Isaiah 1:21

Translation
King James Version
¶ How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
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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.
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Complete Jewish Bible
How the faithful city has become a whore! Once she was filled with justice, righteousness lodged in her; but now murderers!
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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!
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American Standard Version
How is the faithful city become a harlot! she that was full of justice! righteousness lodged in her, but now murderers.
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World English Bible Messianic
How the faithful city has become a prostitute! She was full of justice; righteousness lodged in her, but now murderers.
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Geneva Bible (1599)
Howe is the faithfull citie become an harlot? it was full of iudgement, and iustice lodged therein, but now they are murtherers.
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Young's Literal Translation
How hath a faithful city become a harlot? I have filled it with judgment, Righteousness lodgeth in it--now murderers.
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See also
Ezekiel 22:1Ezekiel 22:23Zephaniah 3:1Zephaniah 3:3Zechariah 8:3Psalms 48:1Micah 3:2
In the KJVVerse 17,676 of 31,102

Study This Verse

SUMMARY

Isaiah 1:21 is a poignant prophetic lament that powerfully depicts the tragic moral and spiritual degradation of Jerusalem, once revered as the "faithful city." The verse starkly contrasts the city's glorious past, characterized by the pervasive presence of divine justice and righteousness, with its current state of profound corruption, unfaithfulness, and pervasive violence. Through the vivid metaphor of Jerusalem becoming a "harlot" and a dwelling place for "murderers," Isaiah delivers a searing indictment of Judah's covenant betrayal, foreshadowing God's impending judgment while implicitly setting the stage for future restoration.

CONTEXT

  • Literary Context: This verse is strategically positioned within the opening chapter of Isaiah, which serves as a foundational indictment of Judah's widespread rebellion against Yahweh. Chapter 1 functions as a prophetic lawsuit, detailing the nation's spiritual apostasy, social injustice, and religious hypocrisy. Verse 21 specifically narrows the focus from the general populace to Jerusalem, the capital city, often personified as Zion. As the epicenter of religious and political life, Jerusalem should have been the embodiment of covenant fidelity but had tragically become the heart of corruption. This lament immediately follows Isaiah's sweeping vision of Judah's spiritual sickness (e.g., Isaiah 1:4-6 and precedes further pronouncements of judgment, such as the coming purification (e.g., Isaiah 1:24-26). The sorrowful tone of this verse underscores the depth of the betrayal before the prophet delves into more detailed prophecies and promises of a purified remnant.

  • Historical & Cultural Context: Isaiah prophesied during a turbulent period in Judah's history, spanning the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-681 BCE). This era was dominated by the rising power of the Assyrian Empire, which exerted immense pressure on the smaller nations of the Near East, including Judah. Culturally, Judah was increasingly swayed by the pagan practices of surrounding nations, leading to widespread idolatry, syncretistic worship (blending Yahweh worship with foreign deities), and a general erosion of covenant distinctives. Socially, there was a stark and growing chasm between the wealthy elite and the impoverished, with the powerful often exploiting the vulnerable, resulting in systemic injustice and oppression. Jerusalem, as the spiritual and political heart of the nation, was meant to uphold the Mosaic Law and exemplify covenant ideals, but its leaders and inhabitants had largely abandoned Yahweh's commands for justice and righteousness, a betrayal vividly captured by the "harlot" metaphor in this verse.

  • Key Themes: Isaiah 1:21 powerfully encapsulates several core themes that resonate throughout the book of Isaiah. Foremost is Spiritual Apostasy and Covenant Unfaithfulness, profoundly illustrated by Jerusalem's transformation into a "harlot." This imagery is a pervasive prophetic trope for Israel's betrayal of its covenant relationship with Yahweh, who is consistently portrayed as a faithful husband to an unfaithful wife (e.g., Jeremiah 3:6-10 and Ezekiel 16). Another crucial theme is the Corruption of Justice and Righteousness. The verse explicitly states that mishpat (judgment) and tsedeq (righteousness) once "lodged" in the city, but now it is overrun by "murderers," signifying a complete societal breakdown. This reflects Isaiah's broader concern for social justice, as he repeatedly condemns the oppression of the poor and the perversion of the legal system (e.g., Isaiah 5:7 and Isaiah 10:1-2). Finally, the verse conveys Divine Lament and Indignation, expressed through the rhetorical "How!" This exclamation communicates God's profound sorrow and anger over His people's moral degradation, underscoring the gravity of their sin and foreshadowing the necessity of divine judgment, which ultimately aims at purification and restoration.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • zânâh (Hebrew, zânâh', H2181): 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 deeply metaphorical, symbolizing Jerusalem's spiritual unfaithfulness to God. Just as a wife's adultery breaks the marriage covenant, Jerusalem's pursuit of idolatry, reliance on foreign alliances, and adoption of pagan practices constituted a profound betrayal of its covenant with Yahweh, its divine "husband." This term conveys not merely a deviation but a deliberate, wanton act of betrayal, implying a deep-seated moral corruption born from spiritual satiety and disregard for divine law.

  • lûwn (Hebrew, lûwn', H3885): 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 vivid picture of permanence and settled presence. It suggests that "righteousness" was not a fleeting visitor but had taken up residence, making Jerusalem a place where justice (mishpat) and moral uprightness (tsedeq) were deeply ingrained, consistently practiced, and foundational to its identity. The stark contrast with the city's current state emphasizes how completely this once-defining characteristic has been eradicated, replaced by its antithesis.

  • râtsach (Hebrew, râtsach', H7523): 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 accidental killing but deliberate, often violent, and unjust taking of human life. Its abrupt 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, violence, and the shedding of innocent blood have become commonplace, directly replacing the order and justice that once defined the city. This word encapsulates the complete moral decay and a profound disregard for human life, a direct consequence of their spiritual unfaithfulness.

Verse Breakdown

  • "How is the faithful city become an harlot!": This opening exclamation functions as 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, intended to be a beacon of truth and righteousness. The rhetorical question "How!" underscores the incomprehensible and tragic nature of its transformation into a "harlot," a powerful and damning metaphor for spiritual adultery, idolatry, and covenant betrayal. This dramatic shift highlights the depth of its moral and spiritual fall from its divine calling.

  • "it was full of judgment; righteousness lodged in it;": This clause vividly describes Jerusalem's glorious and divinely intended past. It was a city where mishpat (judgment or justice) was abundant and pervasive, implying fair legal rulings, equitable governance, and consistent adherence to divine law. Furthermore, tsedeq (righteousness), denoting moral uprightness and conformity to God's holy 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, not merely an occasional act.

  • "but now murderers.": This abrupt, stark, and devastating 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, chilling phrase delivers a shocking blow, emphasizing the utter degradation and moral depravity of what was once sacred and divinely appointed.

Literary Devices

Isaiah 1:21 is rich with powerful literary devices that amplify its message of lament and indictment. The most prominent is Metaphor, where Jerusalem is vividly likened to a "harlot." This potent image is a recurring motif in prophetic literature, powerfully conveying spiritual unfaithfulness and covenant betrayal, akin to a spouse abandoning their sacred 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 divine disappointment and grief over His people's apostasy. Furthermore, the verse employs stark Contrast by juxtaposing Jerusalem's righteous past ("full of judgment; righteousness lodged in it") with its corrupt and violent present ("but now murderers"). This powerful antithesis highlights the immense 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 to the world. Its tragic transformation into a "harlot" and a den of "murderers" is a direct and inevitable consequence of abandoning the covenant, illustrating that spiritual apostasy inevitably leads to profound moral decay and pervasive social injustice. This verse highlights God's deep grief and indignation 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 divine anger, but a profound sorrow over the perversion of His chosen people and city, emphasizing the gravity of their sin.

REFLECTION AND APPLICATION

Isaiah 1:21 serves as a timeless and convicting mirror for individuals, communities, and nations alike. It challenges us to examine the true nature of our fidelity, not merely to religious rituals or outward expressions, but to the living God and His unwavering standards of justice and righteousness. If a city once "full of judgment" and where "righteousness lodged" could fall so dramatically into spiritual "harlotry" and become a place of "murderers," 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 and His kingdom values, or if we have, in subtle or overt ways, engaged in spiritual "harlotry" by prioritizing worldly values, self-interest, or false gods. It reminds us that true spiritual health is inextricably linked to ethical conduct and a passionate commitment to justice for all, especially the vulnerable and marginalized. The chilling presence of "murderers" is a stark warning that the absence of divine principles inevitably leads to destructive outcomes, both personally and corporately, eroding the very fabric of society.

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 or comforts over God's commands and character?
  • Where do I observe a lack of "judgment" (justice) and "righteousness" in my sphere of influence, and what concrete steps can I take to advocate for and embody them?
  • How does the lament, "How is...!", resonate with my own feelings about the state of the world, my nation, or even my own spiritual condition?
  • What practical steps can I commit to taking to ensure that righteousness truly "lodges" in my heart and home, becoming a permanent and defining characteristic rather than 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 profoundly powerful and tragic metaphor for Jerusalem's deep-seated spiritual unfaithfulness and covenant betrayal. God had entered into a unique, exclusive covenant relationship with Israel, often depicted in prophetic literature as a marriage (e.g., Hosea 2:19-20). Jerusalem, as the capital and religious heart, was meant to be the embodiment of this faithful relationship. When the city, and by extension the nation, turned to idolatry, pursued illicit political alliances with pagan nations, and adopted their corrupt practices and false gods, it was seen as "cheating" on its divine "husband," Yahweh. This spiritual "harlotry" encompasses not only the worship of other deities but also the abandonment of God's moral and ethical laws, leading directly to the social injustice and violence indicated by the subsequent mention of "murderers." It signifies a complete and devastating deviation from its original divine purpose and holy 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 redemptive 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 and truth, 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 and Romans 3:21-26). The "harlotry" of Jerusalem, representing humanity's pervasive sin, idolatry, and rebellion against God, is overcome by the "Lamb of God who takes away the sin of the world" (John 1:29). 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 all who believe (e.g., Hebrews 8:8-12). Furthermore, the New Testament speaks of the church as the pure and faithful "bride of Christ," called to be without blemish, a direct contrast to the unfaithful city of old (Ephesians 5:25-27). Ultimately, the vision of the New Jerusalem in Revelation is of a city where "righteousness dwells" (2 Peter 3:13), a city made holy and eternally faithful by the glorious presence of God and the Lamb, thereby perfectly fulfilling the original divine intention for a truly faithful city.

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Commentary on Isaiah 1 verses 21–31

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here, I. The woeful degeneracy of Judah and Jerusalem is sadly lamented. See, 1. What the royal city had been, a faithful city, faithful to God and the interests of his kingdom among men, faithful to the nation and its public interests. It was full of judgment; justice was duly administered upon the thrones of judgment which were set there, the thrones of the house of David, Psa 122:5. Men were generally honest in their dealings, and abhorred to do an unjust thing. Righteousness lodged in it, was constantly resident in their palaces and in all their dwellings, not called in now and then to serve a turn, but at home there. Note, Neither holy cities nor royal ones, neither places where religion is professed nor places where government is administered, are faithful to their trust if religion do not dwell in them. 2. What it had now become. That beauteous virtuous spouse was now debauched, and become an adulteress; righteousness no longer dwelt in Jerusalem (terras Astraea reliquit - Astrea left the earth); even murderers were unpunished and lived undisturbed there; nay, the princes themselves were so cruel and oppressive that they had become no better than murderers; an innocent man might better guard himself against a troop of banditti or assassins than against a bench of such judges. Note, It is a great aggravation of the wickedness of any family or people that their ancestors were famed for virtue and probity; and commonly those that thus degenerate prove the most wicked of all men. Corruptio optimi est pessima - That which was originally the best becomes when corrupted the worst, Luk 11:26; Ecc 3:16; See Jer 22:15-17. The degeneracy of Jerusalem is illustrated, (1.) By similitudes (Isa 1:22): Thy silver has become dross. This degeneracy of the magistrates, whose character is the reverse of that of their predecessors, is a great a reproach and injury to the kingdom as the debasing of their coin would be and the turning of their silver into dross. Righteous princes and righteous cities are as silver for the treasury, but unrighteous ones are as dross for the dunghill. How has the gold become dim! Lam 4:1. Thy wine is mixed with water, and so has become flat and sour. Some understand both these literally: the wine they sold was adulterated, it was half water; the money they paid was counterfeit, and so they cheated all they dealt with. But it is rather to be taken figuratively: justice was perverted by their princes, and religion and the word of God were sophisticated by their priests, and made to serve what turn they pleased. Dross may shine like silver, and the wine that is mixed with water may retain the colour of wine, but neither is worth any thing. Thus they retained a show and pretence of virtue and justice, but had no true sense of either. (2.) By some instances (Isa 1:23): "Thy princes, that should keep others in their allegiance to God and subjection to his law, are themselves rebellious, and set God and his law at defiance." Those that should restrain thieves (proud and rich oppressors, those worst of robbers, and those that designedly cheat their creditors, who are no better), are themselves companions of thieves, connive at them, do as they do, and with greater security and success, because they are princes, and have power in their hands; they share with the thieves they protect in their unlawful gain (Psa 50:18) and cast in their lot among them, Pro 1:13, Pro 1:14. [1.] The profit of their places is all their aim, to make the best hand they can of them, right or wrong. They love gifts, and follow after rewards; they set their hearts upon their salary, the fees and perquisites of their offices, and are greedy of them, and never think they can get enough; nay, they will do any thing, though ever so contrary to law and justice, for a gift in secret. Presents and gratuities will blind their eyes at any time, and make them pervert judgment. These they love and are eager in the pursuit of, Hos 4:18. [2.] The duty of their places is none of their care. They ought to protect those that are injured, and take cognizance of the appeals made to them; why else were they preferred? But they judge not the fatherless, take no care to guard the orphans, nor does the cause of the widow come unto them, because the poor widow has no bribe to give, with which to make way for her and to bring her cause on. Those will have a great deal to answer for who, when they should be the patrons of the oppressed, are their greatest oppressors.

II. A resolution is taken up to redress these grievances (Isa 1:24): Therefore saith the Lord, the Lord of hosts, the Mighty One of Israel - who has power to make good what he says, who has hosts at command for the executing of his purposes, and whose power is engaged for his Israel - Ah! I will ease me of my adversaries. Observe,

1.Wicked people, especially wicked rulers that are cruel and oppressive, are God's enemies, his adversaries, and shall so be accounted and so dealt with. If the holy seed corrupt themselves, they are the foes of his own house.

2.They are a burden to the God of heaven, which is implied in his easing himself of them. The Mighty One of Israel, that can bear any thing, nay, that upholds all things, complains of his being wearied with men's iniquities, Isa 43:24. Amo 2:13.

3.God will find out a time and a way to ease himself of this burden, by avenging himself on those that thus bear hard upon his patience. He here speaks as one triumphing in the foresight of it: Ah. I will ease me. He will ease the earth of the burden under which it groans (Rom 8:21, Rom 8:22), will ease his own name of the reproaches with which it is loaded. He will be eased of his adversaries, by taking vengeance on his enemies; he will spue them out of his mouth, and so be eased of them, Rev 3:16. He speaks with pleasure of the day of vengeance being in his heart, Isa 63:4. If God's professing people conform not to his image, as the Holy One of Israel (Isa 1:4), they shall feel the weight of his hand as the Mighty One of Israel: his power, which was wont to be engaged for them, shall be armed against them. In two ways God will ease himself of this grievance: -

(1.)By reforming his church, and restoring good judges in the room of those corrupt ones. Though the church has a great deal of dross in it, yet it shall not be thrown away, but refined (Isa 1:25): "I will purely purge away thy dross. I will amend what is amiss. Vice and profaneness shall be suppressed and put out of countenance, oppressors displaced, and deprived of their power to do mischief." When things are ever so bad God can set them to rights, and bring about a complete reformation; when he begins he will make an end, will take away all the tin. Observe, [1.] The reformation of a people is God's own work, and, if ever it be done, it is he that brings it about: "I will turn my hand upon thee; I will do that for the reviving of religion which I did at first for the planting of it." He can do it easily, with the turn of his hand; but he does it effectually, for what opposition can stand before the arm of the Lord revealed? [2.] He does it by blessing them with good magistrates and good ministers of state (Isa 1:26): "I will restore thy judges as at the first, to put the laws in execution against evil-doers, and thy counsellors, to transact public affairs, as at the beginning," either the same persons that had been turned out or others of the same character. [3.] He does it by restoring judgment and righteousness among them (Isa 1:27), by planting in men's minds principles of justice and governing their lives by those principles. Men may do much by external restraints; but God does it effectually by the influences of his Spirit, as a Spirit of judgment, Isa 4:4; Isa 28:6. See Psa 85:10, Psa 85:11. [4.] The reformation of a people will be the redemption of them and their converts, for sin is the worst captivity, the worst slavery, and the great and eternal redemption is that by which Israel is redeemed from all his iniquities (Psa 130:8), and the blessed Redeemer is he that turns away ungodliness from Jacob (Rom 11:26), and saves his people from their sins, Mat 1:21. All the redeemed of the Lord shall be converts, and their conversion is their redemption: "Her converts, or those that return of her (so the margin), shall be redeemed with righteousness." God works deliverance for us by preparing us for it with judgment and righteousness. [5.] The reviving of a people's virtues is the restoring of their honour: Afterwards thou shalt be called the city of righteousness, the faithful city; that is, First, "Thou shalt be so;" the reforming of the magistracy is a good step towards the reforming of the city and the country too. Secondly, "Thou shalt have the praise of being so;" and a greater praise there cannot be to any city than to be called the city of righteousness, and to retrieve the ancient honour which was lost when the faithful city became a harlot, Isa 1:21.

(2.)By cutting off those that hate to be reformed, that they may not remain either as snares or as scandals to the faithful city. [1.] it is an utter ruin that is here threatened. They shall be destroyed and consumed, and not chastened and corrected only. The extirpation of them will be necessary to the redemption of Zion. [2.] It is a universal ruin, which will involve the transgressors and the sinners together, that is, the openly profane that have quite cast of all religion, and the hypocrites that live wicked lives under the cloak of a religious profession - they shall both be destroyed together, for they are both alike an abomination to God, both those that contradict religion and those that contradict themselves in their pretensions to it. And those that forsake the Lord, to whom they had formerly joined themselves, shall be consumed, as the water in the conduit-pipe is soon consumed when it is cut off from the fountain. [3.] It is an inevitable ruin; there is no escaping it. First, Their idols shall not be able to help them, the oaks which they have desired, and the gardens which they have chosen; that is, the images, the dunghill-gods, which they had worshipped in their groves and under the green trees, which they were fond of and wedded to, for which they forsook the true God, and which they worshipped privately in their own garden even when idolatry was publicly discountenanced. "This was the practice of the transgressors and the sinners; but they shall be ashamed of it, not with a show of repentance, but of despair, Isa 1:29. They shall have cause to be ashamed of their idols; for, after all the court they have made to them, they shall find no benefit by them; but the idols themselves shall go into captivity," Isa 46:1, Isa 46:2. Note, Those that make creatures their confidence are but preparing confusion for themselves. You were fond of the oaks and the gardens, but you yourselves shall be, 1. "Like an oak without leaves, withered and blasted, and stripped of all its ornaments." Justly do those wear no leaves that bear no fruit; as the fig-tree that Christ cursed. 2. "Like a garden without water, that is neither rained upon nor watered with the foot (Deu 11:10), that had no fountain (Sol 4:15), and consequently is parched, and all the fruits of it gone to decay." Thus shall those be that trust in idols, or in an arm of flesh, Jer 17:5, Jer 17:6. But those that trust in God never find him as a wilderness, or as waters that fail, Jer 2:31. Secondly, They shall not be able to help themselves (Isa 1:31): "Even the strong man shall be as tow not only soon broken and pulled to pieces, but easily catching fire; and his work (so the margin reads it), that by which he hopes to fortify and secure himself, shall be as a spark to his own tow, shall set him on fire, and he and his work shall burn together. His counsels shall be his ruin; his own skin kindles the fire of God's wrath, which shall burn to the lowest hell, and none shall quench it." When the sinner has made himself as tow and stubble, and God makes himself to him as a consuming fore, what can prevent the utter ruin of the sinner?

Now all this is applicable, 1. To the blessed work of reformation which was wrought in Hezekiah's time after the abominable corruptions of the reign of Ahaz. Then good men came to be preferred, and the faces of the wicked were filled with shame. 2. To their return out of their captivity in Babylon, which had thoroughly cured them of idolatry. 3. To the gospel-kingdom and the pouring out of the Spirit, by which the New Testament church should be made a new Jerusalem, a city of righteousness. 4. To the second coming of Christ, when he shall thoroughly purge his floor, his field, shall gather the wheat into his barn, into his garner, and burn the chaff, the tares, with unquenchable fire.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–31. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 19, 26.) If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken. Free will is preserved, so that on either side, not by the prejudice of God, but by the merits of each individual, there may be either punishment or reward. By the good of the land, I believe those things are meant that we read of in the psalm: I believe that I shall see the goodness of the Lord in the land of the living (Psalm 27:13); and: Blessed are the meek, for they shall inherit the earth (Matthew 5:3). Certainly, because he spoke to the Jews, who were not yet able to understand spiritual things, he promises them the goods of the present age, so that they may at least be enticed by the present things and do what is commanded. And because they did not want to listen, but on the contrary provoked the Holy One of Israel to anger, therefore the sword devoured them, that is, the Roman army destroyed them. And he says that all these things will happen because the mouth of the Lord has spoken. His judgment, with the sins of men remaining, cannot be changed.
JeromeAD 420
Commentary on Isaiah
(Verse 21) How has the faithful city become a harlot, full of judgment: justice dwelled in it but now murderers. The Hebrew word Jalin (), which the LXX translated, means slept; and it rested, and it will rest, that is, it signifies the past and future tense. Hence, both Aquila and Theodotio say it as if in the future. But the Prophet marvels in a prophetic spirit that the city which was once faithful, or a refuge for the faithful, has suddenly become a harlot. Which indeed can be understood even in the time of Isaiah: but it is more fully referred to the passion of Christ, when all turned away, together became useless (Ps. XIII, 3). And although in Hebrew there is no Zion: yet the Seventy, in order to make the meaning more evident, added it. But Zion is a mountain on which the city of Jerusalem was founded: which, after being captured by David, was called the city of David. Nor do I doubt that there were holy men in it when it had the tabernacle of God, and afterwards the Temple was built: when Nathan and Gad prophesied: and over the choirs (which are more fully described in the book of Chronicles) Asaph, and Idithun, and Eman, and the sons of Kore were appointed, so that religion might gradually transition from the sacrifices of victims to the praises of the Lord (I Chr. XXV). Therefore, the city of the faithful, which was once full of judgment and justice, now is full of murderers: those who killed the prophets and the Lord Himself, the Savior. But Jerusalem's fornication, how she spread her legs to everyone passing by, is depicted by the name Oolibah in the book of Ezekiel, which means 'my tent is in her,' which is now expressed in different words as 'justice has rested in her.' For 'justice' in Hebrew is written as Sedec (), which sounds more like 'just' than 'justice,' so that we may understand that the Lord dwelled in her first, as it is said elsewhere: 'But what has the just one done?' The Lord is in his holy temple: the Lord's throne is in heaven. (Psalm 11:4) We can interpret all these things allegorically in reference to the soul of a once holy man, in which God's righteousness resided before he sinned, and in which demonic murderers dwelled as guests of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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