Category: Isaiah

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

Three Blessings God Supplies (40:1-31)

Neal Pollard

As Isaiah resumes his prophetic writing and, especially in this portion of the book looks ahead to the coming Messiah, He does so highlighting the greatness of God. The first eleven verses highlight the greatness of His Word, while the rest of the chapter focuses on the greatness of His character. Isaiah focuses on three of the blessings His people enjoy because of the truth of His word and the perfection of His character. 

COMFORT (1-11). This blessing emerges at a time after the people have been embattled and punished (2). The comfort comes from a harbinger, who for them is a voice crying in the wilderness but the ultimate fulfillment of which would be seen in John the immerser’s work of clearing the way for the Messiah (3; Luke 2:3-6). Yet, the primary source of the comfort mentioned in this section is God’s Word–“the mouth of the Lord” (5), “the word of our God” (8), and the proclamation of His good news (9-11). Associated with the forerunner’s work would be the heralding of the message. While this would have an impact on God’s people after captivity and punishment, the ultimate fulfillment would come through Christ.  

POWER (12-27). This blessing focuses on the omnipresence of God (12), omniscience of God (13-14,27), and especially the omnipotence of God (15-26). God is shown to be greater than creation (12-14), the nations (15-17), other gods (18-20), rival rulers (21-24), and the heavens (25). The imagery is powerful and varied, yet all leading to a single conclusion. Perhaps it is summarized best in verse 18: “To whom then will you liken God, or what likeness compare with him?” 

RENEWAL (28-31). This blessing results from His inability to be weary, be stumped, or be short of ability (28). He gives renewal and strength to everyone, young or old. He empowers and rewards those who wait on Him.

This is a preamble for much of what is to follow in the remainder of this book. Yet, each blessing pinpointed here has application for the Christian today, intent of following the one promised in this chapter. What a great God we serve, interested in blessing us in every good way (Eph. 1:3). 

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

“What Have They Seen In Your House?” (39:1-8)

Neal Pollard

Isaiah appends an event to the end of his historical interlude which also appears almost verbatim in 2 Kings 20:12-19 and is referenced in 2 Chronicles 32:31. The latter historical book says, ” Even in the matter of the envoys of the rulers of Babylon, who sent to him to inquire of the wonder that had happened in the land, God left him alone only to test him, that He might know all that was in his heart.” The event involves the emerging empire of Babylon, whom their king, Merodach-baladan, sends envoys to visit Hezekiah.

The reception (1-2).  Scripture says the envoys came on a good will mission and Hezekiah received them gladly. Hezekiah showed them everything, his treasure house, all that was in his store houses, and, in fact, “There was nothing in his house or in all his realm that Hezekiah did not show them” (2b). It is hard to interpret Hezekiah’s action as anything other than pride, a display of all that his nation possessed under his reign. Isaiah is going to show Hezekiah the futility of such self-reliant trust.

The rebuke (3-7). Isaiah begins by questioning Hezekiah about what happened. The king reports to the prophet, then Isaiah asks his quotable question, “What have they seen in your house?” (4). Hezekiah says these envoys had seen everything. This prompts the prophetic warning that some day this nation, Babylon, would carry all that is in his house back to their country along with his descendants. They would even be made eunuchs there (6-7). Nothing would be left! Hezekiah’s prideful heart contributed to the future consequences that would be visited on his people. 

The response (8). Hezekiah’s reaction is really baffling. Was he being smug, was he giving God glory, or was he expressing thanksgiving at God’s goodness? Perhaps he is humbled by Isaiah’s message from God that these men he gladly welcomed and showed off for would some day be the means whereby his people would be taken into captivity. 

It is a pretty compelling application to ask ourselves the question that Isaiah asked Hezekiah. What do others see in our house? Do they see parents who look to God rather than possessions, status, and the like? Is that reflected in our choices, making Him a priority as we make our home a place where His Word is the unmistakable foundation and where our actions reflect that we are led by the truths found in it? If we decide poorly, we will negatively impact the generations that follow us. Let’s make our homes a haven where God and His will are clearly trusted and relied upon! 

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

Learning From Hezekiah’s Prayer (38:1-22)

Neal Pollard

The events of Isaiah 38 are recorded in 2 Kings 20 and 2 Chronicles 32:24. But these events seem to take place before the invasion of chapter 37 (see vs. 6), perhaps to show a contrast between Sennacherib’s failure and murder as he trusts in false gods and Hezekiah’s success and recovery as he trusts in the Holy One who rules the world. The chapter begins with Hezekiah being sick and at the point of death, Isaiah coming into his presence and saying, “Thus says the Lord: Set your house in order, for you shall die, you shall not recover” (1). Rather than accept that this was the final verdict, Hezekiah prays (2). 

  • His prayer is humble (3)–“Please, O Lord.” A correct view of self and our limitations and God and His limitlessness leads to this kind of prayer!
  • His prayer is bold (3)–“Remember how I have walked before you in faithfulness and a whole heart, and have done what is good in your sight.” How audacious to pray such to an all-knowing God! Could I pray that?
  • His prayer is emotional (3)–“Hezekiah wept bitterly.” He had reached the end of himself and reached up desperately to God.
  • His prayer is powerful (5)–The Lord sends word to Hezekiah through Isaiah: “I have heard your prayer; I have seen your tears.” Could there have been sweeter words for this king? What did James say? “The effective prayer of a righteous man can accomplish much” (Js. 5:16b). God assures him that He will add 15 years to his life (5) and deliver him and the Jews from Assyrian invasion (6). God gives Hezekiah a sign to know that He would favorably answer (7-8). 
  • His prayer is grateful (9-20). Isaiah records the beautiful writing of Hezekiah after God heals him. While not a part of the prayer in verse 3, it is addressed to God and reflects on the prayer. He tells us more about what he prayed, and the theme is predominantly gratitude and thanksgiving. After viewing his life as desperate and hopeless before God’s intervention (10-16), he acknowledges God’s greatness and goodness. “It was for my welfare” (17). “In love you have delivered my life…” (17). “You have cast all my sins behind your back” (17). His concluding summary? “The living, the living, he thanks you, as I do this day; the father makes known to the children your faithfulness” (19). As an added note, his prayer is trusting. He confidently ends, “The Lord will save me…” (20).

Isaiah had brought the king word of God’s favorable response and what He wanted Hezekiah to do (21). This is a bad chapter break, ending with Hezekiah’s follow-up question, “What is the sign that I shall go up to the house of the Lord?” (22). Chapter 39 gives the rest of the story and the end of the historical interlude involving Hezekiah. 

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

The Climax Of The Assyrian Threat (37:1-38)

Neal Pollard

So much of the first part of Isaiah has built toward the realization of this threat. Assyria was the subject of the prophet’s inspired warnings, even when the prophets and priests were not listening. Now, with the righteous king Hezekiah on the throne and trusting God, His moment of deliverance has come with which He will show His weak and wayward people that He is trustworthy even when they are not.

THE PRESSURE (1-13). Assyria intensifies its intimidation campaign by reiterating its threats in written form. After the oral threat is relayed to Hezekiah and they convey to Isaiah the distress and disgrace of it all, the prophet reassures him through his message to his envoy that all will be well. Meanwhile, the Rabshakeh reunites with the Assyrian king, Sennacherib, where the latter composes the letter which is dispatched to Hezekiah. Hezekiah takes it and spreads it before the Lord (14). This is undoubtedly the lowest point for the holed up people of Judah, bracing for a deadly siege. The more powerful Assyrians, ravaging nations and now cities within their territory, is on the doorsteps of Jerusalem and the temple. 

THE PRAYER (14-20). Hezekiah acknowledges God’s power as Creator (16), His compassion and deliverance (17), His inclination for justice (18-19), and His ability to save (20). It is full of pleading, as the king calls God “O Lord” five times in these five verses, in addition to “God” three times. It is full of pleas, like “incline,” “hear,” “open your eyes,” “see,” and “save.” It is a call for God to vindicate Himself. The king’s heart and emotion are on full display, as is his total dependence. It is an incredible, if brief, prayer.

THE PROPHESY (21-35). It is harrowing and horrific to imagine what it would be like to be Sennacherib. God turns the attention of His fury on the wicked king who thought to destroy His children! In essence, He says that the pagan potentate attacked Him in going after them (22-23). God noted his mockery and threats (24). He determined his destruction with perfect foreknowledge (24-27). He saw his wicked ways before Him and would turn him back from Jerusalem (28-29).  There is also a sign for Hezekiah and Judah; it “is not of the sort which comes before the event in order to create faith for the event, but rather after the fact to demonstrate that God was indeed at work” (Oswalt, NICOT, 664). When they saw Assyria retreat rather than invade, they would know that God did this (30-35). When they saw their life return to normal and prosperity, they would have opportunity to give credit where it was due. 

THE PUNISHMENT (36-38). The state of affairs change abruptly for Assyria and its ill-fated king. That very night, 185,000 soldiers of the Assyrians are annihilated by the angel of the Lord (36). Sennacherib slinks home, where he is promptly assassinated by his own sons in the act of practicing idolatry (38). Another son, Esarhaddon, takes his place. 

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

The Invasion Of Assyria (36:1-22)

Neal Pollard

There is a historical interlude in this prophetic book, from chapters 36-39. 2 Kings 18-19 and 2 Chronicles 32 are parallel accounts, even filling in some details such as King Hezekiah’s capitulation to Sennacherib’s demand for tribute. The Assyrian king changes his mind and decides for invasion after receiving payment.

This chapter records the perspective and taunts of the Assyrian Rabshakeh (a royal official in their government whose name literally means “cupbearer” but whose role is obviously an important military position; Allen C. Myers, Eerdmans Bib. Dict., 870). He comes against the fortified cities of Judah after having taking off their brethren, Israel, into captivity in a devastating invasion (see 2 Kings 17). It is a frightening situation for Judah and Hezekiah, as they view this “great army” (2). There are several reasons for Judah to be intimidated and afraid.

First, they were greatly outnumbered. Their army numbered at least 185,000 (2 Ki. 19:35). These were vicious, victorious men who had overwhelmed every enemy they had faced.

Second, they were intimidating. The Rabshekah up to the wall around Jerusalem and begins speaking to the Jews there in their native tongue, Hebrew (11). He offers to make a wager with Judah to stake everything on a chariot race, knowing full well Judah was not close to being a competition (8). He contends that Judah couldn’t defeat even a single captain of his army (9).

Third, they were insulting. Not only did they insult Judah, but more catastrophically and foolishly, they insulted God. The Rabshakeh unknowingly compliments Hezekiah’s righteousness by pointing out the good king had removed the high places of worship which God disapproved of (meaning God was pleased with Hezekiah)(7). He equated Jehovah with the gods of the peoples they had already defeated (19-20). Speaking Hebrew rather than Aramaic was as insulting as it was intimidating. 

The Judean officials who received the Rabshakeh’s taunts brought word to Hezekiah. The next chapters reveal his response and Isaiah’s involvement. Hezekiah is handed a five-alarm crisis. It was no doubt bigger than him and left him with precious little to do in response. Have you been there, with your back against the wall facing an earthly enemy much bigger than yourself? It is tempting to resort to responses that do not honor God, but we learn much from Hezekiah in what follows. 

Isaiah: Trusting The Holy One Who Rules the World (XXXI)

The Judgment Of God And The Salvation Of Man (34:1-35:10)

Neal Pollard

This brief section of Isaiah, two short chapters, is devoted to the judgment of the nations and the future salvation to be enjoyed those who are attuned to the glory and majesty of the Lord (35:2). God had determined to judge the nations for their sins (34:1-15), and He follows it up by saying that based on His character His people could trust that it would occur (34:16-17)! 

God lays out His case for why He is angry with the nations. In essence, it is in recompense and vengeance for His people (34:8). His concern is for their preservation and salvation (35:1ff).

God demonstrates what His fury against the nations would look like. The dominant feature of chapter 34 is a graphic depiction of the slaughter that would come from His heavenly sword of retribution (notice the repeated reference to the sword and blood in the heart of chapter 34. He foretells the devastation these heathen, rebellious nations would experience (34:3,6,9-10) and the desolation that would follow as animals inhabit the places once possessed by them (34:11-15).

God punctuates His prophecy with the integrity of His character (34:16-17). Note especially that this is assured by the “book of the Lord” (16), the “mouth of the Lord” (16), and the Spirit of the Lord (16). These are interchangeable phrases, all highlighting that as God has promised it shall be done!

Chapter 35 constitutes a complete change in tone, shifting from the judgment of heathen nations like Edom (34:5,6,9) to the “ransom” (35:10) of His people. Deserts and the wilderness would be full of joy, gladness, singing, and blossoms (35:1-2) as they see God’s majesty and glory. Transforming strength would come to the weak, feeble, anxious, fearful, blind, deaf, lame, and mute (35:3-5). The land would be fruitful once more (35:6-7). The people would be devoted to worshipping only the true God (35:8-10). In the midst of this hopeful future, Isaiah makes intimations of a Messianic day of a highway of holiness (John 14:6; 1 Pet. 1:15-16)! 

Isn’t it a blessing to know that judgment is averted by the salvation God has promised to those who hear and obey? What else should be our response other than worship!

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

The Last “Woe” And The Magnification Of The Almighty (33:1-24)

Neal Pollard

Chapter 33 is the last of five “woes” (“ah” in the ESV). It focuses on Assyria’s destruction, the fulfillment of which we read about in chapters 36-39 in Hezekiah’s righteous, faith-filled stand against Sennacherib. This chapter contrasts the incredible fall of the Assyrians with the absolute exaltation of the Lord.

The preamble of the chapter (1) is a warning to Assyria that their days are numbered. They have ravaged, a “destroyer,” a “traitor,” and a “betrayer,” but now they will be destroyed. After this statement, Isaiah reveals what his people will say to the God they remember to trust and lean upon for rescue.

The prayer of Judah (2-6). Notice the contents of the prayer. It is a cry of help–“be gracious” (2). It is a pledge of trust–“we wait for you” (2). It is an expression of praise–“The Lord is exalted” (5). It is a grateful acknowledgement of His greatness–“he will fill Zion with justice and righteousness, and he will be the stability of your times, abundance of salvation, wisdom, and knowledge; the fear of the Lord is Zion’s treasure” (5b-6). When their enemy was removed from before their eyes, they could see God in His full splendor without any obscurities. 

The praiseworthiness of God (7-13). Before this hoped-for deliverance, Judah stared down the prospect of treachery and destruction from the hands of the Assyrian people they had petitioned nations like Egypt to protect them against. That was wrong and foolish. Gary Smith writes, “Four geographic locations are specified: Lebanon, the Sharon plains, Bashan, and the Carmel mountains. These are areas that were renown for their fertility and lush green trees and crops. Now these areas are withered and look more like a desert” (NAC, 356). Judah is languishing in fear and defeat. God says that, in such conditions, they will be better able to see Him in His true splendor–“Now I will arise,” says the Lord, “now I will lift myself up; now I will be exalted” (10). The contrast is stark! The Lord says, “Hear, you who are far off, what I have done; and you who are near, acknowledge my might” (13). 

The perspectives of the wicked and righteous (14-22). What about the sinners in Zion? They’re afraid and tremble (14). What about the righteous? They dwell on the heights with ample bread and water (16). But more importantly, the godly do not have willful sin blinding their eyes to God’s greatness. Not only will they see God in His beauty, they will see the land in its sufficiency, the disappearance of the Assyrian threat, the restoration of the place of worship, and the delivering power of God (17-22). 

The promise of the future (23-24). Despite the abiding threat at the time this is written (23a), things would change. Prosperity would return, sickness would recede, and redemption would be restored. Assyria was going down, and the people should see the goodness and mercy of God in the wake of it. 

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

The Righteous King And The Spirit (32:1-20)

Neal Pollard

It is difficult to say whether or not the king in verse one is Messianic, especially since he is mentioned in tandem with princes who also rule. Yet, his coming is mentioned in connection with the Spirit being poured upon God’s people from on high (15). The princes may refer to those subordinated to this king, whether apostles or disciples. Of course, there is a contextual meaning as with previous Messianic passages (7:14; 9:6,7). The more immediate application, if this is dual-fulfillment, could apply either to Hezekiah or Josiah, since the general time line is close to the invasion of the Assyrians in 701 B.C. Contrasted with a more hopeful future is the disastrous leadership of the current rulers. 

The hope of a better day is set against the spiritual troubles of the present. Whereas there is wind and drought (2,13), blindness and deafness (3), hastiness and deficiency (4), folly and dishonor (5), sin and error (6), and weak women (9-12), Isaiah says these will be done away by a better day. He also writes of the turning point that will happen with the coming of the Spirit (15-20). The blessings include fruitfulness (15), justice and righteousness (16), peace (17), security (18), and prosperity (19-20).

Is Isaiah referring to the spiritual blessings to come in the day of Christ? I believe so. Yet, I also think in the more immediate sense that Isaiah portrays the day that would come after the oppression of foreign invaders when the nation returns. They were about to endure some intensely frightening things as a means of turning their hearts back to God (9-14). What Isaiah holds forth would come after this. Ultimately, the spiritual blessings that would come with the appearance of the Messiah would bless “the people who walk in darkness [that] will see a great light; Those who live in a dark land, The light will shine on them” (9:2; Mat. 4:16)!

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

Who Do You Trust (31:1-9)?

Neal Pollard

This fifth woe again centers around the foolish choice of trusting man instead of God. We sometimes sing, “Stand up, stand up for Jesus, stand in His strength alone; The arm of flesh will fail you, ye dare not trust your own” (cf. 3). The sentiment of Isaiah’s words in this relatively brief chapter supports such an admonition. 

The call of the first three verses is to look to and call upon God rather than trust in the Egyptians for refuge and protection. Everything they desired from Egypt they already had in God. What Judah wanted from this nation it could not deliver, but those very things were ready resources available from One whose resources are inexhaustible. How foolish to misplace trust like that! There is no infallible human helper. Once again, Isaiah uses the imagery of God with an outstretched hand. When He does so, men feel His omnipotence.  So, what does God want from Judah?

Faith in God’s rescue and protection (4-5). Isaiah urges this through two examples from the animal kingdom. God would be as fierce as a lion honed in on its prey, undeterred by any action by human shepherds to keep it from its goal. God would be as protective as birds which hover over its eggs or chicks, keeping away predators. God’s fierce love and care for Judah is illustrated with both power and tenderness!

Genuine return and repentance (6-7).  Look at the elements of repentance called for here. First, there must be a turning to Him from defection or revolting. This describes an awareness that we have been disloyal and disobedient, but that we understand how wrong this is! It also involves a turning away from the sinful actions that grieved God in the first place. Here, it was casting away idols of silver and gold (7). What a useful illustration of what true repentance is, turning from wrong and turning to God. 

Patience to wait for God’s judgment (8-9). That God is behind the coming punishment of Assyria is made clear by the close of this chapter. They will fall by God’s sword of judgment, whoever the men are who may be holding it. God is the fire and furnace that will consume Assyria when He says the time is right. God’s character is trustworthy, and He will do what is right when it is best.

These are timeless principles. We have a choice about who to trust for our help and strength. It is easy to rely on ourselves, our nation, or some earthly resource which we can see, but we are called to lean on the Everlasting Arms. It is essential to return to God from wherever we have wrongly gone to find refuge. It is enlightened to rest in God’s sure response to the wicked! 

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

Adding Sin To Sin (30:1-33)

Neal Pollard

Isaiah moves from broad issues to specific incidences, starting in chapter 30. As he has already done and will do again, Isaiah moves between the prospect of punishment and reward. It is interesting how much of the middle portion of this great book looks at the demise of the Assyrian Empire, its fearful terrorizing of that part of the world, and Judah’s foolish impulse to seek earthly alliances when God is in control. When man is driven by sight rather than faith, he tends to let fear overwhelm him and move him to make both foolish and unrighteous choices.

THE EVILS OF THE EGYPTIAN ALLIANCE (1-17). Isaiah describes Judah’s reliance upon the strength of Egypt in several negative ways. It was their plan rather than God’s (1). It was tantamount to adding sin to sin (1). It was self-guided (1-2). It was a plan that would bring shame and humiliation, as it would fail (3-5). It was totally unprofitable (5). It signified rebellion (6-9). It caused them to ask for a soft, agreeable message rather than what was right (10-11). It made them despise truth and desire myths (12). It set them up for misery and destruction, to choose devastation over divine peace and strength (13-16). It would lead them to be driven by fear and make them cowards (17). 

THE EXALTATION OF THE ETERNAL GOD (18-33). In the face of such faithlessness, Isaiah preaches the faithful God! How does God respond to the fearful and foolish decision of Judah to trust in men who cannot save. Here’s Isaiah’s transition statement: “Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him” (18).

From that point to the end of the chapter, Isaiah writes of what God waits to do for Judah. He will dry their tears (19), He will give them grace (19), He will answer them (19), He will use the adversity He allows to refine them (20-21), He will teach them to reject idols (22), He will bless them with prosperity (23-26), He will avenge their enemies (27ff), and He will cause them to sing and rejoice in worship to Him as they go “go to the mountain of the Lord, to the Rock of Israel” (29). 

What a contrast! The people have insisted on trusting in a people who cannot save. Meanwhile, the God of salvation proves faithful to a faithless people. Assyria was the threat that never materialized, a moment of grace meant to motivate repentance. Ultimately, another threat, Babylon, would strike home when Judah proved rebellious even in the face of deliverance. God allows us to learn from the sin and folly of our Old Testament counterparts. Even as we struggle, He remains strong. Why? To move us to submit to His will and follow His way. 

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

The Woes Of The People (29:1-24)

Neal Pollard

There are three “woes” outlined in chapters 28 and 29. The last two are in this chapter. It is highlighted with the Hebrew interjection “hoy,” translated “woe,” “alas,” “O,” “ho,” or “ah.” Translators typically add an exclamation point to convey the intense lamentation of the word. The first of these woes looked at the leadership issues, but the last two focus on the rank and file of God’s people. Each of the “woes” contain multiple parts to them. Let’s notice them.

Woe to vain worshippers (1-14). Our first cue that this is about worship is the mention of “Ariel,” a nickname for Jerusalem explained in the first two verses. The southern kingdom insisted on putting their trust in man rather than God, but when they faced the horrors of an enemy siege (3-4) followed by their defeat “in an instant, suddenly” (5) they would stagger with utter astonishment (9). This appears to be another prophecy of God’s crushing of Assyria in one night (37:36)! Sin had blinded the prophets and the people to the truth of God’s power and their own responsibility to God (10-14). It’s in this context that Isaiah says something Jesus will quote and use to describe the religious pretenders of His day: “Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men, therefore, behold, I will again do wonderful things with this people, with wonder upon wonder; and the wisdom of their wise men shall perish, and the discernment of their discerning men shall be hidden” (13-14; Mat. 15:8-9; Mark 7:6-7). Jesus quotes verse 13, but verse 14 is a reminder of God’s wonder and wisdom who rescues His people even as they cling to their blindness and deafness. Isn’t that what Jesus did at the cross (Rom. 5:6-8)? 

Woe to rebellious plotters (15-24). Isaiah depicts a tendency of human nature, as men somehow think they can hide their plans and deeds from the omniscient God. The final woe begins, “Woe to those who deeply hide their plans from the Lord, And whose deeds are done in a dark place, And they say, “Who sees us?” or “Who knows us?” (15). This is foolish since God is the potter and we are the clay (16). Instead, God offers redemption to the rebellious. He brings fruitfulness to the barren (17), hearing to “the deaf” (18), sight to “the blind” (18), joy and exaltation to the meek and poor (19), confidence to the ashamed (22), and understanding to those who were astray (24). None of this is because of the merit and goodness of the people. The entire emphasis is on the steadfast love of a God who extends grace to those astray, wanting them to see His goodness and leave their sin for His salvation. God’s nature has not changed. His love has not abated. His grace has not expired. It is for us to embrace it and let it transform us (cf. Rom. 12:1-2). 

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!

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

“And In That Day” (27:1-13)

Neal Pollard

There seems to be an unfortunate chapter break here. Most agree that verse one belongs with the content of chapter 26, and it more naturally connects to the thought of 26:20 (“For behold, the Lord is coming out from his place to punish the inhabitants of the earth for their iniquity, and the earth will disclose the blood shed on it, and will no more cover its slain”). Notice the parallels of punishment and slaying and killing of a fearsome enemy (1). No doubt, Isaiah shifts gears beginning in verse 2. This short chapter speaks of a future hope, signified once again with the phrase “in that day” (2,6,12,13). God is pointing them to a better time when punishment gives way to pardon and prosperity.

It will be a day of productivity (2-6). Some see this section as a day of heavenly blessing (James Smith, 83), grace (Johnson, From Chaos To Restoration, 85-86), or hope (Gary Smith, NAC, 457). All of these are reasonable assessments of the paragraph, but the imagery points out a fruitfulness brought by God benefiting God’s people. Certainly, the language supports this interpretation. The Lord is the keeper (3), waterer (3), and guard (3), and through His efforts Judah will take root, blossom and sprout, and fill the world with fruit (7). In between the images of this metaphor, God shows His mercy on His people, His wrath on His enemies, and His protection and peace for His “vineyard” (5-6). Jesus will utilize the vineyard metaphor to describe discipleship (John 15:1ff) and the fruitfulness of the kingdom (Luke 8:1ff). That hope certainly would be felt by those who returned from exile in Babylon, but it would be fully felt only after the triumphant work of the Messiah (Heb. 2:14-15). 

It will be a day of pardon (7-11). It was conditional pardon (9). God says that when “Jacob” (a frequent appellative for Israel or God’s people) put away his idols, through this his iniquity would be forgiven and his sins would be pardoned (9). There seems to be two groups under consideration here: God’s people (7-8) and God’s enemies (heathen nations)(10-11). Notice the difference in the judgment between the two groups–the first were banished and driven away, struck and slain but not annihilated while the second were not given divine compassion or grace. Why? The heathen are not discerning of God’s thoughts and ways (11a). 

It will be a day of praise (12-13). God’s people would be “gathered up one by one” (12). Returning from exile and punishment, they would answer the summon from a foreign land to “come and worship the Lord in the holy mountain at Jerusalem” (13). Deliverance from captivity and pardon from sin should elicit and provoke praise from our hearts and our lips! To know what we have been rescued from and what we have been delivered to should prompt gratitude that is freely expressed in personal and corporate worship to God! 

Isaiah has interspersed judgment and blessing, warning and comfort, throughout this section of Isaiah. His enemies do not have the hope promised to His obedient children. So it is today (Heb. 6:18-19; 1 Th. 4:13ff). 

Isaiah: Trusting The Holy One Who Rules The Earth (XXIII)

Judah’s Song (26:1-21)

Neal Pollard

In this section, Isaiah shows his balance moving from a sermon on judgment (ch. 24) to praise for God’s work and character (ch. 25) to a hymn of trust in this chapter. Again, Isaiah looks to the future, referencing “in that day” (1). This song seems to be especially for the Jews, as it would be sung in Judah. It would be when the time of distress from the hands of their enemies was past, when God brings it to an end. Yet, take a few moments to look more closely at the content of this song. Though it was originally for the use of another people in another time, its sentiments are suitable for saints today who seek to serve our Savior!

Sing with confidence of God’s righteousness (3-7). What this entire song is predicated upon is the perfect character of Jehovah. The righteous nation that keeps faith (2) enters the gates to worship, made right by the perfect God who is the object of their adoration. We can be confident of the peace He gives when we trust in Him (3). The Lord God is an everlasting rock (4). He lifts the poor and needy righteous ones and tramples down the proud (5-7).  We can be assured that God is at work in our lives as we strive to walk in His paths.

Sing with conviction of God’s rescue (8-10). Isaiah had begun his motif of walking back in verse six with the “steps of the needy” trampling the proud city (6) and the path of the righteous being level (7). God’s people can walk in faith, trusting that God would deliver them from their enemies. The song would include trust that God would reward their waiting (8), desiring (8), yearning (9), and seeking (9) His judgments.  The wicked never learns, even when he receives favor. Instead, he “deals corruptly and does not see the majesty of the Lord” (10). 

Sing with concentration on God’s rewards (11-15). Notice the petitions that characterize this part of the song. Seven times in the song, we have the passionate phrase, “O Lord.” The vast majority are in these verses. Yet, they are not typical requests. They are almost more like declarations. The song pleads for God to show His zeal for His people (11), His fire on His adversaries (11), His peace (12), His sovereignty (13), His blessings and His glory (15). It makes me think of the lyrics, “I will sing the wondrous story of the Christ who died for me.” Isaiah is not focusing on the Messiah here, but on the goodness of the God who provided Him. God longs to bless His faithful. 

Sing with crying about God’s reprimands (16-19). Isaiah compares Judah to a pregnant woman in the throes of birth pains (17). However, they gave birth to emptiness and futility (18). But, the prophet maintains that they sought Him in distress and whispered a prayer in the face of divine discipline (16). They felt the righteous judgment of God against them (17), but they endured it in trust. How could they do this? Verse 19 returns to the lyrics at the very beginning of the song. They had hope because of who God is! Resurrection, joy, and blessings are the prospects of a people who receive God’s correction and repent! Therefore, Isaiah says, hunker down and hide until the heavenly storm passes by (20). God will judge “the earth” (the unrighteous)(21).

God created within us an impulse to put our thoughts and feelings to song. In fact, He moves Isaiah to write these lyrical lines for His people to repeat as they look to the future. How we need to focus more intensely on the songs we sing in worship to Him (1 Cor. 14:15)! Let them be right and meaningful words, and let us sing with the fervor and faith called for in Isaiah 26! Such songs will remind us of our constant need of God, His constant provision, and the constant battle we fight with sin. It will keep our hearts on heaven as we strive to successfully navigate this world. 

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

“I Will Exalt You; I Will Praise Your Name” (25:1-12)

Neal Pollard

While it is tempting to pull this chapter from context and examine it solely for the beautiful way it calls us to worship and revere God, it comes in response to the prophetic judgment against the world in chapter 24. Because of God’s matchless power and justice, how else could the righteous respond but it praise and adoration? This is the God we serve! Notice what Isaiah focuses on as he speaks of the Lord. 

Isaiah praises God’s plans (1-3). He writes of God’s “plans formed of old, faithful and sure” (1). It is sobering that those plans focused on the overthrow and punishment of His enemies (2). It brought the glorifying and fear of the mightiest of earth (3). Isaiah leads his people to worship God for the certainty of His purpose!

Isaiah praises God’s protection (4-5). Throughout Scripture, God reserves special care and attention for the “have nots.” Isaiah singles out the poor and needy (4). He provides shelter, shade, a wall, and silencing against evil oppressors. The prophet describes how easily God deflects the aggression of the wicked, protecting the most helpless. 

Isaiah praises God’s provision (6-9). Throughout this book, Isaiah presents the imagery of a mountain as a symbol of victory, triumph, but also abundance. God prepares a lavish feast for His people “on this mountain” (6). He provides insight and understanding “on this mountain” (7). He provides comfort and rescue for His people–swallowing up death and wiping away all tears (8) and salvation (9). Isaiah foresaw a day when the righteous would see and experience God’s full provision!

Isaiah praises God’s power (10-12). Notice how Isaiah pictures this. His hand will rest “on this mountain” (10). Thereafter, Isaiah pictures how God’s hand is against the arrogance of wicked men: trampled like straw in a dunghill (10), like the stroke of a skillful swimmer (11), and like a battering ram turning fortification walls into dust (12). These are things Isaiah’s readers would have seen and understood. 

As we get ready to worship each Lord’s Day, we have the same reasons to praise God. In view of the coming Day of Judgment, we can praise God for His eternal purpose (Eph. 3:9-11), His unfailing protection (Mat. 28:20), His profuse provision (Eph. 1:3), and His matchless power (Mat. 6:13). 

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

Judgment Is Surely Coming (24:1-23)

Neal Pollard

My parents played “church music” on Sunday mornings, vinyl records of Christian College choruses or quartets like The Ambassadors singing both songs we would hear at church but also some small congregations like we attended were not capable of pulling off. One of the latter was entitled, “Standing Outside.” As I recall, the lyrics included: “Judgment is surely coming, coming for you and me; We shall be judged that morning, for all eternity. Some will go into heaven, others will be denied. Will you be in that number…standing outside?”

The word judgment is not found in Isaiah 24, but the subject is definitely under consideration. He does mention “that day” (21). The Lord is said to be acting (1) in such a way that brings consequences upon unfaithfulness. People are left both to experience (9-20) and anticipate (2-8; 21-23) that judgment. This chapter contains no hope or comfort, describing a judgment for the transgressors who are unconcerned with God’s will and unprepared for God’s response. 

This Judgment Is Comprehensive

Who is the subject of divine retribution? Isaiah identifies “the earth” (18 times in the chapter), “the world” (4), and “the nations” (13), leaving us to conclude that Isaiah foresees a universal reckoning. Isaiah speaks of the extremes of humanity under the sentence of judgment, such as people and priest, slave and master, maid and mistress, buyer, seller, lender, borrower, creditor, and debtor (2). That is everyone! 

This Judgment Is Cursing

The nature of judgment involves divine wrath meted out on the unrighteous. Therefore, it is described with words like “plundered” (3), “defiled” (5), “transgressed” (5), “violated” (5), “broken” (5), “curse” (6), “scorched” (6), “desolation” (12), and “battered into ruins” (12). The earth is described in its utter brokenness (19-20) and the people gathered like prisoners (22) as both are confounded, ashamed, and punished (22-23). While there is a glimmer of hope contained even in this chapter, for the rank and file of creation it is a day of reckoning.

The Judgment Is Crushing

The response to the power of God in judgment is depicted with words like “mourns and withers” (4), “languishes” (4), “sigh” (7; “to vocally indicate pain, discomfort, or displeasure,” Lexham Heb. Lex.), “suffer” (6), “outcry” (11), and similar words describing the response to God’s judgment. As God brings His power to bear against those who have made themselves His enemies, no wonder people can only respond in devastating waves of despair. Here is but one description of it: “For thus it shall be in the midst of the earth among the nations, as when an olive tree is beaten, as at the gleaning when the grape harvest is done” (13). Note throughout the chapter the impact of God’s judgment on those who stand among the accursed.

The Judgment Is Certain

Isaiah drives this point home as He focuses on God in this chapter. Given His nature, already noted in the foregoing chapters, He will make good whatever He promises. So, Isaiah says “the Lord will” (1), “the Lord has spoken” (3), and “the Lord will punish” (21). Each of the six occurrences of “Lord” here in Isaiah 24 indicate the undeterred purpose of the Creator, “the name of the Lord, the God of Israel” (15), “the Righteous One” (16) and “the Lord of hosts” (23). So, even though God is great and worthy of praise, Isaiah could not join in such songs because he knew his brethren and those around him were impenitent (16). 

The Judgment Is Cause For Celebration

Though it will only be such for a few, as the olives and grapes that are left after harvesting, God’s coming in judgment would elicit the praise, joyful song, shouts and giving of glory from some on the earth (13-16). Isaiah seems to anticipation a general day of reckoning that is all-inclusive, a fitting picture of the Bible’s description of the great and final day of God. Thus it will consummate in His ultimate, eternal reign (23). “People will rejoice to see the majesty and glory of God in action as he righteously deals with sinners. God will finally get the praise that he deserves as people exalt his name and recognize his divine power” (Smith, Gary, NAC, 426-427). Whether Matthew 25:31-46, 1 Corinthians 15:52-58, Revelation 20:11-15 or related passages, we get a similar picture of the Second Coming of Christ and the universal judgment of the world. Isaiah and his readers needed to be reminded of just who “the holy one who rules the world” is! So do we!

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

The Oracle Concerning Tyre (23:1-18)

Neal Pollard

Before Isaiah shifts his attention to general judgments against the “earth” (24:1) and proclamations of praise and faith (ch. 25-26) and prophecy about his people’s future (ch. 27), he ends with one more specific locale under divine judgment. Having looked north (to several nations), east (Edom), and south (Philistia and Egypt), Isaiah looks west to Tyre. Perhaps their most famous king was Hiram, who was an ally of David and Solomon and who supplied the cedars of Lebanon to build David’s palace and the original temple. Multiple historians, ancient and modern, speak of the vast wealth enjoyed by Tyre up through the days of Isaiah. Consider this:

“Tyre, in concert with Sidon, successfully grew an extensive maritime enterprise that revolved around cedar wood and purple dye (see Ezra 2–7). Soon, however, Tyre’s maritime prowess and prosperity would surpass that of its neighbor. This sentiment is reflected in the discovery of coins that call Tyre ‘the mother of the Sidonians.’

As a display of the great wealth acquired from Tyre’s sea dominance, Josephus provides evidence indicating that Hiram erected extravagant temples in place of the more modest ancient ones. Hiram established a reputation for temple-building following the construction of temples dedicated to Baal Melqart (“king of the city,” the patron deity of Tyre and the Tyrian name for Heracles) and Asherah” (Ferry, Lexham Bible Dictionary., np).”

It’s easy to see how Judah might be tempted to trust in such a wealthy neighbor when pressed by fears and challenges. Isaiah reveals the destiny of Tyre, who as we can see, turned to idols over Jehovah. We follow James Smith’s three divisions in this chapter.

LAMENTATION (1-7)

This is signified with words like “wail” (1,6), “be still” (2), “be ashamed” (4), and “anguish” (5). This mourning would be the result of a total and traumatic loss of wealth and prosperity. Isaiah speaks of the loss in terms of individuals and businesses (1), of revenue and business partners (3), and even children and descendants (4). From a once mighty and respected position, Tyre’s fall would be dramatically thorough (7). 

EXPLANATION (8-14)

As with previous oracles, God’s reason for judgment was the pride of Tyre. They bestowed crowns, had princely merchants and renowned traders (8). In divine judgment, God would “defile the pompous pride of all glory, to dishonor all the honored of the earth” (9). God would act in justice against them (11-14) as God upended their strongholds and the things they boasted in.

RESTORATION (15-18)

While Tyre would still struggle with worldliness–“she will return to her wages and will prostitute herself with all the kingdoms of the world on the face of the earth” (17)–she would sow some fruits of righteousness in interaction with God’s people (18). Smith suggests that this was in supplying materials for the second temple following Babylonian Captivity (The Major Prophets, 73). First, however, Tyre would have to endure what Judah would endure: seventy years of captivity at the hands of Babylon (15,17). 

Through these oracles, a dominant them arises. Pride led to forgetting God, yet led to the judgment of God. Judah was foolish to trust in men rather than their Maker. The lesson was to avoid earthly alliances in submission to God. They could learn that lesson the easy way (believe and obey Isaiah’s prophetic message) or the hard way (through death and captivity). History reveals that Judah would have to learn the hard way. But, these things are written for our learning (Rom. 15:4). The application for us is to do what Judah refused to do. 

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

Conspiracies That Would Fail (21:1-22:25)

Neal Pollard

Throughout this entire section of Isaiah, the prophet introduces a series of material by referring to “the oracle” concerning a nation or, in one instance here, an individual. This word means burden, pronouncement, and refers to a punishment from God. The reasons vary, but each is a warning designed especially for Judah to heed (though the warnings are about the fall or judgment on foreign nations).

Here in chapters 21 and 22, Isaiah weaves four of these within a common theme. James Smith calls it “worldly schemes,” adding, “These oracles share a visionary character. The nations addressed manifested a defiant attitude toward impending calamity” (Major Prophets, 69). Notice Isaiah’s address to four distinct people.

“The oracle concerning the wilderness of the sea” (21:1-10). At first glance, this statement is confusing because it obviously concerns Babylon (which is landlocked). Commentators variously mention its canals or marshes amid its major rivers, the Tigris and Euphrates, which would become dried by winds (1). But the point of the oracle seems to be the great fall of the once-proud Babylon (see a similar set up in chapter 13 concerning Babylon), captured by Isaiah’s statement, “Fallen, fallen is Babylon; and all the carved images of her gods he has shattered to the ground” (9). God would thresh them like grain (10).

“The oracle concerning Dumah” (21:11-12). It is unclear who Dumah is, a nation or a name. The entire, short oracle centers around a dialogue with a “watchman.” Isaiah is the watchman, and Edom (indicated by “Seir”) wants to know “what time it is” relative to the prophesy given. Isaiah gives him no clear answer, but invites him to inquire again later. 

“The oracle concerning Arabia” (21:13-17). The Arabian Desert is a region rather than a nation, including, incidentally, the area of Edom just addressed. The subjects of the oracle are fugitives, whether displaced refugees or caravans of people. Whatever their origin, they are fleeing from an attacking enemy that comes against them with swords (15) and bows (17). God’s message is these attacking invaders will not thrive long at all (16-17). The sword and bow are no match for the matchless power of God!

“The oracle concerning the valley of vision” (22:1-14). It is odd to refer to Jerusalem as a valley, since it sat on Mount Zion overlooking multiple valleys. This oracle appears to refer to the historical events Isaiah returns to when Assyria unsuccessfully attacks Jerusalem during the reign of Hezekiah (ch. 36ff). When that happens, the city would rejoice (2), but Isaiah foresees the fall of this city and the nation of Judah when Babylon invades, captures, and kills the people just a few years later (3-6). Isaiah writes, “He has taken away the cover of Judah” (7). The destruction of Jerusalem is alluded to in graphic terms (8-11) and the great lamentation that would follow (12-14). Their eat, drink and be merry attitude, rather than broken-hearted repentance, insured their coming punishment (13-14). 

Isaiah ends this difficult section with a prophesy against a man rather than a nation. The identity of Shebna is somewhat enigmatic. It is suggested that “As palace administrator, Shebna was cursed by Isaiah the prophet for constructing an ostentatious tomb for himself (Isa. 22:15–25). The prophet threatened Shebna with deportation (vv. 17–18) and loss of his office, which was to be given to Eliakim the son of Hilkiah ” (Myers, Eerdmans, 934). The problem with this man was that he was accumulating honor for himself rather than doing so for God.

Isaiah is foreseeing difficult days ahead for people too caught up in this world to see their dependency on God. The things they think will endure are going to collapse and fall, while the things that will endure are ignored and devalued by them. These words are an attempt by God through His prophet to wake the complacent up and get them to repent and rely upon Him before He judges them through nations He will use to accomplish His purpose. 

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

Judgment On Egypt (19:1-20:6)

Neal Pollard

For many centuries during the timespan of the Old Testament, Egypt was considered a dominant world power. The book of Exodus is devoted to revealing God’s power over Egypt, who had His people enslaved over 400 years–first, through the ten plagues and then through Israel’s deliverance through the Red Sea that drowned Pharaoh’s army. This was an enduring reminder for God’s people through the ages to trust Him over man. It’s mentioned 25 times in the Psalms alone. 

Now, Isaiah speaks of the judgment God would bring on them in times to come. God is going to defeat Egypt and her gods as He does battle with her (1). He would accomplish this through civil war (1-4), economic disaster (5-10), and poor leadership (11-15)(see Gary Smith, NAC, 354). God’s sovereignty over the affairs of nations can be a blessing to those committed to righteousness, but when He stands against them He has the power and providence to do so through the very people themselves. The civil war is described as this thorough division, “Egyptians against Egyptians” (2), “each against his neighbor” (2), and in the midst of it they will turn to the foolish counsel of man and idols rather than God (3-4). The economic disaster would result from natural disasters that would have ripple effects throughout their economy–fishermen (5-8) to manufacturers (9) throughout the workforce (10). The wise men and kings, the princes, and their cornerstone members were confused and confounded (11ff). There’s nothing they could do to stop it (15).

What I find remarkable is how even to a people so opposed to God and so full of wickedness, God would not give up on them. He could not force them to be saved and He would not excuse them from judgment, but look at His heart. Six times in chapter 19, He says, “In that day” (16,18,19, 21, 23-24). God would deliver Egypt, through trials (16-17), then through salvation and deliverance (18-22), and finally through a change of heart that reveres and serves God (23-25).

Chapter 20 is a short parable that is designed to show Judah the follow of trusting Egypt or any other nation. The thesis of the parable is verse 5-6, which say, ” Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast. And the inhabitants of this coastland will say in that day, ‘Behold, this is what has happened to those in whom we hoped and to whom we fled for help to be delivered from the king of Assyria! And we, how shall we escape?’ ”  The parable involved Isaiah walking naked and barefoot for three years (2-3) to symbolize Sargon’s siege of Ashdod. The entire thing was to show Judah that any national alliance not only betrayed God, but would end in disaster and defeat.

These judgment oracles are aimed at Judah’s neighbors, but were for Judah’s edification and admonition. The bottom line was simple. Trust God and not man.

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

Judgment On Syria And Ephraim (17:1-18:7)

Neal Pollard

Isaiah moves to Syria and Israel, immediate neighbors to the north, in this judgment oracle. This refers us back to the trouble and oppression these two brought on Judah, discussed in chapters seven and eight. Once again, the judgment is that they would come down from their lofty positions. Damascus, capital of Syria, would cease to be a city and would be a heap of ruins (1). Aroer is a city near Damascus, and it would be deserted (2). Ephraim, the largest tribe of the northern kingdom, represents the whole of Israel. When Isaiah speaks of the “glory of Jacob” (4), this also refers to Israel. Its fortress would disappear (3) and it would suffer the drought and famine brought by divine judgment (5-6). They, at least a remnant of them, would learn the painful lesson of their idolatry and apostasy (7-8) in the day when they suffered desertion and desolation (9). Judah had forgotten God’s salvation and did not trust Him for refuge, so harvest would be replaced with “grief and incurable pain” if they failed to learn the lesson God would soon inflict on their northern neighbors (10-11). This prophesy would be fulfilled by the destructive invasion and captivity of Assyria. Syria suffered this in 732 B.C. and Israel in 722 B.C. Israel, as a nation, would be destroyed. The majority of the descendants of Abraham, God’s chosen people, would be killed or permanently removed from their inheritance.  Notice three “in that day” phrases, referring in turn to the destruction of Israel (4), the destruction of both Syria and Israel (7), and that the destruction of those two nations was a warning to Judah (9). 

Isaiah broadens his focus suddenly and without warning, with the interjection “ah” (12). He shifts from Syria and Israel to “many peoples” and “nations” (12). He will do this a second time with the same interjection in 18:1. What was true of Syria and Israel was equally true of all nations, even the dominant world power of the moment (Assyria). None of them were a match for God’s power. The nations might roar with power (13), but God with a rebuke would make them run away in terror and disappear like dust and chaff before the wind (13-14). Judah should not seek alliance with any nation, but trust in the God much more powerful than them all (14).  This is true of the Ethiopians, who were bringing ambassadors (18:1) to Judah. Whatever message they came to bring Judah, Isaiah sends them home with a message. It is the same message of the previous chapter, that God is more powerful than any nation. They should pay close attention to His power (18:4-6). Isaiah closes this oracle anticipating a time when the Cushites (Ethiopians) would come to Jerusalem to worship God (18:7). This hearkens back to Isaiah’s grand anticipation of the Messianic age (2:1-4), and I cannot help but think of the Ethiopian eunuch returning from Jerusalem where he had worshipped and how he was converted to Christ on that journey home (Acts 8:25-39). 

These two chapters paint the gloomy picture of Israel’s future because they forgot God. It is also a warning to Judah, who was in the process of doing the same (17:9-11). The most fearsome of enemies are no match for God (17:14; 8:5-6). Ultimately, all nations would be “conquered” by the glory and greatness of God in the person of Christ (Acts 1:8; Col. 1:23)! Truly, “The evidence is clear: God can deliver individuals and nations from those who oppose them, but there is no promise to take away all times of persecution or oppression. Believers need to trust him and honor him, because he is God and he sovereignly controls the destiny of every nation and every person on earth” (Smith, Gary, NAC, 352-353).