God’s silence will end.  A day of judgment is coming when God will expose their “righteousness and works.”  And what he sees will not help them.  It won’t help them, because what they think is righteousness, namely the pagan practices, actually is sinfulness. 

            Verse 13 informs us that Israel’s idols will not be able to deliver them on that judgment day.  When they pray to the idols, the wind will carry them away.  But the verse ends on a positive note.  It is not too late to repent and believe.  They still can “possess the land” and inherit God’s “holy mountain.” 

            Now then, building on that positive word at the end of verse 13, Isaiah goes on in verses 14-16 to show what God will do for believers.  Isaiah begins with a reference to highway building, a recurring theme throughout the book.  An example is 40:3 which I remind you says, “A voice cries out: in the wilderness prepare the way of the Lord, make straight in the desert a highway for our God.”  The image is that of building a highway for God.  The picture is that of building up a roadbed and clearing it in order to provide a level road, without obstacles, for spiritual travelers. 

            Verse 15 explains why God wants to build a road for repentant believers.  Isaiah makes three points in the verse.  First, he reminds us that God is “high and lifted up.”  You will remember that language from earlier in the book.  In 6:1 Isaiah, during his call as a prophet, saw God High and lifted up in the temple.  And in 52:13 he declared that the Suffering Servant would be high and lifted up.  Now he reminds us that God is high and lifted up.  He exists apart from this world.  He inhabits eternity, rather than time.  And his name, that is, his character, is Holy. 

            In the middle of verse 15 we see Isaiah’s second point.  God also dwells with “the contrite and humble in spirit.”  In other words, God not only exist apart from this world, he also is active within it.  He is willing, even anxious, to dwell with those of us who repent of our sins, believe in him, and want to have a relationship with him. 

            Isaiah’s third point is at the end of the verse.  When God comes to dwell with repentant believers, he revives our hearts.  What a blessing to find such good news in the Old Testament!  That’s the good news of salvation.  When God comes to dwell, he brings life to us.  No matter how crushed, or downcast we may be, God’s presence enlivens our spirits. 

            In verse 16 God announces, through Isaiah, that his anger is not eternal, as he himself is.  It is true that he becomes angry, but he is love (Oswalt).  Were his angry eternal, the spirits he created (that includes us) would “faint” before him, because there would be no real hope.  But because he is love, we not only have hope, those of us who are in relationship with him have assurance of salvation.  Praise the Lord! 

            In verse 17 we see that as anxious as God is to save humanity, he still is angry about our sinfulness.  So he brings judgment on humanity.  Greed seems to express for Isaiah the utter selfishness that characterizes humanity.  God not only punishes such sin, he hides himself from sinful humans, that is, he refuses to help them.  But as you see at the end of the verse, they refuse to change.  They keep turning back to their sinful ways. 

            Of course this leaves God with a dilemma.  He wants to save, but most people are unwilling to repent.  So he declares in verses 18-19 that he will heal them anyway.  Indeed earlier in the book he already has announced through Isaiah how he will reconcile sinful humanity to himself.  He will do it through the ministry of his divine, messianic Servant. And we see the benefits to human beings listed in verse 18.  God will heal us; he will lead us; he will comfort us; bringing praise to our lips, even when we mourn. 

            Notice that God’s message is one of peace and healing to believers far and near.  It is instructive that we see in the Gospels of the New Testament that Jesus’ ministry was a ministry of preaching peace and healing. 

            Verses 20-21 remind us that not all human beings are at peace with God.  This is an aspect of the mystery of divine/human relationships.  We humans are unable to reconcile ourselves to God, or to live the kind of life he calls us to live.  Thus we must rely on his initiative for salvation, and on his Holy Spirit to live for him.  On the other hand, God has given us the freedom to refuse his grace.  And when we refuse, he honors that decision.  Thus there is no peace for the wicked.

            In this essay we are studying Isaiah 56:1-57:2.  It would be possible to read verse one as though it were saying that one must “maintain justice and do what is right” to be saved.  But that would be a salvation by works that would go against the teaching of the entire book.  Indeed chapters 54-55, which we just completed, speak clearly of God’s unconditional acceptance of those who repent and believe.  Therefore the best way to understand this verse is that the Lord, through Isaiah, is demanding that justice and righteousness are a proper response to God’s salvation.  That interpretation is consistent with the rest of the book and the rest of the Bible for that matter. 

            Verse two follows up on verse one by declaring that the blessed, or happy, person is one who “keeps the Sabbath . . . and refrains from doing any evil.”  Once again this is intended as a response to salvation.  We must remember that the people of Israel still were under the Old Covenant.  Sabbath keeping represented the cultic side of Jewish life; and abstaining from evil represented the ethical side. 

            Now then, verses 3-8 speak unexpectedly about those who traditionally were excluded from the covenant fellowship, e. g, foreigners and eunuchs, as being included, if they meet the conditions. 

            This would have seemed radical to most Jews.  Indeed it would have been controversial, because the teaching contradicted the Law.  Please turn in your Bible to Deut. 23:1-6.  As you read down through those verses, you will see why Isaiah’s teaching would have seemed radical.  Deut. 23:1-6 lays out in clear terms that certain people were to be excluded from the covenant fellowship.  For example, eunuchs were to be excluded, because they were sexually mutilated (v. 1).  Ammonites and Moabites were to be excluded (v. 3).  And the reasons for their exclusion are given in verses 4-6.  Foreigners in general were treated with respect, but they still were excluded from the covenant fellowship.  Now come back to Isaiah 56.  Here Isaiah declares that these very people will be included, if they meet the conditions.  That would have seemed extremely radical.  Some Jews would even have said it was blasphemous. 

            Look at verses 4-5.  God clearly says to the eunuchs that they will be included if they enter into a relationship with him.  They will be given an “eternal name;” and that will be better than having physical children, because it will be everlasting or eternal, something physical children are not. 

            In verses 6-8, following the same pattern as with the eunuch, God declares through the prophet that foreigners who meet several conditions also will be included in the covenant fellowship.  As we work through this section, we need to keep in mind that it is talking about us.  We are Gentiles, foreigners, insofar as Israel; is concerned. 

            First, the foreigners will be people who “join themselves to the Lord.”  And of course that is the key condition, because it indicates a relationship.  Second, they will “minister to him.”  This is significant, and once again radical.  The Hebrew word used here for “minister” is the same word used for the ministering of priests in the temple.  The thought of a foreigner ministering in that way would have seemed abhorrent to many Jews.  Third, they will be people who “love the name of the Lord.”  This parallels joining themselves to the Lord.  Fourth, they will be people who are the Lord’s servants.  That parallels their ministering to him.  Fifth, like the eunuchs, they will keep the Sabbath.  And sixth, they will hold fast to the Lord’s covenant.  In other words, we are held responsible for maintaining, and being faithful to, the covenant relationship. 

            Verse seven reveals certain benefits that the foreign believers will receive.  First, God will bring them to his holy mountain.  That symbolizes their full inclusion in the covenant fellowship.  Notice that God personally will bring them.  In other words, they will be treated like any believing Israelite.  Second, God will make them joyful in his house of prayer.  Third, their burnt offerings and sacrifices will be accepted on God’s altar.  Of course this is not done literally under the New Covenant.  What it means is that the foreigners would have the full privileges of forgiveness of sins. 

            I believe there are two main points in all of this.  First, it is clear that God’s ultimate plan of salvation includes anyone and everyone who will meet the conditions of faith and obedience.  The second major point is the fact that God did not chose Israel, and give them all that he did, in order to shut out the world.  On the contrary, he did it in order to bring in the world.  It is true that he kept Israel separated from the world, but that was to keep her from being absorbed into the world.  If she had been absorbed into the world, she would have lost her “ability to call the world out of itself into the blessings of God” (Oswalt).  The Church today faces that same challenge.  We must resist being absorbed into the world so that we do not lose our ability to call the world out of itself into the blessings of God. 

            In verse eight Isaiah underlines the fact that God will not be finished with his gathering of believers after he gathers the exiles from Babylon.  God’s plan of salvation is much bigger than Israel.  He will gather all who will meet the conditions laid out in respect to the eunuchs and foreigners.  Although the persons to be gathered are not specified in this verse, I agree with Oswalt that it refers to the worldwide expansion of believers that is taking place under the New Covenant. 

            Now then, according to Oswalt the next segment doesn’t end with the end of chapter 56.  He believes it carries over to 57:2.  And he gives the segment the title, “Sheep Without a Shepherd.”  In the segment Isaiah lays the blame for Israel’s problems on her leaders. 

            In verse nine Isaiah invited the “wild animals” to come and devour.  The “wild animals” are the nations, and Israel is the meal.  This was a rather dramatic way of expressing the fact that God won’t tolerate his people going their own way.  He always brings judgment in those who insist on doing that.  And in every case of judgment, it is because of blatant sinfulness. 

            Verses 10-11 explain the sins of Israel’s leaders, meaning all of their leaders, though the prophets would be especially in view.  The “watchmen,” NRSV, “sentinels,” are the leaders.  And Isaiah says they are blind.  His point is that the leaders were responsible to sound the alarm in regard to Israel’s sinfulness; but they were blind to it.  Indeed they were so blind, they had no knowledge of it. 

            Then Isaiah changes the image.  He calls the leaders watchdogs that cannot bark.  They would rather sleep than keep watch and bark at danger.  But the leaders are not just lazy and idle dogs.  They have huge appetites.  They never are satisfied with what they have to eat. 

            In the second half of verse 11 Isaiah once again changes the image.  He now refers to the leaders as shepherds.  Of course shepherds are responsible for the flock.  But these shepherds have no understanding of what they are called to do, and they have failed to fulfill their responsibilities.  They have gone their own way, instead of God’s; and they have sought their own greedy agendas instead of doing what God called them to do.  It is these three images taken together, watchmen, dogs, and shepherds that suggest that Isaiah had kings and other leasers in mind in addition to the prophets. 

            The unidentified speaker in verse 12 represents the attitude of the leaders.  The word used for drinking here is one that suggests drinking in excess.  This is how Israel’s leaders want to spend their time.  And tomorrow they will do the same thing, only better, meaning with even more excess.  This verse summarizes the nasty condition of Israel’s leaders, those who are responsible for the well being of the nation. 

            Meanwhile, as 57:1-2 tells us, the righteous people are disappearing from Israelite society.  And no one takes it to heart; they don’t even notice.  Many scholars take “perish” in verse one literally and believe that the righteous people are dying out.  And they interpret resting on their beds in verse two, which parallels “entering into peace” in the first half of the verse, to mean death.  Others interpret the verses to mean that the righteous ones are being taken from this world to a better place, but it’s hard to tell what was in Isaiah’s mind.