Isaiah 1:21

KJV

¶ How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.

KJV (with Strong's)

How is the faithful {H539} city {H7151} become an harlot {H2181}! it was full {H4392} of judgment {H4941}; righteousness {H6664} lodged {H3885} in it; but now murderers {H7523}.

Complete Jewish Bible

How the faithful city has become a whore! Once she was filled with justice, righteousness lodged in her; but now murderers!

Berean Standard Bible

See how the faithful city has become a harlot! She once was full of justice; righteousness resided within her, but now only murderers!

American Standard Version

How is the faithful city become a harlot! she that was full of justice! righteousness lodged in her, but now murderers.

Commentary

### SUMMARY
Isaiah 1:21 is a profound lament, voiced by the prophet Isaiah, that captures the tragic moral and spiritual decline of Jerusalem, once revered as the "faithful city." This verse starkly contrasts the city's glorious past, characterized by divine justice and righteousness, with its present state of profound corruption, unfaithfulness, and pervasive violence, symbolized by its transformation into a "harlot" and a place of "murderers." It serves as a poignant indictment of Judah's covenant betrayal and a precursor to God's impending judgment and ultimate promise of restoration.

### CONTEXT
* **Literary Context:** This verse is strategically placed early in the Book of Isaiah, following a sweeping indictment of Judah's rebellion and a call to repentance in the opening chapters. Chapters 1-5 serve as a prophetic lawsuit against the nation, detailing their spiritual apostasy, social injustice, and religious hypocrisy. Verse 21, specifically, shifts the focus from the general populace to the capital city, Jerusalem (often referred to as Zion), which, as the center of religious and political life, should have been a model of fidelity but had instead become the epicenter of corruption. It immediately follows Isaiah's opening vision and precedes further pronouncements of judgment and the eventual promise of a purified remnant. This lament sets a somber tone, emphasizing the depth of the betrayal before Isaiah moves into more detailed prophecies and visions.
* **Historical & Cultural Context:** Isaiah prophesied during a period of significant political and spiritual upheaval in Judah, spanning the reigns of four kings: Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-681 BCE). This era was marked by the rising Assyrian Empire, which posed a constant threat to the smaller nations of the Near East, including Judah. Culturally, Judah was increasingly influenced by surrounding pagan practices, leading to widespread idolatry and a syncretistic approach to worship that blended true worship of Yahweh with foreign deities. Socially, there was a stark disparity between the wealthy elite and the poor, with the powerful often exploiting the vulnerable, leading to systemic injustice. Jerusalem, as the religious and political heart, was meant to embody the covenant ideals, but its leadership and populace had largely abandoned the Mosaic Law, turning away from Yahweh's commands for justice and righteousness, a betrayal vividly captured by the "harlot" metaphor.
* **Key Themes:** Isaiah 1:21 powerfully encapsulates several core themes prevalent throughout the book. The most prominent is **Spiritual Apostasy and Covenant Unfaithfulness**, depicted through the metaphor of Jerusalem becoming a "harlot." This imagery is a common prophetic trope for Israel's betrayal of its covenant relationship with Yahweh, who is often portrayed as a faithful husband, while Israel is the unfaithful wife (e.g., [Jeremiah 3:6-10](/jeremiah/3-6 "Jeremiah 3:6-10 - Judah's Spiritual Harlotry") or [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - Allegory of Jerusalem's Unfaithfulness")). Another crucial theme is the **Corruption of Justice and Righteousness**. The verse explicitly states that judgment and righteousness once "lodged" in the city, but now it is filled with "murderers," highlighting a complete societal breakdown. This reflects Isaiah's broader concern for social justice, where he repeatedly condemns the oppression of the poor and the perversion of the legal system (e.g., [Isaiah 5:7](/isaiah/5-7 "Isaiah 5:7 - God's Vineyard Produces Wild Grapes") and [Isaiah 10:1-2](/isaiah/10-1 "Isaiah 10:1-2 - Woe to Unjust Judges")). Finally, the verse expresses **Divine Lament and Indignation**, conveyed by the rhetorical "How!" This reflects God's deep sorrow and anger over His people's moral degradation, a sorrow that underscores the gravity of their sin and foreshadows the necessity of divine judgment, which ultimately aims at purification and restoration.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **zânâh (Hebrew, _zânâh'_):** a primitive root (highly-fed and therefore wanton); to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively, to commit idolatry (the Jewish people being regarded as the spouse of Jehovah); (cause to) commit fornication, [idiom] continually, [idiom] great, (be an, play the) harlot, (cause to be, play the) whore, (commit, fall to) whoredom, (cause to) go a-whoring, whorish.
* The use of `zânâh` here is profoundly metaphorical, signifying Jerusalem's spiritual unfaithfulness to God. Just as a wife's adultery breaks the marriage covenant, Jerusalem's pursuit of idolatry and reliance on foreign alliances betrayed its covenant with Yahweh, its divine "husband." This term conveys not just a deviation but a deliberate, wanton act of betrayal, implying a deep moral corruption.
* **lûwn (Hebrew, _lûwn'_):** or לִין; a primitive root; to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain); abide (all night), continue, dwell, endure, grudge, be left, lie all night, (cause to) lodge (all night, in, -ing, this night), (make to) murmur, remain, tarry (all night, that night).
* The word `lûwn`, translated "lodged," paints a picture of permanence and settled presence. It suggests that "righteousness" was not merely a fleeting visitor but had taken up residence, making Jerusalem a place where justice and moral uprightness were deeply ingrained and consistently practiced. The contrast with the present state emphasizes how completely this foundational characteristic has been eradicated.
* **râtsach (Hebrew, _râtsach'_):** a primitive root; properly, to dash in pieces, i.e. kill (a human being), especially to murder; put to death, kill, (man-) slay(-er), murder(-er).
* The term `râtsach`, translated "murderers," signifies not just accidental killing but deliberate, often violent, and unjust taking of human life. Its appearance at the end of the verse provides a stark and shocking contrast to the previous state of "judgment" and "righteousness." It indicates a society where lawlessness and violence have replaced order and justice, suggesting a complete moral decay and a disregard for human life, a direct consequence of their spiritual unfaithfulness.

#### Verse Breakdown
* **"How is the faithful city become an harlot!":** This opening exclamation is a lament, expressing profound grief, shock, and indignation. The "faithful city" (Jerusalem/Zion) was once characterized by its loyalty and adherence to God's covenant, a beacon of truth. The question "How!" underscores the incomprehensible nature of its transformation into a "harlot," a powerful metaphor for spiritual adultery, idolatry, and covenant betrayal. This dramatic shift highlights the depth of its moral and spiritual fall.
* **"it was full of judgment; righteousness lodged in it;":** This clause describes Jerusalem's glorious past. It was a city where `mishpat` (judgment/justice) was abundant and pervasive, implying fair legal rulings, equitable governance, and adherence to divine law. Furthermore, `tsedeq` (righteousness), denoting moral uprightness and conformity to God's standards, had "lodged" or permanently resided within it, signifying a deeply ingrained moral fabric and a consistent practice of what is right in God's eyes.
* **"but now murderers.":** This abrupt, stark contrast reveals the city's current deplorable state. The presence of "murderers" signifies a complete collapse of justice, order, and moral values. It implies a society where violence, injustice, and the shedding of innocent blood have become commonplace, directly replacing the judgment and righteousness that once defined the city. This final phrase delivers a shocking blow, emphasizing the utter degradation of what was once sacred.

#### Literary Devices
Isaiah 1:21 is rich with powerful literary devices that amplify its message. The most prominent is **Metaphor**, where Jerusalem is likened to a "harlot." This vivid image is a recurring motif in prophetic literature, powerfully conveying spiritual unfaithfulness and covenant betrayal, akin to a spouse abandoning their marriage vows for illicit relationships. The rhetorical question, "How is...!", functions as an **Exclamation** and a **Lament**, expressing profound sorrow, shock, and indignation on God's behalf. This device draws the reader into the emotional weight of the divine disappointment. Furthermore, the verse employs stark **Contrast** by juxtaposing Jerusalem's righteous past ("full of judgment; righteousness lodged in it") with its corrupt present ("but now murderers"). This antithesis highlights the extent of the city's fall and the tragic consequences of its apostasy, making the moral decline all the more striking and impactful. The abrupt shift to "murderers" at the end also serves as a form of **Climax**, delivering a shocking and definitive statement about the city's ultimate degradation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 1:21 serves as a foundational text for understanding the Old Testament prophets' consistent indictment of Israel's covenant unfaithfulness. The theological concept of Jerusalem as the "faithful city" underscores God's original intention for His people to be a light to the nations, reflecting His justice and righteousness. Its transformation into a "harlot" and a den of "murderers" is a direct consequence of abandoning the covenant, illustrating that spiritual apostasy inevitably leads to moral decay and social injustice. This verse highlights God's deep grief over His people's rebellion, yet it also implicitly sets the stage for His redemptive plan—a purification through judgment that will ultimately restore a righteous remnant. The lament expresses not just anger, but a profound sorrow over the perversion of His chosen people and city.

* [Jeremiah 2:2-3](/jeremiah/2-2 "Jeremiah 2:2-3 - Israel's Early Faithfulness") - God remembers Israel's early devotion, contrasting with later unfaithfulness.
* [Ezekiel 23:36-37](/ezekiel/23-36 "Ezekiel 23:36-37 - The Harlotry of Oholah and Oholibah") - Ezekiel's extended allegory of Israel and Judah as harlots.
* [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down Like Waters") - A parallel call for justice and righteousness to flow like a river, lamenting their absence.

### REFLECTION AND APPLICATION
Isaiah 1:21 serves as a timeless mirror for individuals, communities, and nations. It challenges us to examine the true nature of our fidelity, not just to religious rituals, but to the living God and His standards of justice and righteousness. If a city once "full of judgment" and where "righteousness lodged" could fall so dramatically, what does that say about our own susceptibility to spiritual drift and moral compromise? This verse compels us to ask if our lives, our churches, and our societies truly reflect God's character, or if we have, in subtle or overt ways, engaged in spiritual "harlotry" by pursuing worldly values, self-interest, or false gods. It reminds us that true spiritual health is inseparable from ethical conduct and a commitment to justice for all, especially the vulnerable. The presence of "murderers" is a stark warning that the absence of divine principles inevitably leads to destructive outcomes, both personally and corporately.

#### Questions for Reflection
* **In what ways might my own life, or my community, be subtly drifting from "faithfulness" to spiritual "harlotry" by prioritizing worldly values over God's commands?**
* **Where do I see a lack of "judgment" (justice) and "righteousness" in my sphere of influence, and what steps can I take to advocate for them?**
* **How does the lament, "How is...!", resonate with my own feelings about the state of the world or my own spiritual condition?**
* **What practical steps can I take to ensure that righteousness truly "lodges" in my heart and home, rather than being a mere fleeting acquaintance?**

### FAQ
**What does "faithful city become an harlot" mean in a spiritual sense?**

Answer: In a spiritual sense, the phrase "faithful city become an harlot" is a powerful metaphor for Jerusalem's profound spiritual unfaithfulness and covenant betrayal. God had entered into a unique covenant relationship with Israel, akin to a marriage (e.g., [Hosea 2:19-20](/hosea/2-19 "Hosea 2:19-20 - Betrothal to Righteousness")). Jerusalem, as the capital and religious center, was meant to be the embodiment of this faithful relationship. When it turned to idolatry, pursued alliances with pagan nations, and adopted their corrupt practices, it was seen as "cheating" on its divine "husband," Yahweh. This spiritual "harlotry" encompasses not just worship of other gods but also the abandonment of God's moral and ethical laws, leading to social injustice and violence, as indicated by the subsequent mention of "murderers." It signifies a complete deviation from its original purpose and divine calling.

### CHRIST-CENTERED FULFILLMENT
Isaiah's lament over the "faithful city" becoming a "harlot" finds its ultimate Christ-centered fulfillment not in Jerusalem's continuous unfaithfulness, but in the person and work of Jesus Christ, who perfectly embodies the righteousness and faithfulness that Jerusalem so tragically lacked. While the Old Testament city failed to be a beacon of justice, Christ is the very embodiment of divine justice and righteousness, the one in whom all judgment is perfectly rendered and all righteousness is fulfilled (e.g., [John 5:27](/john/5-27 "John 5:27 - Jesus Given Authority to Judge") and [Romans 3:21-26](/romans/3-21 "Romans 3:21-26 - Righteousness Through Faith")). The "harlotry" of Jerusalem, representing humanity's pervasive sin and rebellion against God, is overcome by the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Jesus came not to condemn the harlot city, but to redeem it, offering a new covenant where sins are forgiven and righteousness is imputed to those who believe ([Hebrews 8:8-12](/hebrews/8-8 "Hebrews 8:8-12 - The New Covenant")). Furthermore, the New Testament speaks of the church as the "bride of Christ," called to be pure and faithful, a direct contrast to the unfaithful city of old ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ Loves the Church as His Bride")). Ultimately, the vision of the New Jerusalem in Revelation is of a city where "righteousness dwells" ([2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and New Earth")), a city made holy by the presence of God and the Lamb, fulfilling the original divine intention for a truly faithful city.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 22:1

¶ Moreover the word of the LORD came unto me, saying,

Ezekiel 22:23

¶ And the word of the LORD came unto me, saying,

Zephaniah 3:1

¶ Woe to her that is filthy and polluted, to the oppressing city!

Zephaniah 3:3

Her princes within her [are] roaring lions; her judges [are] evening wolves; they gnaw not the bones till the morrow.

Zechariah 8:3

Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

Psalms 48:1

¶ A Song [and] Psalm for the sons of Korah. Great [is] the LORD, and greatly to be praised in the city of our God, [in] the mountain of his holiness.

Micah 3:2

Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones;