Isaiah 1:2Meaning & Commentary from the Church Fathers

Another prophet also declared, "Hear, O mountains... firm foundations of the earth" (Micah 6:2). Sons will come forth. The prophet refers to a grace bestowed upon him, which is not universal among all people; it is a particular grace of adoption, distinguishing between mere existence and being chosen by God. The Lord consistently initiates with His blessings. At man's creation, He honored the yet-to-be-formed with the ability to exist, stating, "Let Us make man in Our image and according to Our likeness" (Genesis 1:26). In the new covenant, He provided an even greater grace by bestowing the cleansing of baptism not only upon those who had done no good but also upon those who had committed many wrongs. Thus, it is evident that He honored by adoption not just the virtuous but also those who have sinned deeply. Nevertheless, while He honors even before the trials, He does not withhold the reward after the trials; rather, He offers even more abundant blessings afterward. Exalted. With that single term, he encompassed all that transpired in Egypt, in the wilderness, and in Palestine. God, because of the richness of His blessings, does not typically provide a detailed recounting of events. Yet, they have rejected Me. He states, "They have broken My law and abandoned My commandments."

"I bear witness to you before heaven and earth," declares Moses, "that when you enter the promised land and forsake the Lord your God, you will be dispersed among all nations." Isaiah had come, and the threat was nearing fulfillment. The deceased Moses and those who had heard his words were no longer accessible, so Isaiah called upon those very elements, heaven and earth, in front of whom Moses had testified.

Realizing that his words might incite hostility, he emphasizes that it is God Himself who addresses them, thus skillfully diverting the wrath of the wicked and calming their unrighteous fury. After all, if a mediator, conveying messages from heaven, speaks, who could rightfully be angry with him? Even more so, it would be irreverent to be enraged with God when He Himself speaks. Therefore, it is appropriate for the prophet to call upon heaven and earth as witnesses, for he has charges against Israel and desires that both the angels and the entire earth recognize the sinful nature of this people. This way, no one can claim that God acts unjustly or that His chosen people, whom He once liberated from the harsh bondage of Egypt, are now cast aside for trivial offenses.

God extended His mercy when they were wrongfully tormented, showing kindness amidst their oppression. However, those who enslaved them were justly punished, as God unleashed various forms of chastisement upon them. The remarkable nature of the Israelites' election should not be forgotten, and neither should the manner of their rejection. If anyone perceives that by the prophet’s utterance, even the elements themselves are called as witnesses, they would not distort the intent of these words. After all, as previously mentioned, it was through Moses that Israel was freed from the Egyptians’ wickedness. When Pharaoh defiantly declared, "We will not see the Lord, neither will I let Israel go" (Ex. 5:2), creation itself rallied against the disobedient ruler. Numerous astounding wonders were performed from above and on the earth, with hail falling from heaven and frogs emerging from the ground; as noted in Scripture, the waters turned to blood, and boils afflicted every individual. It seemed as though the elements themselves did not labor in vain for the sake of the freed people. "Hear ye heaven, and compel the earth, as the Lord hath spoken."

This message can also be interpreted in another light. After disregarding divine law and rejecting God’s guidance, the Israelites resorted to worshipping unclean spirits in high places, burning incense in lush valleys, and serving the works of their own hands. Consequently, the God of all creation justly expressed His anger, instructing one of His holy prophets, "Arise, judge with the mountains, and let the hills hear your voice. Hear ye the mountain of the judgement of the Lord, and the depths of the earth: for the judgement of the Lord is against His people, and with Israel He will destroy them" (Micah 6:1-2). However, it is not the judgement against the mountains and hills that is at hand. Instead, the prophet calls attention to the iniquities of Israel, committed upon the mountains, hills, and valleys. The reproach falls upon those steeped in sin, who erected high places and altars to unclean spirits.

Consequently, since the Israelites discarded their reverence for God and worshipped the celestial bodies—the sun and the moon—and crafted idols from earthly materials, He astutely highlights their sinful behavior. It is as if He calls upon heaven and earth to testify, saying, "Hear, O heavens, and compel, O earth, for the Lord hath spoken." There is yet another interpretation; we recognize many fathers in heaven—spiritual—and many fathers on earth, both corporeal and ethereal. All these fathers, both higher and lower, receive honor from the children under their care. Those honored rejoice in this recognition and find it painfully grievous to bear the ingratitude of their children. The God of all humanity, having witnessed such ingratitude, summons the fathers in heaven and on earth as witnesses, stating: "Hear ye heaven, and compel the earth, because the Lord hath spoken. I have begotten and exalted sons, but they have rejected Me."

Israel, graced with divine favor and cherished with parental compassion, is referred to as "born of God" until the authentic and spiritual rebirth is realized within us through faith in Christ. We are born anew by the water and the Spirit; nonetheless, the ancients were given a spirit of bondage, while Israel was recognized as the firstborn nation. For us, God has bestowed the name and Spirit of adoption, as it is written: "Ye are, saith he, sons, God hath sent the Spirit of His Son into your hearts, crying, Abba Father" (Galatians 4:8). Thus, God asserts, "I have begotten sons," not only as begetter but also as exalted—raised up. Other scholars explain similarly: even after being liberated, Israel was not left without aid, nor deprived of divine love, but nurtured like a child by a loving father: "The bread of heaven," as the Scripture reveals, "gave them; the bread of angels fed man" (Psalms 77:24, 25). This nurturing occurred through the wisdom of the law and prophetic teachings, guiding them toward the knowledge of truth—namely Christ. Hence, Paul states that "the law was made unto us in Christ" (Galatians 3:24). However, Israel rejected the One who gave birth to them. What characterized this rejection? They began to offer divine honors to entities that are not gods by nature, indulging in immorality and shame, even failing to exhibit the loyalty shown by mute creatures to their masters.

It is noteworthy that Isaiah’s declaration is arranged differently compared to Moses’ song. In the latter, it begins with the call to heaven while Isaiah states: Hear, O heaven, and compel, O earth. When the people think highly of themselves and remain close to God, the Prophet summons heaven as if it were near and implores it to instill the words into their ears; this is the sense of the word compel. However, when the people become estranged from divine matters, he addresses heaven as a distant entity: Hear, O heaven. The same applies to the earth. Therefore, in a time of the people's prosperity, Moses calls heaven close and says: Inspire, O heaven, in other interpretations, while Isaiah, confronted with the people’s sins and their earthly wisdom, commands the earth, which is nearer to him, to absorb the message; inspiring it in this case.

Alternatively, one might consider heaven as symbolizing those who dwell in the celestial realm and the earth representing its inhabitants; under this understanding, we would not see heaven and earth as animated entities. Heaven is referred to as God's throne because the celestial Powers hold a steadfast comprehension of God. The earth is described as God's footstool, as its people struggle to grasp even the most basic understanding of Him. Thus it is remarked: The knowledgeable man is a sign of wisdom (Proverbs 12:23); conversely, the dishonorable throne is likened to a wife who rejects the truth. Just as a wise man is seen as the seat of wisdom, so too is one who comprehends the divine narrative considered the throne of God. As the Lord has declared, failing to heed the words of God is a grave offense. I have produced and elevated sons, yet they have turned against Me. What a disgrace for humanity! The Lord comes forth to assert His justice and dispense rewards as deserved. I have fathered and elevated sons. Humanity consists of both spirit and flesh; the body is formed from the earth, while the spirit is celestial. Thus, since humanity has ties to both realms, God denounces sin in what is most intrinsic to human nature. The sons are both fathered and elevated. There are two forms of birth. One is the spiritual upbringing in accordance with God, achieved through deeds and the acceptance of teachings: thus, Paul gives birth through the gospel, healing the fallen and transforming them into righteousness. The other birth signifies the entrance into life, illustrated by: This is the account of the creation of the heavens and the earth (Gen. 2:4). Therefore, God points towards both types of birth and admonishes them, for those called forth from nothingness into existence, made in the image of God (this is what it means to be fathered and exalted), did not express gratitude to Him as their Creator and did not reflect His qualities as their Father, but instead turned to wickedness, rejecting God and choosing the devil as their father. For everyone who practices sin is of the devil (cf. 1 John 3:8). The Lord confronts the duplicitous by saying, ‘You are of your father, the devil’ (John 8:44). It is a grave sin to be a child, to be physically born and yet remain ungrateful to the one who gave you life; however, one who is blessed to partake in heavenly treasures yet fails to remain devoted to their benefactor deserves the utmost contempt.

Once they experienced transformation, God withdrew the Spirit from them, leading to their rejection, though those who repent will be welcomed back and, upon receiving illumination, will once more be referred to as sons by God, who initially bestowed this grace upon them.

If the Jews had wisely contemplated what was communicated in Scripture, they would not vocally exclaimed with such boldness as they do today regarding the prophecies about them, which include statements like, "Their city shall be desolate," and "grace shall be taken away from them," as well as, "They shall be without the law and shall no longer be called sons, but rather strangers."

In the original Hebrew, the term for heaven, "samaim," appears in the plural, which is particularly evident when referring to "hear." This plural usage might be interpreted singularly, similarly to how we refer to individual cities like Thebes and Athens. The Hebrew language uniquely uses masculine forms for words ending in "ith" like "Cherubim" and "Seraphim," and feminine plural forms for those ending in "oth," such as "Sabaoth." It is noteworthy that heaven is addressed with "Hear," while the earth is called to "Perceive by hearing"; this distinction indicates that those above possess greater understanding, whereas those below are limited by their earthly senses. Consequently, the Savior declares in the Gospel, “Let him who has ears to hear, hear” (Matt. 11:15). Thus, those who are spiritually minded, akin to citizens of heaven, should attentively listen to the spiritual truths conveyed, while those grounded in earthly matters may interpret the narrative plainly.

Additionally, it is significant that the prophet does not simply instruct, "Hear, O heavens," but rather emphasizes that he is relaying what the Lord has communicated to him for you, who are unworthy of receiving direct words from Him. Some scholars suggest that heaven and earth are summoned as if they were sentient beings, akin to the expression found elsewhere, “I will look upon the earth, and make it tremble” (Psalms 103:32), though here the emphasis lies on God’s great power rather than human comprehension. He states, “I have raised up sons and exalted them, but they have turned away from Me.” The translations by Simmachus and Theodotion reflect this as “sons I have brought forth and exalted.”

From this, the prophet conveys what the Lord revealed about Israel, who, despite being initially created as servants under the common law, were elevated to the status of sons, as indicated by the declaration, “My firstborn son is Israel” (Exodus 4:22). Furthermore, in the Gospel, the Lord reassures the apostles that if they follow His will, they will no longer be regarded merely as servants but as friends (John 15:15). However, should Israel become arrogant due to their designation as firstborn, they should recognize that this label is given because the Gentiles are considered the second sons. Notably, the title "firstborn" does not suggest that there are no other siblings, as seen in the term “only begotten,” which would exclude others. The firstborn signifies the precedence of those who will follow.

Moreover, scriptural tradition does not confer inheritance solely to the firstborn but frequently to subsequent sons. Cain, the firstborn, was rejected, while Abel's offerings found favor with God. Although Ishmael was the firstborn, it was Isaac who inherited the promise. Esau was the firstborn, yet Jacob, the one who struggled, claimed their father’s blessing. Reuben, too, was the firstborn, but the blessing pertaining to Christ was bestowed upon Judah. Hence, while the Jews were the initial recipients of this calling, elevated to a prominent role, we are also embraced as the sons of God and, though seen as second, we may be considered as the tail. For those who received Him, He granted the authority to become children of God (John 1:12). We have, however, not been given a spirit of fear leading to bondage but a spirit of adoption, allowing us to call out, “Abba, Father” (Rom. 8:15); for perfect love dispels fear (1 John 4:18). It might be more accurate to interpret the Hebrew as “I have raised sons” rather than “begotten” to avoid contradictions with the apostle John's assertion, “Everyone who has been born of God does not commit sin” (1 John 3:9). If they were genuinely born of God, how could they sin when the text maintains that those born of God cannot sin?

Despite the manifold blessings He has bestowed upon them, they forget His goodness, betray His sacred and just laws, and cause Him sorrow, as evidenced by the prophets and psalms which recount the ingratitude of the Israelites: “they have forgotten His favors and the wonders which He has shown them” (Psalms 77:11).

What has the compassionate Lord not done for His chosen people? He selected them as His own, revealed His name to them, and heard their cries while they suffered in Egypt, advocating for their freedom and delivering them from bondage. He struck Egypt with its firstborn and brought Israel out with mighty power. He divided the Red Sea, guiding Israel safely through it, and cast Pharaoh and his armies into the depths. He led them through the wilderness, providing for their needs, defeating formidable kings before them, and granting them a land of promise, as it is written: “And so He brought them to the mountain of His sanctuary...” (Psalm 77:54). Yet, despite His abundant grace, they repeatedly provoked Him in the wilderness and challenged Him in their parched land (Psalms 77:40). Even upon entering the promised land, they continued to test and distress the Most High, neglecting His commandments and rebelling, as recorded in the books of Moses.

God’s displeasure grew as they turned away from Him, and their ingratitude did not go unnoticed. He called upon heaven and earth to bear witness: “Hear, O heaven, and take heed, O earth; for the Lord says, I have brought up and exalted sons, but they have rejected Me. An ox knows its owner, and a donkey its master's feeding trough; but Israel does not know, My people do not understand” (Isaiah 1:2-3). He sent prophets to guide them back to Him, but they not only rejected His messengers but also persecuted them. Ultimately, He came to them in human form, yet the holy Evangelist records with sorrow: “He came to His own, and His own did not receive Him” (John 1:11). They not only refused to welcome Him but blasphemed, reviled, and crucified the One who sought to save them. Despite Christ’s efforts to lead them to repentance, their hearts remained hardened and unhealed.

“O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you! How often I longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” Eventually, they were met with the solemn declaration: “Behold, your house is left to you desolate” (Matthew 23:37-38). “Wrath cometh upon them to the end” (1 Thessalonians 2:16). The entire world witnesses God's just judgments and recognizes that they have deserved their separation from Him. Thus, the words of Christ were realized: “The kingdom of God shall be taken away from you and given to a nation that bears its fruits” (Matthew 21:43). The Gentiles, whom the Israelites scorned, were called to God and welcomed into His fold, while those who turned from idols to serve the living God became His people.

However, those who pretend to honor God, professing His name while denying Him through their actions—those who vow to serve Him at Baptism yet yield to the devil—are akin to the hypocritical Israelites. The criticisms directed toward the ungrateful Jews by the prophets and the Lord equally apply to false Christians. They have embraced the truths of Scripture but resist living by them. They profess faith in Christ yet oppose Him through their actions. They may listen to preachers as though they were prophets of God, but they have no intention to follow their teachings; worse still, they malign and berate them.

Just as the Jews were reprimanded publicly in sacred writings, so too will the ungrateful and deceitful Christians be reproached before the holy angels and God’s elect on the Last Day at Christ's Second Coming. The kingdom of God will be taken from them, and the saints will witness and acknowledge the righteous judgment of God. Everything one has done, spoken, plotted, or desired in this world will follow them into the age to come and will be laid bare during the Judgment of Christ. All actions, whether good or evil, along with every secret deed, word, and thought will be revealed to angels and humanity, as St. Basil the Great observed in his ‘Epistle to the Fallen Virgin.’ Therefore, let us, Christians, live in a manner worthy of repentance. May our sins not stand as accusers against us at the Judgment of Christ; let us cleanse ourselves now through repentance and tears. Let it not be said to us on that day: “Behold a man and his works!” Woe to that individual before whom their sins shall be displayed! For according to the righteousness of their deeds, so shall they be judged.

When adversaries of the Lord Jesus, during His glorious entrance into Jerusalem, insisted that He silence His disciples, He replied: “If they are silent, the stones will cry out” (Luke 19:40), implying that one would have to be more devoid of spirit than a stone to remain silent at such a moment. Similarly, if the inanimate heavens and earth can respond to the Lord's words, it implies that rational beings would be even more foolish if they chose not to heed the messages directed toward them. It is also plausible, as Basil the Great suggests, to interpret heaven and earth not as physical parts of creation but rather as the beings that inhabit them—namely, the celestial angels and humanity. In this context, the appeal encompasses not just humanity but also the heavenly hosts, indicating that these divine beings are intimately involved in the affairs of humankind; their obedience to the Lord brings joy, while disobedience grieves them. This serves as a compelling reason for humanity to attentively listen to the Lord's words delivered through the prophet. By being inattentive, they risk offending not only Him but also His devoted servants, who, in their obedience to the Lord, strive earnestly for others to follow their example.

The Lord, who calls for attentiveness to His words, initiates this dialogue with a rebuke concerning humanity’s ingratitude, declaring, “I have begotten sons and exalted them, but these have rejected Me.” The Lord God expresses a paternal concern for all people across nations; yet, the nation of Israel has consistently been the focus of His particular care, as His chosen people. They alone had the privilege of entering into an intimate covenant with God and being the stewards of true reverence toward Him. The sign of this covenant was circumcision, which held the same significance for the Old Testament believers as baptism does for those in the New Testament, of which circumcision was a prefiguration. Through baptism, believers are adopted into God’s family; in contrast, circumcision brought the Old Testament faithful into a sonship with God, a designation frequently found in Scripture. “Ye are sons of the Lord your God” (Deuteronomy 14:2), Moses warned them against emulating the Gentiles. “My firstborn son is Israel” (Exodus 4:22), the Lord declared to Pharaoh. The Lord not only brought them into existence as His sons but also nurtured and educated them. The entirety of the narrative of God’s chosen people reflects this process of upbringing. God took every possible measure to ensure that His people remained loyal to their covenant with Him, worshipped Him alone, and steered clear of pagan practices. He safeguarded His children from intermingling with Gentiles during the patriarchal era through a nomadic existence and in Egypt by positioning them apart from the Egyptians. Following their liberation from Egypt, He bestowed upon them the law, which distinguished them from the Gentiles in every conceivable way. Throughout the ages, the Lord continued to lead them via His chosen leaders—judges, kings, and prophets. His paternal care was evident in their trials, which served as punishment for their unfaithfulness and prompted repentance, as well as in their prosperity, which drew them closer to Him. Despite the many blessings the Lord had poured out upon them, they remained ungrateful. “But they who have rejected Me,” laments the Lord, have forsaken obedience to Him, repaying His countless benefits with a turn away from genuine reverence and a descent into grievous vices. What profound ingratitude! Moses foresaw this lack of loyalty (Deuteronomy 31:29) and chastised them, stating: “God is faithful (in His promises), and there is no unrighteousness in Him. But they have corrupted themselves before Him; they are not His children because of their vices, a perverse generation. Is this what you offer to the Lord? Is He not your Father, who has given you life, created you, and established you?” (Deuteronomy 32:5-6).

The majestic call of great prophets like Moses and Isaiah to heaven and earth carries profound significance. Their cry is not directed to material matters or the physical realm, which consists of laws established by God, but rather to the celestial realm, filled with intelligent beings, who though not visible to our physical senses, witness our actions. These beings are called to observe the transgressions of Israel, providing both admonition and the promise of forgiveness should they repent, as well as the threat of punishment if they persist in their unrepentance. A German scholar expresses with deep emotion regarding Isaiah’s proclamation: “This declaration is not merely a poetic embellishment; it is truth. Beneath this muted world, which is perceived only through our crude senses, exists a hidden reality of not just forces but also spirits.” Furthermore, Schmieder points to the words of the Apostle Paul in Romans 8:19-22, filled with significant meaning. It is clear that our understanding of the world is incomplete. To us, it remains shrouded in darkness, while the Apostle mentions that creation eagerly anticipates liberation from decay, yearning for the revealing of the children of God, groaning and suffering presently, yet awaiting a time of release from anguish. How should we interpret these enigmatic words? Above and below us are the beings whom Isaiah invokes as witnesses against humanity, referred to as heaven and earth. For him, as well as other prophets and saints who rise above the flesh, the boundaries confining humanity are lifted, their vision is opened, revealing what remains hidden from the eyes of unrefined, carnal beings. “I have nourished and raised My sons, but they have rebelled against Me.” Heaven and earth should listen with trepidation for “the Lord speaketh.” The celestial powers are attentive, the guardian angels of nations and the souls of humanity lean in to listen, along with all of creation endowed with intelligence by God. The Lord admonishes every creature He has lovingly placed over the earth. He has impressed His image and likeness upon this creation and declared it His offspring. Among His children, He designated one people to uphold His revelations, promises, and laws, distinguishing them spiritually and morally above other nations. These were the beloved sons of God, His firstborn. However, now Isaiah proclaims that these sons have turned against their heavenly Father. As Moses queries in Deuteronomy 32:6, “Do you thus repay the Lord...? Is He not your Father?” Yet, “the people are stubborn in their defiance of the Lord,” as the prophet Hosea articulated prior to Isaiah (Hosea 11:7). Later, Isaiah himself, conveying the message of the Lord, declares to Israel, “Every day I have stretched out My hands to a rebellious nation, to a people who continually provoke Me” (Is. 65:2-3).