December 9, 2025 • 31 mins
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Justice that looks like love is not an optional extra; it is the proof that repentance is real. We open Isaiah 1:17–21 and hear God redirect His people from hollow ritual toward a life that defends the oppressed, brings justice to the fatherless, and pleads the widow’s cause. Then comes one of Scripture’s most generous invitations: “Come now, let us reason together.” The stain is scarlet and set deep, but grace promises a cleansing we cannot manufacture—white as snow, like wool, and truly new.
We walk through the covenant stakes with plain clarity: willingness and obedience lead to eating the good of the land, while refusal and rebellion invite the sword. This isn’t fearmongering; it’s the moral physics of a community that either mirrors God’s character or fractures under its own selfishness. Along the way, we bring in Exodus and Deuteronomy to show how God’s heart for the vulnerable is woven into Israel’s law, and we link Isaiah’s language to the wider story of redemption that Christians see fulfilled in Christ. Mercy here does more than forgive; it reorders habits, priorities, and public life.
We also step into Isaiah 1:21, where the “faithful city” becomes unfaithful, and pair it with Hosea’s marriage imagery to expose how idolatry and injustice travel together. The lament is raw: a city once full of justice now full of bloodshed. From there, the conversation turns practical. Who are the modern widows and fatherless in our neighborhoods—single parents, foster youth, refugees, the elderly? What does it mean to plead their cause in policies, budgets, and daily choices? Obedience becomes concrete: advocacy, hospitality, fair dealing, and a refusal to benefit from harm.
If this study stirs you, join us weekly as we connect Scripture to real life. Subscribe, rate, and share the show, and tell us how you’re choosing to “learn to do good” this week. Your story may help someone else take their first step toward justice and grace.
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Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Daniel Moore (00:06):
So did you guys skip the part where God said
learn to do good?
Or did you just assume it wasoptional, fine print like a
warranty that you never read?
And when God said, Come let usreason together, were you
expecting him to say, You'redoing great, sweetie?
Or were you genuinely shockedthat consequences were actually
consequential?
(00:27):
And a quick check.
When given a choice betweenobedience and being devoured by
the sword, what exactly made thesword seem like a viable option?
Well today we're gonna unpacksome more of Isaiah chapter 1,
as we start with verse 17, whereGod basically shifts from
saying, stop the fake worshipto, alright, let's fix this
(00:49):
together.
It's like God gives Israel aholy to-do list.
Learn to do good, seek justice,defend the oppressed, and hey,
let's clean up those sins whilewe're at it.
And then God drops one of themost gracious invitations ever.
Come now, let us reasontogether.
Which, that's Bible speak forsit down, we need to talk.
(01:12):
I'm not here to fry you, let'sjust figure this out.
Honestly, it's the kind ofconversation you wish your boss,
spouse, or kids would use moreoften.
We also get the classic divinefork in the road moment, if you
obey blessing, if you don't.
Well, let's just say the swordisn't a metaphor that you want
to test.
So today, we're gonna explorewhat real repentance looks like,
(01:35):
why obedience is still God'slove language, and how God's
invitation to reason with him isproof that he's patient far
beyond what any of us deserve.
So grab your Bible, take a seat,and let's connect the gap
between knowing what's right andactually doing it.
Let's get to it.
(02:01):
Welcome to Connecting the Gap.
This is a podcast aboutmarriage, Bible, and book
studies, and we interview peoplethat have a story.
I'm Daniel Moore, your host.
Thank you guys for joining usthis week.
If you're not familiar with ourshow, check out our website at
www.connectingthegap.net.
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(02:23):
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Also, our new book is out,Marriage is a Mission, Living
Out God's Design for Marriage.
(02:44):
And we also have another brandnew book out, 42 Days to a
Stronger Marriage, aChrist-centered devotional for
couples.
Both of those are available onAmazon at the moment in
paperback, hardback, and ebook.
And there's also a six sessionstudy guide that goes with our
book Marriage as a Mission, andyou can pick that up on Amazon
(03:05):
also today.
So go get your copy today andhope you guys will be blessed by
that.
Well, this week we are going tobe continuing our verse by verse
study in Isaiah.
And we've made it to verse 17 atthis point.
And we're going to pick up theretoday here on our Isaiah verse
by verse study on connecting thegap.
(03:39):
So as we get started this week,we're going to go ahead and read
the next four verses.
And we'll see what happens.
Seems like that's about allwe're getting through each week
as we're trying to keep thesearound 30 minutes.
So we'll start there with verse17 today and read through verse
20, and this is the ESV version.
It says, Learn to do good, seekjustice, correct oppression,
(04:03):
bring justice to the fatherless,plead the widow's cause.
Come now, let us reasontogether, says the Lord.
Though your sins are likescarlet, they shall be as white
as snow.
Though they are red likecrimson, they shall become like
wool.
If you are willing and obedient,you shall eat the good of the
land.
But if you refuse and rebel, youshall be eaten by the sword, for
(04:27):
the mouth of the Lord hasspoken.
So reading that verse there,those few verses that we just
shared, there's a couple therethat are very, very popular
verses.
You probably recognize those aswe read them.
So we're gonna look into thosetoday and see what the Bible has
to say for us here in Isaiah 1,17 through 20.
(04:50):
So as we start out here withverse 17, it says, Learn to do
good, seek justice, correctoppression, bring justice to the
fatherless, and plead thewidow's cause.
So here this verse, it lists thepositive actions that follow
true repentance.
Here Isaiah is definingauthentic holiness.
(05:12):
It's not found in rituals, butin doing good, upholding
justice, and defending thevulnerable.
This reflects concern forcovenantal ethics laid out in
the Mosaic Law, particularly inExodus 22, verses 22 to 24, and
Deuteronomy chapter 10, verse18, where God emphasizes
protection of widows, orphans,and the oppressed.
(05:35):
So as we reach this verse heretoday, let's take a look at that
in Exodus and Deuteronomy, andlet's see what the Bible says
about those two verses.
In Exodus 22, 22 to 24, itstates that you shall not
mistreat any widow or fatherlesschild.
If you do mistreat them, andthey cry out to me, I will
(05:57):
surely hear their cry, and mywrath will burn, and I will kill
you with the sword, and yourwives shall become widows, and
your children fatherless.
In Deuteronomy chapter ten,verse eighteen it says, He
executes justice for thefatherless and the widow, and
loves the sojourner, giving himfood and clothing.
(06:18):
So here, these verses that wejust shared here in Exodus and
Deuteronomy, they reflect afoundational aspect of
covenantal ethics in the MosaicLaw.
At the heart of thesecommandments is the concept of
justice rooted in God'scharacter.
God reveals Himself as adefender of the vulnerable,
which are the widows, theorphans, or the fatherless, and
(06:41):
the foreigners or thesojourners.
These groups were among the mostpowerless in ancient Israelite
society, often lacking thesocial and legal standing to
protect themselves.
In Exodus 22, 22 to 24, theethical obligation is not only
to avoid harming the vulnerable,but to actively protect them.
(07:02):
And that passage, as younoticed, it carried a very
severe warning.
If the oppressed cry out to Godbecause of mistreatment, God was
going to personally respond tothem in judgment.
This shows that God identifieswith the afflicted and takes
their suffering seriously.
It also implies that justice isnot merely a human
(07:22):
responsibility, but a divineimperative, which means that God
Himself intervenes when justiceis denied.
In Deuteronomy 10, verse 18,that scripture kind of builds on
that application a little bitthere in Exodus by affirming
that God actively executesjustice and provides for the
(07:43):
marginalized.
This is not just a call forindividual compassion.
This is a model that God issetting here for societal
ethics.
The Israelites, they were therecipients of God's grace and
deliverance from Egypt.
As they were that, they wereexpected to reflect his
character and their treatment ofothers.
(08:03):
The covenantal framework bindsthem to uphold justice, mercy,
and righteousness, particularlytowards those who cannot repay
or defend themselves.
So in these scriptures here, thecovenantal ethics and the Mosaic
Law demand that Israel's societybe structured around God's
values.
Justice for the vulnerable isnot optional.
(08:26):
It is a covenantal obligationthat reflects God's own mercy
and justice.
Failure to uphold this standardinvites divine judgment, while
obedience aligns the communitywith God's purpose and
character.
So here in this scripture, God'sbasically using all of that as
(08:46):
an example to Judah to teachthem that you need to learn to
do good.
You know, you need to seek ajustice and correct oppression.
Uh, here in this time frame,they were rejecting all of those
that were less than.
They were not helping theorphans and the widows and all
of those types of people.
(09:07):
There was a major selfishnessthat actually was applying
itself there in Judah at thistime.
And so here God was emphasizingthat that protection needs to be
there just like he instructedthem back in Exodus and in
Deuteronomy.
So the rest of this verse hereto seek justice or correct
(09:28):
oppression, that would beparticularly piercing
accusations for the leaders andthe elite classes who at this
time they often exploited thepoor.
The ESV study Bible notes thatIsaiah here links social justice
with divine worship, counteringthe belief that ritual alone
secures divine favor.
There's got to be some actionbehind the words.
(09:52):
John Oswald, another well-knowncommentator, remarks that
righteousness for Isaiah isrelational and social.
It's not just personal orritualistic.
God's standard is rooted in hisown nature.
God is a defender of theoppressed.
As we move to verse 18, this isa very popular verse.
(10:15):
It says, Come now, let us reasontogether, says the Lord.
Though your sins are likescarlet, they shall be as white
as snow.
Though they are red likecrimson, they shall be like
wool.
This verse here reflects God'samazing grace.
You know, despite Judah'scorruption and all these things
(10:35):
that we've been talking abouthere in these last verses this
week and last week, you know,God invites them into dialogue.
He tells them, Come on, youknow, let us reason together
here.
The image of scarlet and crimsonthat conveys deeply ingrained
visible sin.
That's dyed cloth that cannot bewashed clean by human effort.
(10:58):
Yet God promises miraculouscleansing, turning sin white as
snow or wool.
This anticipates the cominggospel message.
The theme of forgiveness bygrace, rather than merit, is
very clear here.
The scarlet imagery that alsoevokes guilt of bloodshed, which
(11:18):
is tying back to verse 15, ifyou remember from last week
where it said that your handsare full of blood.
The Kill and DeLeach commentaryexplains that reason together,
or the Hebrew word navache,implies legal argument and
reconciliation.
God is both judge and mercifulredeemer.
(11:40):
He offers actual transformation,not just mere pardon.
This verse is often cited inChristian theology, such as
Hebrews 9, verse 14 andRevelation 7, verse 14, as a
foreshadowing of salvationthrough Christ.
Although in immediate context,it is a renewal of the covenant
(12:00):
which is being offered here toJudah.
And let's read those scripturesreal quick.
In Hebrews chapter 9, verse 14,it says, How much more will the
blood of Christ, who through theeternal spirit offered himself
without blemish to God, purifyour conscience from dead works
to serve the living God?
Revelation 7, verse 14 says, Isaid to him, Sir, you know.
(12:25):
And he said to me, These are theones coming out of the great
tribulation.
They have washed their robes andmade them white in the blood of
the Lamb.
So here in its immediatehistorical context, this verse
is part of God's call for thepeople of Judah to repent and
return to Him.
(12:57):
If they respond in obedience,God promises cleansing and
restoration.
It's a vivid expression of God'smercy, even though their sins
are deep and glaring, such asmentioned there as being scarlet
and crimson.
He is willing to wash them cleanif they repent and live
faithfully.
So in context here it's aconditional offer within the
(13:20):
covenant relationship betweenGod and His people.
In Christian theology, however,this verse is often seen as a
foreshadowing of salvationthrough Jesus Christ.
Now we as Christians, we believethat the total cleansing of sin
described here, ultimately findsits fullest and final expression
in the atoning work of Christ.
(13:43):
Jesus offers a way for sins tobe washed clean once and for
all, not through repeatedsacrifices or covenant renewal
rituals, but through his deathand resurrection, as we are
beyond those times of therituals and the sacrifices at
this point.
The vivid imagery of scarletsins becoming white as snow
(14:05):
captures the heart of the gospelmessage.
God's grace is powerful enoughto remove the deepest stains of
sin.
Us as Christians, when we lookat this verse, we see in it the
idea that forgiveness andtransformation are possible not
through human effort, butthrough divine mercy and
intervention, which in Christianunderstanding finds fulfillment
(14:29):
in Christ.
So here as we're reading Isaiah1, verse 18, we know that this
verse actually does directlyjust address Judah's chances for
renewal.
But as Christians today, we canread it as a prophetic glimpse
of the ultimate cleansing andreconciliation made available
through the Messiah.
(14:50):
As we move on here to Isaiahchapter 1, verse 19, it says, If
you are willing and obedient,you shall eat the good of the
land.
So here in this scripture, theconditional promise offers
blessing tied to covenantfaithfulness.
The phrase eat the good of theland is symbolic.
(15:11):
It symbolizes security,fertility, and prosperity.
And those are blessings thatwere promised in Deuteronomy 28,
verses 1 through 18.
God desires relationship, notdestruction.
Obedience brings tangibleblessings in the land of
promise.
This is a repeated thoughtprocess that has been here
(15:34):
throughout Isaiah as we've beengoing through chapter 1 from the
very beginning.
Historically, Judah hadexperienced economic and
military setbacks due torebellion, and Isaiah is now
reaffirming the opportunity toreturn and flourish.
So this is a covenant renewaloffer.
Matthew Henry notes thatwillingness or the internal
(15:58):
attitude and obedience, which isthe external action, are both
necessary.
God honors heart and deed.
Just as being a Christian, wecan't give our lives to Christ
and then not live that life.
We have to make sure that if wedo give our lives to the Savior
and He actually comes in, we askHim to forgive us and cleanse us
(16:20):
from the inside out, then ourlife then reflects that change
to the outside as we startliving like Christians in the
way that God would have us to dothat.
So as we continue on here toverse 20, it says, But if you
refuse and rebel, you shall beeaten by the sword, for the
(16:41):
mouth of the Lord has spoken.
So here in verse 20, this versecompletes the wisdom style
contrast of verses 19 and 20.
Blessing for obedience, judgmentfor rebellion.
You shall be eaten by the sword,delivers a grim wordplay.
While eating the good of theland represented blessing, now
(17:03):
the people themselves will bequote unquote eaten by violence.
The phrase for the mouth of theLord has spoken adds prophetic
authority.
So in other words, just becauseIsaiah is relaying this message
to Judah, this is not Isaiah'sopinion.
This is actually the word of thecovenant God.
So historically Judah wouldindeed face invasions and
(17:26):
judgment if unrepentant,especially under Assyrian
aggression and later Babylonianexile.
This prophecy conveys realconsequences for covenant
violation.
The Geneva Study Bible callsattention to the certainty of
this threat, reminding us as thereader that everything God
declares will come to pass, bothpromises and warnings.
(17:51):
We can be assured that that willactually happen when it's the
Word of God.
So here in verses 16 to 20, thisis a call to repentance and
covenant renewal.
God invites his people to moralcleansing, commands justice, and
promises forgiveness.
He offers a clear choicerestoration or ruin.
(18:14):
This passage of Scripture alsobridges the themes of judgment
and hope, emphasizing that trueworship is ethical and
relational.
It's not ritualistic, it'ssomething that comes from the
heart.
Commentators like Barnes Oswaltand Kill and Delish affirm that
these verses encapsulateIsaiah's broader message that
(18:35):
God desires righteous hearts andis willing to forgive if people
return to him in humility andtruth.
So we're actually going to moveon here to a few more verses
this week.
So we'll go ahead and move onhere to verse 21.
It says, How the faithful cityhas become a whore, she who is
(18:56):
full of justice, righteousnesslodged in her, but now
murderers.
So this verse here in verse 21,chapter 1 of Isaiah, it opens
with a lament that uses a starkcontrast to depict Jerusalem's
moral decline.
The phrase faithful city refersto Jerusalem's formal covenantal
(19:19):
identity, a place where God wasworshipped and justice upheld.
The imagery of the city, nowbecoming a whore or spiritual
adultery, evokes covenantalbetrayal similar to Hosea's
description of Israel in Hosea 1through 3.
So let's take a glance over hereat Hosea and let's see what that
(19:42):
passage actually has to sayabout this as we put these two
verses, uh these two portions ofscripture together here and see
how they go hand in hand inparallel.
So Hosea chapters one throughthree, these chapters present a
symbolic narrative.
And it's a very powerful onethat combines the prophet
(20:03):
Hosea's personal life with God'smessage to the people of Israel.
These chapters in Hosea use alot of imagery, just like we've
been seeing here in Isaiah.
There's a lot of imagery inHosea as well of marriage and
unfaithfulness to portrayIsrael's spiritual infidelity to
God.
The central theme is God'scovenantal love and the painful
(20:24):
reality of Israel's idolatry,which is likened to adultery or
prostitution.
In Hosea chapter 1, God commandsHosea to marry Gomer, a woman
described as promiscuous orunfaithful.
This marriage is a livingparable of Israel's relationship
with God.
Gomer represents Israel, who hasbeen unfaithful by worshiping
(20:47):
other gods and forming allianceswith pagan nations.
The names of Hosea and Gomer'schildren, which are Jezreel,
Loruhamah, and Loami, they alsocarry prophetic meanings.
Jezreel points to upcomingjudgment, Loruhama means no
mercy, and Loami means not mypeople.
(21:11):
These names reflect the brokenrelationship between God and
Israel due to theirunfaithfulness.
Hosea II expands on thatmetaphor by portraying Israel as
an unfaithful wife who chasesafter lovers, symbolizing idols
and foreign powers, believingthat they provide her with
sustenance and prosperity.
(21:33):
However, God declares that hewas the true provider all along.
The chapter moves from judgmentto hope, as God promises to woo
Israel back, to restore therelationship, and to renew the
covenant.
This restoration includes areversal of the children's
symbolic names, turning not mypeople to you are my people,
(21:55):
emphasizing God's enduring loveand mercy.
Hosea three is a brief chapterwhere God tells Hosea to love
Gomer again, even though she'sbeen unfaithful.
Hosea redeems her, symbolizingGod's willingness to redeem
Israel despite her spiritualadultery.
The chapter ends with theprophecy that Israel will return
(22:17):
to the Lord and to David theirking in the latter days,
pointing to Messi and a cope andultimate restoration.
So here in Hosea, this imageryof Israel's an unfaithful wife,
that parallels this scripturehere in Isaiah 1, verse 21, when
it says that line, how thefaithful city has become a
whore, she who was full ofjustice.
(22:40):
Righteousness lodged in her, butnow murderers.
In Isaiah, the city ofJerusalem, which is representing
Judah, is described as a womanwho has turned from
righteousness to corruption andidolatry.
Like Hosea, Isaiah uses maritalinfidelity as a metaphor for
covenantal unfaithfulness.
(23:01):
Both prophets, they highlightthe same spiritual reality.
God's people have broken theircovenant with him through
idolatry and injustice.
The use of sexual immorality asa metaphor underscores the depth
of betrayal and the intimacy ofthe relationship that's been
violated here.
Yet both Hosea and Isaiah both,they also emphasize God's desire
(23:25):
for restoration.
In Hosea, God's love isportrayed as that of a husband
who redeems his unfaithful wife.
In Isaiah, the call torepentance and the promise of
cleansing, which is in Isaiah 1,verse 18 that we just read,
point to God's willingness toforgive and restore.
(23:47):
So when you put these twotogether parallel, Hosea
chapters 1 through 3 and Isaiah121, they together present a
vivid picture of Israel andJudah's spiritual adultery and
God's unwavering commitment toredeem and restore his people.
The marriage metaphor powerfullycommunicates the covenantal
nature of the relationshipbetween God and his people, the
(24:08):
pain of betrayal, and the hopeof reconciliation through divine
mercy.
God went to great lengths withJudah to try to explain to them
how they were making God feel.
They were rejecting God for whohe was as their savior, and God
was trying to offer themredemption through his love and
(24:29):
trying to redeem them back.
The faithful city here in verse21, that's become a whore, has
degenerated from righteousnessto bloodshed.
The use of murderers suggestsrampant injustice and violence,
likely from corrupt officialsand leaders who are probably
exploiting the weak, just likeuh the verse earlier was talking
(24:52):
about the orphans and the widowsand those that are weak that was
there in society.
The Kill and Delleash commentarynotes this verse as marking a
dramatic fall from grace.
Jerusalem, once known for God'spresence and moral uprightness,
now mirrors the behavior ofpagan cities.
(25:12):
John Oswald comments that thislament is deeply emotional,
expressing not only divineanger, but divine heartbreak.
The city that represented God'spurpose on earth now reflects
the opposite.
(25:45):
So we'll be summarizing here injust a moment of what we went
through today and doing a littlebit of application here for what
this is telling us in our livestoday in the society that we
live in now.
But first, before we do, uh ifyou would like to reach out to
us here at Connecting the Gap,you can email Daniel at
connectingthegap.net.
You can also go to our website,connectingthegap.net, and we
(26:07):
have a form there that you canfill out and send it in as well.
And if you'd like to jump in onthe conversation, please do.
Love to hear from you guys anduh see what you'd have to say
about this study that we'regoing through right now.
Next week we're going to bepicking back up uh with verse 22
here in chapter one as wecontinue our verse-by-verse
(26:28):
study here in Isaiah.
And it's been a good one so far.
I've really enjoyed this.
And so hopefully you guys willcome back next week as we
continue this study.
So here's we finish up thisweek.
Isaiah chapter 1, verses 17through 20 is a continuation of
God's call for genuinerepentance and righteous living.
(26:52):
After rebuking the people in theprevious verses for their empty
religious rituals, God nowoutlines what true obedience
looks like and offers both apromise and a warning based on
their response.
Verse 17 says, Learn to do good,seek justice, correct
oppression, bring justice to thefatherless, and plead the
widow's cause.
This verse here is a clear callto action.
(27:13):
God is not just looking forpeople to stop doing evil, he
wants them to actively pursuewhat is right.
Doing good involves seekingjustice and standing up for the
vulnerable, especially thefatherless and the widows, who
are often the most marginalizedin ancient society.
This verse defines righteousnessnot only by personal morality,
but by social responsibility andcompassion.
(27:37):
In verse 18, where God says tocome now and let us reason
together, talking about the sinsthat are like scarlet, they'll
be white as snow, though they'relike crimson, they'll be like
wool.
Here God's extending a graciousinvitation.
Despite the people's deepsinfulness, symbolized by
scarlet and crimson, colors thatare vivid and very hard to
(27:58):
remove out of anything, theystain very badly, God offers
forgiveness and cleansing.
This shows God's desire torestore his people if they are
willing to turn to him.
It also emphasizes his mercy andthe possibility of
transformation, no matter howsevere that their sin may be.
Here in verse 19, it says, Ifyou're willing and obedient, you
(28:21):
shall eat the good of the land.
This is a promise of blessing.
If the people respond to God'scall with willingness and
obedience, they'll enjoy theprosperity and fruitfulness of
the land.
It reflects the covenantrelationship that God had with
Israel, where obedience led toblessing.
(28:45):
This was a promise from God.
That verse presented theopposite outcome, a warning of
judgment.
Refusal and rebellion is goingto lead to destruction, which is
symbolized by being devoured bythe sword, and that underscored
the seriousness of their choiceand the authority behind the
message as it was spoken fromthe Lord Himself.
(29:05):
So how do we apply thesescriptures to us today?
These verses here that we haveread and that we've studied
through today here in Isaiah,they are very deeply relevant to
our modern life.
They teach that God desires morethan religious activity.
He wants lives marked byjustice, compassion, and
integrity.
Today this means standing up forthose who are oppressed,
(29:29):
advocating for the vulnerable,and living out our faith through
tangible acts of love andjustice.
Verse 18 is especially powerfulin the context of the gospel.
For us today, that highlightsGod's willingness to forgive and
cleanse us from sin, pointingforward to the redemptive work
of Jesus Christ.
The promise is no matter howstained our past may be, no
(29:53):
matter how much baggage that wecarry around and bring into this
relationship with God, He offersus a fresh start if we come to
Him in repentance.
And as we finished out with 19through 21, that reminded us
that our choices haveconsequences.
Obedience leads to blessing, notalways material, but certainly
(30:14):
spiritual and relational.
But rebellion, on the otherhand, leads to brokenness and
that eternal separation fromGod.
So as we leave this week here onConnecting the Gap, these verses
call us to live out our faith bydoing good, seeking justice and
caring for others, and itreminds us of God's mercy and
(30:35):
his desire to forgive, whilealso emphasizing the importance
of our response to hisinvitation.
If you enjoyed this episode thisweek, please share it with a
friend.
We'll be back next week as wecontinue this verse-by-verse
study on the Bible.
And as we go, we believe thatGod's word never fails us.
God's word has stood the test oftime, and through Jesus' death
(30:57):
on the cross, he has connectedthe gap.
This is an extension ofConnecting the Gap Ministries,
and we pray that you have ablessed week.
So did you guys skip the part where God said
learn to do good?
Or did you just assume it wasoptional, fine print like a
warranty that you never read?
And when God said, Come let usreason together, were you
expecting him to say, You'redoing great, sweetie?
Or were you genuinely shockedthat consequences were actually
consequential?
(00:27):
And a quick check.
When given a choice betweenobedience and being devoured by
the sword, what exactly made thesword seem like a viable option?
Well today we're gonna unpacksome more of Isaiah chapter 1,
as we start with verse 17, whereGod basically shifts from
saying, stop the fake worshipto, alright, let's fix this
(00:49):
together.
It's like God gives Israel aholy to-do list.
Learn to do good, seek justice,defend the oppressed, and hey,
let's clean up those sins whilewe're at it.
And then God drops one of themost gracious invitations ever.
Come now, let us reasontogether.
Which, that's Bible speak forsit down, we need to talk.
(01:12):
I'm not here to fry you, let'sjust figure this out.
Honestly, it's the kind ofconversation you wish your boss,
spouse, or kids would use moreoften.
We also get the classic divinefork in the road moment, if you
obey blessing, if you don't.
Well, let's just say the swordisn't a metaphor that you want
to test.
So today, we're gonna explorewhat real repentance looks like,
(01:35):
why obedience is still God'slove language, and how God's
invitation to reason with him isproof that he's patient far
beyond what any of us deserve.
So grab your Bible, take a seat,and let's connect the gap
between knowing what's right andactually doing it.
Let's get to it.
(02:01):
Welcome to Connecting the Gap.
This is a podcast aboutmarriage, Bible, and book
studies, and we interview peoplethat have a story.
I'm Daniel Moore, your host.
Thank you guys for joining usthis week.
If you're not familiar with ourshow, check out our website at
www.connectingthegap.net.
Our platforms are there, YouTubeand Rumble Links.
We're also on the Christianpodcasting app at Edify.
And we're also on your Alexa andGoogle Smart devices.
(02:23):
You can also visit us on social,on Facebook, Instagram, and X at
CTGap Online.
If you're a fan of our show,please subscribe.
Feel free to leave a comment onour platforms, give us a thumbs
up or a five-star review onApple Podcasts, and we'd be
grateful to you for doing that.
Also, our new book is out,Marriage is a Mission, Living
Out God's Design for Marriage.
(02:44):
And we also have another brandnew book out, 42 Days to a
Stronger Marriage, aChrist-centered devotional for
couples.
Both of those are available onAmazon at the moment in
paperback, hardback, and ebook.
And there's also a six sessionstudy guide that goes with our
book Marriage as a Mission, andyou can pick that up on Amazon
(03:05):
also today.
So go get your copy today andhope you guys will be blessed by
that.
Well, this week we are going tobe continuing our verse by verse
study in Isaiah.
And we've made it to verse 17 atthis point.
And we're going to pick up theretoday here on our Isaiah verse
by verse study on connecting thegap.
(03:39):
So as we get started this week,we're going to go ahead and read
the next four verses.
And we'll see what happens.
Seems like that's about allwe're getting through each week
as we're trying to keep thesearound 30 minutes.
So we'll start there with verse17 today and read through verse
20, and this is the ESV version.
It says, Learn to do good, seekjustice, correct oppression,
(04:03):
bring justice to the fatherless,plead the widow's cause.
Come now, let us reasontogether, says the Lord.
Though your sins are likescarlet, they shall be as white
as snow.
Though they are red likecrimson, they shall become like
wool.
If you are willing and obedient,you shall eat the good of the
land.
But if you refuse and rebel, youshall be eaten by the sword, for
(04:27):
the mouth of the Lord hasspoken.
So reading that verse there,those few verses that we just
shared, there's a couple therethat are very, very popular
verses.
You probably recognize those aswe read them.
So we're gonna look into thosetoday and see what the Bible has
to say for us here in Isaiah 1,17 through 20.
(04:50):
So as we start out here withverse 17, it says, Learn to do
good, seek justice, correctoppression, bring justice to the
fatherless, and plead thewidow's cause.
So here this verse, it lists thepositive actions that follow
true repentance.
Here Isaiah is definingauthentic holiness.
(05:12):
It's not found in rituals, butin doing good, upholding
justice, and defending thevulnerable.
This reflects concern forcovenantal ethics laid out in
the Mosaic Law, particularly inExodus 22, verses 22 to 24, and
Deuteronomy chapter 10, verse18, where God emphasizes
protection of widows, orphans,and the oppressed.
(05:35):
So as we reach this verse heretoday, let's take a look at that
in Exodus and Deuteronomy, andlet's see what the Bible says
about those two verses.
In Exodus 22, 22 to 24, itstates that you shall not
mistreat any widow or fatherlesschild.
If you do mistreat them, andthey cry out to me, I will
(05:57):
surely hear their cry, and mywrath will burn, and I will kill
you with the sword, and yourwives shall become widows, and
your children fatherless.
In Deuteronomy chapter ten,verse eighteen it says, He
executes justice for thefatherless and the widow, and
loves the sojourner, giving himfood and clothing.
(06:18):
So here, these verses that wejust shared here in Exodus and
Deuteronomy, they reflect afoundational aspect of
covenantal ethics in the MosaicLaw.
At the heart of thesecommandments is the concept of
justice rooted in God'scharacter.
God reveals Himself as adefender of the vulnerable,
which are the widows, theorphans, or the fatherless, and
(06:41):
the foreigners or thesojourners.
These groups were among the mostpowerless in ancient Israelite
society, often lacking thesocial and legal standing to
protect themselves.
In Exodus 22, 22 to 24, theethical obligation is not only
to avoid harming the vulnerable,but to actively protect them.
(07:02):
And that passage, as younoticed, it carried a very
severe warning.
If the oppressed cry out to Godbecause of mistreatment, God was
going to personally respond tothem in judgment.
This shows that God identifieswith the afflicted and takes
their suffering seriously.
It also implies that justice isnot merely a human
(07:22):
responsibility, but a divineimperative, which means that God
Himself intervenes when justiceis denied.
In Deuteronomy 10, verse 18,that scripture kind of builds on
that application a little bitthere in Exodus by affirming
that God actively executesjustice and provides for the
(07:43):
marginalized.
This is not just a call forindividual compassion.
This is a model that God issetting here for societal
ethics.
The Israelites, they were therecipients of God's grace and
deliverance from Egypt.
As they were that, they wereexpected to reflect his
character and their treatment ofothers.
(08:03):
The covenantal framework bindsthem to uphold justice, mercy,
and righteousness, particularlytowards those who cannot repay
or defend themselves.
So in these scriptures here, thecovenantal ethics and the Mosaic
Law demand that Israel's societybe structured around God's
values.
Justice for the vulnerable isnot optional.
(08:26):
It is a covenantal obligationthat reflects God's own mercy
and justice.
Failure to uphold this standardinvites divine judgment, while
obedience aligns the communitywith God's purpose and
character.
So here in this scripture, God'sbasically using all of that as
(08:46):
an example to Judah to teachthem that you need to learn to
do good.
You know, you need to seek ajustice and correct oppression.
Uh, here in this time frame,they were rejecting all of those
that were less than.
They were not helping theorphans and the widows and all
of those types of people.
(09:07):
There was a major selfishnessthat actually was applying
itself there in Judah at thistime.
And so here God was emphasizingthat that protection needs to be
there just like he instructedthem back in Exodus and in
Deuteronomy.
So the rest of this verse hereto seek justice or correct
(09:28):
oppression, that would beparticularly piercing
accusations for the leaders andthe elite classes who at this
time they often exploited thepoor.
The ESV study Bible notes thatIsaiah here links social justice
with divine worship, counteringthe belief that ritual alone
secures divine favor.
There's got to be some actionbehind the words.
(09:52):
John Oswald, another well-knowncommentator, remarks that
righteousness for Isaiah isrelational and social.
It's not just personal orritualistic.
God's standard is rooted in hisown nature.
God is a defender of theoppressed.
As we move to verse 18, this isa very popular verse.
(10:15):
It says, Come now, let us reasontogether, says the Lord.
Though your sins are likescarlet, they shall be as white
as snow.
Though they are red likecrimson, they shall be like
wool.
This verse here reflects God'samazing grace.
You know, despite Judah'scorruption and all these things
(10:35):
that we've been talking abouthere in these last verses this
week and last week, you know,God invites them into dialogue.
He tells them, Come on, youknow, let us reason together
here.
The image of scarlet and crimsonthat conveys deeply ingrained
visible sin.
That's dyed cloth that cannot bewashed clean by human effort.
(10:58):
Yet God promises miraculouscleansing, turning sin white as
snow or wool.
This anticipates the cominggospel message.
The theme of forgiveness bygrace, rather than merit, is
very clear here.
The scarlet imagery that alsoevokes guilt of bloodshed, which
(11:18):
is tying back to verse 15, ifyou remember from last week
where it said that your handsare full of blood.
The Kill and DeLeach commentaryexplains that reason together,
or the Hebrew word navache,implies legal argument and
reconciliation.
God is both judge and mercifulredeemer.
(11:40):
He offers actual transformation,not just mere pardon.
This verse is often cited inChristian theology, such as
Hebrews 9, verse 14 andRevelation 7, verse 14, as a
foreshadowing of salvationthrough Christ.
Although in immediate context,it is a renewal of the covenant
(12:00):
which is being offered here toJudah.
And let's read those scripturesreal quick.
In Hebrews chapter 9, verse 14,it says, How much more will the
blood of Christ, who through theeternal spirit offered himself
without blemish to God, purifyour conscience from dead works
to serve the living God?
Revelation 7, verse 14 says, Isaid to him, Sir, you know.
(12:25):
And he said to me, These are theones coming out of the great
tribulation.
They have washed their robes andmade them white in the blood of
the Lamb.
So here in its immediatehistorical context, this verse
is part of God's call for thepeople of Judah to repent and
return to Him.
(12:57):
If they respond in obedience,God promises cleansing and
restoration.
It's a vivid expression of God'smercy, even though their sins
are deep and glaring, such asmentioned there as being scarlet
and crimson.
He is willing to wash them cleanif they repent and live
faithfully.
So in context here it's aconditional offer within the
(13:20):
covenant relationship betweenGod and His people.
In Christian theology, however,this verse is often seen as a
foreshadowing of salvationthrough Jesus Christ.
Now we as Christians, we believethat the total cleansing of sin
described here, ultimately findsits fullest and final expression
in the atoning work of Christ.
(13:43):
Jesus offers a way for sins tobe washed clean once and for
all, not through repeatedsacrifices or covenant renewal
rituals, but through his deathand resurrection, as we are
beyond those times of therituals and the sacrifices at
this point.
The vivid imagery of scarletsins becoming white as snow
(14:05):
captures the heart of the gospelmessage.
God's grace is powerful enoughto remove the deepest stains of
sin.
Us as Christians, when we lookat this verse, we see in it the
idea that forgiveness andtransformation are possible not
through human effort, butthrough divine mercy and
intervention, which in Christianunderstanding finds fulfillment
(14:29):
in Christ.
So here as we're reading Isaiah1, verse 18, we know that this
verse actually does directlyjust address Judah's chances for
renewal.
But as Christians today, we canread it as a prophetic glimpse
of the ultimate cleansing andreconciliation made available
through the Messiah.
(14:50):
As we move on here to Isaiahchapter 1, verse 19, it says, If
you are willing and obedient,you shall eat the good of the
land.
So here in this scripture, theconditional promise offers
blessing tied to covenantfaithfulness.
The phrase eat the good of theland is symbolic.
(15:11):
It symbolizes security,fertility, and prosperity.
And those are blessings thatwere promised in Deuteronomy 28,
verses 1 through 18.
God desires relationship, notdestruction.
Obedience brings tangibleblessings in the land of
promise.
This is a repeated thoughtprocess that has been here
(15:34):
throughout Isaiah as we've beengoing through chapter 1 from the
very beginning.
Historically, Judah hadexperienced economic and
military setbacks due torebellion, and Isaiah is now
reaffirming the opportunity toreturn and flourish.
So this is a covenant renewaloffer.
Matthew Henry notes thatwillingness or the internal
(15:58):
attitude and obedience, which isthe external action, are both
necessary.
God honors heart and deed.
Just as being a Christian, wecan't give our lives to Christ
and then not live that life.
We have to make sure that if wedo give our lives to the Savior
and He actually comes in, we askHim to forgive us and cleanse us
(16:20):
from the inside out, then ourlife then reflects that change
to the outside as we startliving like Christians in the
way that God would have us to dothat.
So as we continue on here toverse 20, it says, But if you
refuse and rebel, you shall beeaten by the sword, for the
(16:41):
mouth of the Lord has spoken.
So here in verse 20, this versecompletes the wisdom style
contrast of verses 19 and 20.
Blessing for obedience, judgmentfor rebellion.
You shall be eaten by the sword,delivers a grim wordplay.
While eating the good of theland represented blessing, now
(17:03):
the people themselves will bequote unquote eaten by violence.
The phrase for the mouth of theLord has spoken adds prophetic
authority.
So in other words, just becauseIsaiah is relaying this message
to Judah, this is not Isaiah'sopinion.
This is actually the word of thecovenant God.
So historically Judah wouldindeed face invasions and
(17:26):
judgment if unrepentant,especially under Assyrian
aggression and later Babylonianexile.
This prophecy conveys realconsequences for covenant
violation.
The Geneva Study Bible callsattention to the certainty of
this threat, reminding us as thereader that everything God
declares will come to pass, bothpromises and warnings.
(17:51):
We can be assured that that willactually happen when it's the
Word of God.
So here in verses 16 to 20, thisis a call to repentance and
covenant renewal.
God invites his people to moralcleansing, commands justice, and
promises forgiveness.
He offers a clear choicerestoration or ruin.
(18:14):
This passage of Scripture alsobridges the themes of judgment
and hope, emphasizing that trueworship is ethical and
relational.
It's not ritualistic, it'ssomething that comes from the
heart.
Commentators like Barnes Oswaltand Kill and Delish affirm that
these verses encapsulateIsaiah's broader message that
(18:35):
God desires righteous hearts andis willing to forgive if people
return to him in humility andtruth.
So we're actually going to moveon here to a few more verses
this week.
So we'll go ahead and move onhere to verse 21.
It says, How the faithful cityhas become a whore, she who is
(18:56):
full of justice, righteousnesslodged in her, but now
murderers.
So this verse here in verse 21,chapter 1 of Isaiah, it opens
with a lament that uses a starkcontrast to depict Jerusalem's
moral decline.
The phrase faithful city refersto Jerusalem's formal covenantal
(19:19):
identity, a place where God wasworshipped and justice upheld.
The imagery of the city, nowbecoming a whore or spiritual
adultery, evokes covenantalbetrayal similar to Hosea's
description of Israel in Hosea 1through 3.
So let's take a glance over hereat Hosea and let's see what that
(19:42):
passage actually has to sayabout this as we put these two
verses, uh these two portions ofscripture together here and see
how they go hand in hand inparallel.
So Hosea chapters one throughthree, these chapters present a
symbolic narrative.
And it's a very powerful onethat combines the prophet
(20:03):
Hosea's personal life with God'smessage to the people of Israel.
These chapters in Hosea use alot of imagery, just like we've
been seeing here in Isaiah.
There's a lot of imagery inHosea as well of marriage and
unfaithfulness to portrayIsrael's spiritual infidelity to
God.
The central theme is God'scovenantal love and the painful
(20:24):
reality of Israel's idolatry,which is likened to adultery or
prostitution.
In Hosea chapter 1, God commandsHosea to marry Gomer, a woman
described as promiscuous orunfaithful.
This marriage is a livingparable of Israel's relationship
with God.
Gomer represents Israel, who hasbeen unfaithful by worshiping
(20:47):
other gods and forming allianceswith pagan nations.
The names of Hosea and Gomer'schildren, which are Jezreel,
Loruhamah, and Loami, they alsocarry prophetic meanings.
Jezreel points to upcomingjudgment, Loruhama means no
mercy, and Loami means not mypeople.
(21:11):
These names reflect the brokenrelationship between God and
Israel due to theirunfaithfulness.
Hosea II expands on thatmetaphor by portraying Israel as
an unfaithful wife who chasesafter lovers, symbolizing idols
and foreign powers, believingthat they provide her with
sustenance and prosperity.
(21:33):
However, God declares that hewas the true provider all along.
The chapter moves from judgmentto hope, as God promises to woo
Israel back, to restore therelationship, and to renew the
covenant.
This restoration includes areversal of the children's
symbolic names, turning not mypeople to you are my people,
(21:55):
emphasizing God's enduring loveand mercy.
Hosea three is a brief chapterwhere God tells Hosea to love
Gomer again, even though she'sbeen unfaithful.
Hosea redeems her, symbolizingGod's willingness to redeem
Israel despite her spiritualadultery.
The chapter ends with theprophecy that Israel will return
(22:17):
to the Lord and to David theirking in the latter days,
pointing to Messi and a cope andultimate restoration.
So here in Hosea, this imageryof Israel's an unfaithful wife,
that parallels this scripturehere in Isaiah 1, verse 21, when
it says that line, how thefaithful city has become a
whore, she who was full ofjustice.
(22:40):
Righteousness lodged in her, butnow murderers.
In Isaiah, the city ofJerusalem, which is representing
Judah, is described as a womanwho has turned from
righteousness to corruption andidolatry.
Like Hosea, Isaiah uses maritalinfidelity as a metaphor for
covenantal unfaithfulness.
(23:01):
Both prophets, they highlightthe same spiritual reality.
God's people have broken theircovenant with him through
idolatry and injustice.
The use of sexual immorality asa metaphor underscores the depth
of betrayal and the intimacy ofthe relationship that's been
violated here.
Yet both Hosea and Isaiah both,they also emphasize God's desire
(23:25):
for restoration.
In Hosea, God's love isportrayed as that of a husband
who redeems his unfaithful wife.
In Isaiah, the call torepentance and the promise of
cleansing, which is in Isaiah 1,verse 18 that we just read,
point to God's willingness toforgive and restore.
(23:47):
So when you put these twotogether parallel, Hosea
chapters 1 through 3 and Isaiah121, they together present a
vivid picture of Israel andJudah's spiritual adultery and
God's unwavering commitment toredeem and restore his people.
The marriage metaphor powerfullycommunicates the covenantal
nature of the relationshipbetween God and his people, the
(24:08):
pain of betrayal, and the hopeof reconciliation through divine
mercy.
God went to great lengths withJudah to try to explain to them
how they were making God feel.
They were rejecting God for whohe was as their savior, and God
was trying to offer themredemption through his love and
(24:29):
trying to redeem them back.
The faithful city here in verse21, that's become a whore, has
degenerated from righteousnessto bloodshed.
The use of murderers suggestsrampant injustice and violence,
likely from corrupt officialsand leaders who are probably
exploiting the weak, just likeuh the verse earlier was talking
(24:52):
about the orphans and the widowsand those that are weak that was
there in society.
The Kill and Delleash commentarynotes this verse as marking a
dramatic fall from grace.
Jerusalem, once known for God'spresence and moral uprightness,
now mirrors the behavior ofpagan cities.
(25:12):
John Oswald comments that thislament is deeply emotional,
expressing not only divineanger, but divine heartbreak.
The city that represented God'spurpose on earth now reflects
the opposite.
(25:45):
So we'll be summarizing here injust a moment of what we went
through today and doing a littlebit of application here for what
this is telling us in our livestoday in the society that we
live in now.
But first, before we do, uh ifyou would like to reach out to
us here at Connecting the Gap,you can email Daniel at
connectingthegap.net.
You can also go to our website,connectingthegap.net, and we
(26:07):
have a form there that you canfill out and send it in as well.
And if you'd like to jump in onthe conversation, please do.
Love to hear from you guys anduh see what you'd have to say
about this study that we'regoing through right now.
Next week we're going to bepicking back up uh with verse 22
here in chapter one as wecontinue our verse-by-verse
(26:28):
study here in Isaiah.
And it's been a good one so far.
I've really enjoyed this.
And so hopefully you guys willcome back next week as we
continue this study.
So here's we finish up thisweek.
Isaiah chapter 1, verses 17through 20 is a continuation of
God's call for genuinerepentance and righteous living.
(26:52):
After rebuking the people in theprevious verses for their empty
religious rituals, God nowoutlines what true obedience
looks like and offers both apromise and a warning based on
their response.
Verse 17 says, Learn to do good,seek justice, correct
oppression, bring justice to thefatherless, and plead the
widow's cause.
This verse here is a clear callto action.
(27:13):
God is not just looking forpeople to stop doing evil, he
wants them to actively pursuewhat is right.
Doing good involves seekingjustice and standing up for the
vulnerable, especially thefatherless and the widows, who
are often the most marginalizedin ancient society.
This verse defines righteousnessnot only by personal morality,
but by social responsibility andcompassion.
(27:37):
In verse 18, where God says tocome now and let us reason
together, talking about the sinsthat are like scarlet, they'll
be white as snow, though they'relike crimson, they'll be like
wool.
Here God's extending a graciousinvitation.
Despite the people's deepsinfulness, symbolized by
scarlet and crimson, colors thatare vivid and very hard to
(27:58):
remove out of anything, theystain very badly, God offers
forgiveness and cleansing.
This shows God's desire torestore his people if they are
willing to turn to him.
It also emphasizes his mercy andthe possibility of
transformation, no matter howsevere that their sin may be.
Here in verse 19, it says, Ifyou're willing and obedient, you
(28:21):
shall eat the good of the land.
This is a promise of blessing.
If the people respond to God'scall with willingness and
obedience, they'll enjoy theprosperity and fruitfulness of
the land.
It reflects the covenantrelationship that God had with
Israel, where obedience led toblessing.
(28:45):
This was a promise from God.
That verse presented theopposite outcome, a warning of
judgment.
Refusal and rebellion is goingto lead to destruction, which is
symbolized by being devoured bythe sword, and that underscored
the seriousness of their choiceand the authority behind the
message as it was spoken fromthe Lord Himself.
(29:05):
So how do we apply thesescriptures to us today?
These verses here that we haveread and that we've studied
through today here in Isaiah,they are very deeply relevant to
our modern life.
They teach that God desires morethan religious activity.
He wants lives marked byjustice, compassion, and
integrity.
Today this means standing up forthose who are oppressed,
(29:29):
advocating for the vulnerable,and living out our faith through
tangible acts of love andjustice.
Verse 18 is especially powerfulin the context of the gospel.
For us today, that highlightsGod's willingness to forgive and
cleanse us from sin, pointingforward to the redemptive work
of Jesus Christ.
The promise is no matter howstained our past may be, no
(29:53):
matter how much baggage that wecarry around and bring into this
relationship with God, He offersus a fresh start if we come to
Him in repentance.
And as we finished out with 19through 21, that reminded us
that our choices haveconsequences.
Obedience leads to blessing, notalways material, but certainly
(30:14):
spiritual and relational.
But rebellion, on the otherhand, leads to brokenness and
that eternal separation fromGod.
So as we leave this week here onConnecting the Gap, these verses
call us to live out our faith bydoing good, seeking justice and
caring for others, and itreminds us of God's mercy and
(30:35):
his desire to forgive, whilealso emphasizing the importance
of our response to hisinvitation.
If you enjoyed this episode thisweek, please share it with a
friend.
We'll be back next week as wecontinue this verse-by-verse
study on the Bible.
And as we go, we believe thatGod's word never fails us.
God's word has stood the test oftime, and through Jesus' death
(30:57):
on the cross, he has connectedthe gap.
This is an extension ofConnecting the Gap Ministries,
and we pray that you have ablessed week.
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