SUMMARY
This poem condemns the city of Jerusalem for rejecting justice and inviting corruption into her walls. Setting aside justice invites destruction.
ANALYSIS
In the Book of IsaiahIsaiah, son of Amoz, who prophesied in Jerusalem, is included among the prophets of the eighth century BCE (along with Amos, Hosea, and Micah)--preachers who boldly proclaimed God's word of judgment against the economic, social, and religious disorders of their time. More, Jerusalem is God’s chosen city. It is precious in God’s eyes, so much so that the poems of Isaiah will describe her as God’s spouse. As such God is bound to Jerusalem’s past, present, and future. But that special relationship does not exempt Jerusalem from judgment when she chooses to cast aside her relationship to God.
This is precisely what happens in vv. 21-26. The once great city undergoes a great moral devolution. In language that is shocking to the modern ear, the poem describes the once “faithful city” as “a prostitute” (v. 21). A city that was once “silver” is now “dross”; what was once “wine” is now diluted with “water” (v. 22); her “princes” have become “rebels”.
The actions most vociferously condemned are murder (v. 21), thievery (v. 23), bribery (v. 23), failure to defend orphans (v. 23), and neglect of widows (v. 23). These actions of unfaithfulness to vulnerable neighbors constitute unfaithfulness to God. The two great commandments (love of God and love of neighbor, cf. MatthewA tax collector who became one of Jesus' 12 disciples. More 22:36-40) are unbreakably linked in Isaiah.
For this poem, the only path to restoration is for God to purify the city with fire: “I will smelt away your dross” (v. 25). For the Book of Isaiah, judgment and salvationSalvation can mean saved from something (deliverance) or for something (redemption). Paul preached that salvation comes through the death of Christ on the cross which redeemed sinners from death and for a grace-filled life. More are not separate actions of God. The former serves the latter.
