Isaiah: Trusting The Holy One Who Rules The World (XXV)

Leadership Problems (28:1-29)

Neal Pollard

Isaiah 28-35 is all about warning against trusting in enemies who will be defeated. Each chapter is an oracle of woe for God’s chosen people through chapter 33, followed by a look at God’s final judgment on the nations in chapters 34-35. Chapter 28 begins by focusing on the poor spiritual leadership in the northern kingdom, whose leaders had failed to doing their job. It ends by taking an even longer look at the failures of the leadership in the southern kingdom. No home, business, nation, or other institution can rise higher than its leadership. Individuals may counter their trend, but most will follow their example.

The Drunken Leaders Of Israel (1-6). Isaiah seems to be speaking more metaphorically than literally by using the word “drunkards.” Ephraim was the most prominent tribe in the north. Samaria was the capital city. The flower of their national beauty was fading (1,4). The lot of the people, on the whole, would be “trodden underfoot” (3) and “swallowed” like a first-ripe fig (4). The hope was reserved for the righteous remnant who still trusted in God. For them, God would be a “crown of glory and a diadem of beauty” (5) as well as justice and strength (6). For those who maintained their faith in the proper object, there would be preservation rather than punishment.

The Scoffing Leaders Of Judah (7-29). How can we tell that there is a shift in audience here? Notice a few textual clues. First, there is Isaiah’s subtle “these also” followed by the focus on Jerusalem (14), the capital of the southern kingdom of Judah. Second, Mt. Perazim is thought to be a mountainous area near the valley of Rephaim to the west of Jerusalem (21) and the Valley of Gibeon (21) is associated with the Valley of Aijalon northwest of Jerusalem. Second, the heavy emphasis on the Law and the teachers thereof would imply the function of the temple and the priests in the southern kingdom (9-10).

The fall of the prophets and priests (7-13). Isaiah depicts these spiritual leaders as drunkards who thereby teach babble (7-10). God is going to teach them through the foreign language of an invader (11-13). Since they would not hear God’s soothing voice and message (12), He would communicate to them “that they may go, and fall backward, and be broken, and snared, and taken” (13). The prophets were to be God’s faithful transmitters of truth, and the priests were to righteously atone for the sins of a penitent people. These leaders, instead, were found to be those who “reel in vision, they stumble in judgment” (7).

The faulty foundation of the leaders (14-22). They were looking to find shelter in the wrong place (15). Isaiah says it was a covenant with death and the grave, and they took refuge in lies and shelter in falsehood. It is generally agreed that this covenant and shelter was the treaty Judah made with Egypt to protect them from the Assyrian invaders (see ch. 31). But, this would prove to be a bed too short and a cover too narrow (20). They had no reason to seek for earthly allies when they had the protection of the Omnipotent! Since they made their foolish choice, they also had rejected the sure foundation. Isaiah writes, “therefore thus says the Lord God, ‘Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’ And I will make justice the line, and righteousness the plumb line; and hail will sweep away the refuge of lies, and waters will overwhelm the shelter'” (16-17). Paul and Peter will show that the ultimate fulfillment of this prophecy is Christ (Rom. 9:33; 10:11; 1 Pet. 2:6). In context, their treaty with Egypt will prove worthless to protect them against the Assyrians (18-22).

The farming parable from God (23-29). These final words are actually words of comfort and hope. God would not sow the seeds of punishment forever. He would not thresh forever and exhaustively crush. Instead, “He is wonderful in counsel and excellent in wisdom” (29). For the sake of the righteous remnant, judgment would have mercy!

As the people faced dark times ahead, it was imperative for their leaders to be righteous. But regardless of their leaders, each person was responsible for following the lead of their perfect God. For the sake of the few who would faithfully respond, God would show His grace even in the midst of His justice. Why? He is the Holy One who rules the world!