Tagged: book of Isaiah

November 8, 2009

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

The events in this chapter occur in 701 B.C., when Sennacherib besieges Jerusalem. It is the 14^th year of King Hezekiah’s reign, which began in 715 B.C.

Key verses:

Isa. 36:18-20 – “[Beware] that Hezekiah does not mislead you by saying, ‘The Lord will deliver us.’ Has any one of the gods of the nations delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who of all the gods of these lands [ever] delivered his land from my hand, that the Lord should deliver Jerusalem?”

Quick summary:

Sennacherib, the Assyrian king, reports in his royal annals that he has captured 46 walled cities and countless villages in his conquest of Judah. Among the more important cities is Lachish, from which he sends his personal representative, the Rabshakeh, and a large army to surround Jerusalem and demand its surrender. The Rabshakeh, a high-ranking Assyrian official and the king’s cupbearer, mocks Judah’s king Hezekiah and the king’s trust in the Holy One of Israel. Hezekiah’s representatives – Eliakim, who is in charge of the palace; Shebna, the scribe; and Joah, the record keeper – receive the Rabshakeh’s call to surrender and deliver it to the king. They have torn their clothes as a sign of mourning and deep distress.

Take note:

Isaiah notes that the Rabshakeh delivers his message “near the conduit of the upper pool, by the road to the Fuller’s Field” (v. 2). This place is significant for geographical and theological reasons. Thirty years earlier, the Lord tells Isaiah to take his son Shear-jashub and meet King Ahaz at this location (Isa. 7:3). The prophet assures Ahaz that the allied forces of Aram and Israel will not defeat Judah. But Ahaz trembles and refuses to trust the Lord, turning instead to an alliance with Assyria (2 Kings 16:5-9). Now King Hezekiah faces a more ominous threat from Judah’s former ally, the Assyrians, whose messenger stands on the same spot, blaspheming the Lord and belittling His people. Will Hezekiah listen to the Rabshekah or remember the message of deliverance from Isaiah? Will the king, unlike his predecessor, stand firm in his faith?

The Men Sent by Kings (Isa. 36:1-3)

Sennacherib, who rules Assyria from 705-681 B.C., has boasted of conquering 46 walled villages in Judah and numerous unprotected communities, as well as taking more than 200,000 people captive. His invasion begins in the north as his army moves along the coast, defeating such towns as Aphek, Timnah, Ekron and Lachish. Lachish, about 30 miles southwest of Jerusalem, then becomes the staging area for his attack on other towns and the place from which he sends his spokesman and a massive army.

According to 2 Kings 18:17, Sennacherib sends three of his most important officers to arrange for Hezekiah’s surrender of the capital city: Tartan (supreme commander), Rabsaris (chief officer) and Rabshakeh (field commander). These are military titles, not personal names. Judah’s representatives are Eliakim, who is in charge of the king’s palace; Shebna, the scribe who has been demoted and replaced by Eliakim as the king’s cupbearer; and Joah, the record keeper.

The Message for Hezekiah (Isa. 36:4-20)

The Rabshakeh directs his message to Hezekiah, speaking loudly in Hebrew so that even the common citizens on Jerusalem’s wall may hear his taunting words. “The field commander’s speech is one of the most insolent and blasphemous found anywhere in Scripture, for he reproached the God of Israel,” according to Warren W. Wiersbe. “His speech is a masterful piece of psychological warfare in which he discredits everything that the Jews held dear” (Be Comforted, S. Is 36:1).

Interestingly, the Rabshakeh begins by echoing one of Isaiah’s messages, reminding the Jews that their trust in Egypt is misplaced. “Now who are you trusting in that you have rebelled against me?” he shouts. “Look, you are trusting in Egypt, that splintered reed of a staff” (vv. 5b-6a; compare with Isaiah’s words in 30:1-7; 31:1-3).

Next, he mischaracterizes Hezekiah’s religious reforms in Judah to accuse God’s people of having no help in heaven or on earth (v. 7). “The Assyrian mistakes Hezekiah’s religious reforms whereby he took away the high places (2Ki 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment…. Hence the Assyrian’s allegation has a specious color: you cannot look for help from Jehovah, for your king has ‘taken away His altars’” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 36:7).

For the Jews, the only reasonable response to their hopeless condition is to surrender, according to the Rabshakeh, who mockingly offers to give them 2,000 horses if they can only find a matching number of riders. But even 2,000 Jewish soldiers on horses are no match for the lowest ranking Assyrian officer. Why should God’s people continue to barricade themselves behind Jerusalem’s walls when the Lord Himself has commanded the Assyrians to take the city? “Have I attacked this land to destroy it without the Lord’s approval?” asks the Rabshakeh. “The Lord said to me, ‘Attack this land and destroy it’” (v. 10). These words are meant to terrorize the people by making them think the Lord has abandoned them, when in fact Isaiah has told them to trust God, who will not permit the Assyrians to take the city. While the Lord of Hosts has indeed used the Assyrians as His rod of judgment against both Israel and Judah, He has spoken no word to Assyria’s leaders assuring them of their conquest of Judah’s capital city. The Rabshakeh falsely invokes the name of Israel’s God. As he will soon learn, no nation can use God’s name with impunity.

God calls us to walk by faith and not by sight (2 Cor. 5:7). The Rabshakeh’s call to surrender may sound reasonable to the unbelieving Jews who saw their city surrounded and their allies crushed by the brutal Assyrian hoards. But God has promised to deliver His people and He remains true to His word.

Judah’s messengers respond to the Rabshakeh’s opening volley by making the reasonable request that matters of state be discussed privately rather than “within earshot of the people who are on the wall” (v. 11). Aramaic is a major diplomatic language in Isaiah’s day, similar to Hebrew but different enough so the common people have difficulty understanding it. The concern of Judah’s representatives is that panic will spread throughout the city. The Assyrian’s response – denigrating the Jews and speaking loudly in Hebrew – reveals his character. “Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler,” writes Matthew Henry. “Nothing could be said more mildly and respectfully than that which Hezekiah’s agents said to Rabshakeh…. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 36:11).

Calling out to the people in Hebrew, the Rabshakeh urges them not to let Hezekiah deceive them into thinking the Lord will deliver them from the Assyrians (vv. 13-15). Rather, the people are exhorted to lay down their weapons and surrender without a fight. If they do, even though they will be taken captive, Sennacherib will ensure their prosperity in another land. Pressing his persuasion further, the Rabshakeh asks the Jews, “Has any one of the gods of the nations delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim?” (vv. 18-19). Hamath and Arpad are cities in Aram. The location of Sepharvaim is unknown but possibly near the other two. People are brought from these cities to repopulate Samaria after its fall (2 Kings 17:24). The commander also boasts that since Samaria’s god failed to rescue the northern kingdom 21 years earlier (722 B.C.), the people of the southern kingdom have no reason to hope in deliverance at the hand of the Lord of Hosts.

The Misery of the Messengers (Isa. 36:21-22)

The Rahshakeh’s words no doubt terrorize Hezekiah’s men who, in obedience to the king, say nothing in reply. In fact God’s Word instructs us about a proper response to arrogant and foolish people like the Assyrian commander: “Don’t answer a fool according to his foolishness, or you’ll be like him yourself” (Prov. 26:4). Eliakim, Shebna and Joah return to Hezekiah and, with clothes torn as a sign of distress, mourning or grief over the blasphemy they have just heard, report the Rabshakeh’s words.

It’s possible that Hezekiah has instructed his men to receive the Assyrian commander’s message in silence so they would not be guilty of engaging a blasphemer in a war of words. In Exodus 14, for example, as the Jews are trapped between the Red Sea and the Egyptian army, and as they begin to question God and His chosen leader, Moses rebukes them, shouting, “The Lord will fight for you; you must be quiet” (Ex. 14:14). And in Jude 1:9, the writer reminds Christians to trust God to deal with blasphemers and apostates: “Yet Michael the archangel, when he was disputing with the Devil in a debate about Moses’ body, did not dare bring an abusive condemnation against him, but said, ‘The Lord rebuke you!’”

Closing Thought

Warren W. Wiersbe comments: “Crises often come when circumstances seem to be at their best. Hezekiah had led the nation in a great reformation, and the people were united in the fear of the Lord. They had put away their idols, restored the temple services, and sought the blessing of their God. But instead of receiving blessing, they found themselves facing battles! ‘After all that Hezekiah had so faithfully done, Sennacherib king of Assyria came and invaded Judah’ (2 Chron. 32:1, NIV). Had God turned a blind eye and a deaf ear to all that Hezekiah and his people had done? Of course not! The Assyrian invasion was a part of God’s discipline to teach His people to trust Him alone. Even Hezekiah had at first put his trust in treaties and treasures (2 Kings 18:13–16), only to learn that the enemy will keep the wealth but not keep his word. Judah had negotiated to get help from Egypt, an act of unbelief that Isaiah severely rebuked (Isa. 30:1–7; 31:1–3). God’s great purpose in the life of faith is to build godly character. Hezekiah and his people needed to learn that faith is living without scheming” (Be Comforted, S. Is 36:1).

July 12, 2009

Isaiah 32: A King will Reign Righteously

Isaiah 32: A King will Reign Righteously / Listen to the audio

Download a worksheet on Isaiah 32 for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Since the surrounding chapters address the Assyrian attack on Jerusalem in 701 B.C., a date approximately one year prior to that event fits the broad setting of Isaiah 30-32. Isa. 32:10 indicates that Jerusalem will be assaulted in “a little more than a year.”

Key verses:

Isa. 31:14-15 – For the palace will be forsaken, the busy city abandoned … until the Spirit from heaven is poured out on us. Then the desert will become an orchard, and the orchard will seem like a forest.

Quick summary:

In verses 1-8 Isaiah describes the righteous rule of the Messianic king, and in verses 15-20 he provides some detail about the work of the Spirit in that day. Between these comforting promises the prophet warns the “complacent women” of Jerusalem that they will soon experience Assyria’s wrath (vv. 9-14).

Take note:

Isaiah places his comments about the woes in Judah between two prophetic views of the future, one involving the reign of the Messiah and the other concerning the ministry of the Holy Spirit. In verses 1-8 we see a glorious foreshadowing of the righteous king, and in verses 15-20 we catch a glimpse of the Spirit sent from heaven. Verses 9-14, however, bring us back to Isaiah’s day and record the prophet’s warning to Judah’s complacent women. This chapter is similar to others in the book of Isaiah in which God’s message of pending judgment is tempered by His wonderful promises of future blessing. Through it all we are reminded that the Holy One of Israel is a covenant-keeping God.

The Righteous King (Isa. 32:1-8)

Isaiah calls the citizens of Judah to look beyond their current plight to the triumphant Messiah, who will reign in righteousness. Even the rulers under Him will project Messianic qualities. Their just leadership will be like “a shelter from the wind, a refuge from the rain … streams of water in a dry land, and the shade of a massive rock in an arid land” (v. 2). John the apostle also sees this marvelous day in his vision on the island of Patmos. Resurrected and glorified believers “will be priests of God and the Messiah, and they will reign with Him” – first for 1,000 years, and then “forever and ever” (see Rev. 5:10, 20:6, 22:5).

Warren Wiersbe writes: “In Isaiah 32:1, Isaiah writes about ‘a king’; but in 33:17, he calls him ‘the king.’ By the time you get to verse 22, He is ‘our king.’ It is not enough to say that Jesus Christ is ‘a King’ or even ‘the King.’ We must confess our faith in Him and say with assurance that He is ‘our King.’ Like Nathanael, we must say, ‘Rabbi, You are the Son of God! You are the King of Israel!’ (John 1:49, NKJV)” (Be Comforted, S. Is 32:1).

In the age to come, people will see and hear the Lord clearly – a stark contrast to their present spiritual stupor. They will understand God’s Word and speak its truths profoundly (compare vv. 3-4 with Isa. 29:10-12). Fools and scoundrels will be exposed as the evil-doers they are. Their nobility and respect will be taken away. The people will see that the fool (Heb. nabal, “senseless” one) “plots iniquity … lives in a godless way … speaks falsely about the Lord … leaves the hungry empty and deprives the thirsty of drink” (v. 6). In addition, the people will stand nobly for what is right, no longer falling victim to the scoundrel who “hatches plots to destroy the needy with lies” and takes advantage of the poor (v. 7). As D.A. Carson notes, “Above all, truth has ousted the fictions under which vice takes shelter” (New Bible Commentary: 21^st Century Edition, S. Is 32:1).

Complacent Women (Isa. 32:9-14)

In the shadow of Jerusalem’s wicked rulers are their aristocratic wives, whose complacency and self-interest make matters worse in Judah. They trouble themselves little about urgent political matters, preferring to indulge in their lavish lifestyles (see Isa. 3:16-23). Isaiah warns them that in “a little more than a year” the land and the cities will be desolate. This comes to pass in 701 B.C. when Sennacherib’s Assyrian army overruns the land and devastates it. The Jews surrounded in Jerusalem naturally are worried about future harvests, and Isaiah has a word for them (Isa. 37:30-31). But before the siege ends and God miraculously delivers Jerusalem, the city’s leading ladies will suffer a great deal.

John F. Walvoord and Roy B. Zuck comment: “The first evidence of the judgment would be the failing of the harvest of grapes and other fruit, perhaps because the Assyrians would overrun the fields. Therefore because of the ravaging of the land the women would mourn. If the noisy city to be deserted (32:14) refers to Jerusalem then Isaiah meant that the Assyrian attack was the beginning of the end for Jerusalem, which fell to the Babylonians 115 years later (in 586 b.c.). In that case Isaiah was not saying (v. 10) that the judgment would be completed in about a year but that it would begin in about a year. However, perhaps ‘the noisy city’ refers to any one of the 46 Judean cities Sennacherib king of Assyria claimed to have defeated” (The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1082).

The Spirit from Heaven (Isa. 32:15-20)

In the closing verses of this chapter, Isaiah turns his attention to the future ministry of the Holy Spirit, who will be “poured out” on the people, usher in an era of peace resulting from righteousness, and guarantee abundant crops. What a contrast between verses 14 and 15. From a forsaken palace and abandoned city to a thriving land of peace and prosperity, Jerusalem is revived by the divine presence of the Holy Spirit. It’s the same in the human heart. The unbeliever is spiritually dead, desolate and depraved until the Spirit makes him or her alive through regeneration (see Eph. 2:1-10; Titus 3:5-7).

The result of Spirit-produced righteousness is peace (v. 17). Lawrence O. Richards elaborates: “The Heb. word for peace, shalom, expresses a basic and vital biblical concept. The word suggests wholeness and harmony, that which is complete and sound, prosperous, healthy, and fulfilled. The word occurs over 200 times in the O.T. In narrative books it typically is used to describe an absence of hostility or strife. In the psalms and the prophets it goes beyond this, so that in at least 2/3 of the biblical references the word indicates a total fulfillment that comes when persons experience God’s presence. Isa. 32:15–16 portrays both the inner peace and material prosperity that will mark the joyful fulfillment of man’s hopes under the rule of the Messiah, God’s Prince of Peace” (The Bible Readers Companion, electronic ed. S. 427).

The prophet Joel also foresees the future ministry of the Holy Spirit (Joel 2:28-32), and on the day of Pentecost Peter declares that his fellow Jews are witnessing the beginning of that prophecy’s fulfillment as the Spirit falls on followers of Christ and they proclaim the mighty works of God in the languages of the world (Acts 2:16-21).

A foreboding message is inserted in verse 19: “But hail will level the forest, and the city will sink into the depths.” Some commentators say this is a word of warning to the Assyrians and the city of Ninevah. The “hail” is the Lord’s wrathful visitation (Isa. 30:30). The “forest” is the Assyrian army that surrounds Jerusalem and will be destroyed (Isa. 10:18-19, 33-34). Other commentators indicate that the destruction in this passage belongs to Judah, either in the days of Sennacherib’s invasion (701 B.C.) or 115 years later when the Babylonians utterly destroy the capital city of Jerusalem. In any case, “the basic principle expounded in this poem is that peace is not a thing God superimposes on a corrupt society: the ground must be cleared and re-sown with righteousness, of which peace is the fruit” (D.A. Carson, New Bible Commentary: 21st Century Edition, S. Is 32:9).

Closing Thought

Gary V. Smith comments: “The theological principle that Isaiah teaches is that true security and peace are by-products of righteous living, and righteous living is made possible through the gift of God’s Spirit and the rule of his just king. Security cannot be gained through human effort or the manipulation of a person’s circumstances, but it can be received as a gift because of the Spirit’s work in one’s life” (The New American Commentary: Isaiah 1-39, p. 548).

January 26, 2009

Isaiah 14: The Lord’s Outstretched Hand

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Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 14 likely takes place at the beginning of Hezekiah’s reign.

Key verse:

Isa. 14:27: The Lord of Hosts Himself has planned it; therefore, who can stand in its way? It is His hand that is outstretched, so who can turn it back?

Quick summary:

Chapters 13-24 feature a series of divine oracles, or declarations, against the nations surrounding Israel. The great powers of Isaiah’s day, and days to come, that set themselves against the Lord of Hosts will be brought low; only the coming kingdom of the Messiah will endure the test of time.

Take note:

Many Bible commentators point with fascination to verses 12-15. Do these verses speak of a Babylonian king, or of Satan? Perhaps both. In what is known as the “law of double reference,” Isaiah may be showing us Satanic qualities in evil earthly leaders, just as other Old Testament prophets use godly leaders to foreshadow the coming Messiah. In any case, both Satan and evil rulers will be brought low.

Israel’s Return (Isa. 14:1-2)

Although judgment will fall on God’s rebellious people, the Lord will “choose Israel again” (v. 1). Their restoration is grounded in their election as God’s chosen people (see Ps. 102:13-22). God’s choosing of Israel – as well as Judah, Jerusalem, David and Solomon – is an important Old Testament theme, especially in 1 and 2 Chronicles and the Psalms.

The fact that non-Israelites (“the nations”) will join Israel also is an important teaching in Scripture (see, for example, Isa. 56:6; 60:10; 61:5). Israel’s role will be reversed. Rather than captives, they will be captors. And rather than exiles, they will reside safely in their homeland, a nation restored to international prominence as in the days of King David.

Israel’s Taunt against Babylon (Isa. 14:3-23)

Verses 3-21 record a song, or a taunt, that will be sung by people freed from the clutches of the king of Babylon. “The song’s overall message is that people will be amazed that this great king is cast down like the monarchs of other cities. People will rejoice in his demise for they had lived in fear of him” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary : An Exposition of the Scriptures, S. 1:1061).

But who is this king of Babylon? Many commentators believe he is Satan, especially based on the description in verses 12-14. Tertullian (A.D. 160-230) and Gregory the Great (A.D. 540-604) were the first to offer this view, which is now widely accepted. In the New Testament, Jesus uses language similar to that of Isaiah’s to describe Satan (Luke 10:18). However, while verses 12-14, along with Ezek. 28:12-19, could describe Satan’s pride and subsequent downfall, the context of Isaiah 14 points squarely to an earthly king. It’s possible that Isaiah is employing the “law of double reference” in this passage, showing us Satanic qualities in evil earthly leaders, just as other Old Testament prophets use godly leaders to foreshadow the coming Messiah. In support of this view, let’s consider King Sennacherib.

Sennacherib rules Assyria from 705-681 B.C. By this time in history, Babylon is a vassal state under the authority of the Assyrian empire. For example, Tiglath-Pileser III, a predecessor of Sennacherib, crushes a Babylonian revolt and is crowned king of Babylon in 728 B.C. Though Nineveh is the capital of Assyria, Babylon becomes its cultural center and the Babylonian god Marduk is widely worshiped throughout the Assyrian empire. Assyria’s Sargon II (B.C. 722-705) and Sennacherib also call themselves kings of Babylon.

After Sargon dies in 705 B.C. and Sennacherib becomes king, there is much rebellion throughout the Assyrian empire, including Babylon. In 689 B.C., Sennacherib marches on Babylon to subdue the rebellion. He destroys the city and floods the ruins, although it is rebuilt years later. Sennacherib’s assassination in 681 B.C. (2 Kings 19:37) is welcome news to the surrounding nations, especially Judah.

The song-taunt of verses 3-23 features two dominant themes, according to D.A. Carson. “The broken oppressor is the first theme [vv. 4b-11]; his real epitaph is the unspeakable relief the world feels at his passing. God’s name for such thrusters is not ‘men of destiny’ but ‘he-goats’ (the literal meaning of the Hebrew word translated leaders [in verse] 9), a description almost as deflating as the pathetic state to which they are all seen to come…. The fallen morning star is the second theme [vv. 12-21], i.e. the tyrant’s fatal ambition rather than his oppression…. The idea of storming heaven … was certainly connected with Babylon (i.e. Babel; Gn. 11). One of its ironies is the idea that to be like the Most High (14) is to be self-exalted, whereas it is to be self-giving (cf. Phil. 2:5-11.). The ugliness as well as the brevity of the false glory is powerfully shown in vs 16-21″ (The New Bible Commentary: 21st Century Edition, Is 14:3).

Judgment on Assyria (Isa. 14:24-27)

Though Assyria ultimately would fall to Babylon in 605 B.C., this prophecy refers to the kingdom’s defeat on the “mountains” of Israel (v. 25), a reference to the work of the Angel of the Lord who destroys 185,000 Assyrians in 701 B.C. (see 2 Kings 19; Isa. 37:36-38).

Judgment on Philistia (Isa. 14:28-32)

These verses tell of a critical test of faith for Hezekiah. Judah’s King Ahaz, who was pro-Assyrian, is now dead. The Philistines approach his successor, Hezekiah, and propose an allied rebellion against the weakened Assyria. Such a plot is tempting to Hezekiah, and even if it weren’t, the Philistines are not a people to be offended at this time (see 2 Chron. 28:18-19). What should the king do? The Lord provides a three-fold response. First, the Assyrians are not finished (v. 29). Second, the Philistines are a doomed people (vv. 30b-31). And third, true warfare is in the hands of God (vv. 30a, 32). The bottom line: trust God, not human alliances or intrigue.

Final Thought

Gary V. Smith comments: “Every generation of leaders is called to acts of faith, to choose a path of utter dependence on God rather than alternatives that initially look more defensible. People are challenged not to do what may seem the most reasonable thing from a human perspective, but to do what God instructs them to do…. The circumstances may be a health crisis, the loss of a job, or an international political crisis, but the answer is always the same: trust in God for refuge. Most of the time people know what God would want them to do. The really difficult question is: Are they willing to follow God’s direction?” (New American Commentary: Isaiah 1-39, p. 326)

December 22, 2008

Isaiah 10: The Remnant will Return

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Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 10 takes place during the reign of Ahaz, Judah’s wicked king.

Key verse:

Isa. 10:21: The remnant will return, the remnant of Jacob, to the Mighty God.

Quick summary:

The Lord will use Assyria as the rod of His anger against unrepentant Israel. Then He will punish the king of Assyria for his arrogance and welcome a remnant of Jacob. “In just a little while My wrath will be spent,” the Lord tells His people, “and My anger will turn to their (Assyria’s) destruction” (v. 25).

Take note:

The sovereign hand of God is clearly revealed throughout this chapter. In verses 1-4 He laments the injustice of His people and promises to punish it; in verses 5-11 He refers to Assyria as the rod of His wrath; in verses 12-19 He promises to rebuke Assyria for its prideful acts of aggression; in verses 20-26 He declares that a remnant will return to the Mighty God; and in verses 27-34 He reassures His people that the yoke of Assyrian oppression will fall from Israel’s neck.

Crooked statutes (Isa. 10:1-4)

Israel’s leaders are guilty of several evil acts: 1) enacting crooked statutes; 2) writing oppressive laws; 3) preventing the poor from getting fair trials; 4) depriving the afflicted of justice; 5) hurting widows; and 6) plundering the fatherless. By preying on the vulnerable, the leaders are violating God’s law (see Ex. 22:22; 23:6; Deut. 15:7-8; 24:17-18). As a result, the whole nation will go into captivity. The leaders will have no one to help them, just as they refused to help their fellow countrymen in need. “Those who had defrauded the poor and made unjust laws for their own profit would lose all their wealth and cringe among the captives, or fall among the slain” (Larry Richards, Lawrence O. Richards, The Teacher’s Commentary, S 374).

Assyria: tool of God’s wrath (Isa. 10:5-19)

Verses 5-11 show how God is using Assyria as “the rod of My anger” (v. 5), while 12-19 warn the arrogant Assyrian king that even he is subject to Almighty God. The destruction of the northern kingdom by Shalmaneser was foretold in chapter 9 and accomplished in the sixth year of Hezekiah’s reign (see 2 Kings 18:10). Now, God foretells the judgment of the southern kingdom (Judah) at the hands of Sennacherib, the Assyrian king, and this is accomplished in the 14th year of Hezekiah.

“The knowledge that the aggressor is wielded by God puts the question of wicked men’s success in its proper context, by showing that it serves the ends of justice when it seems to defy them (6-7), and it is neither impressive in itself (15) nor ultimately unpunished (12),” writes D.A. Carson in The New Bible Commentary (S. Is 10:5).

While God will use Assyria to punish a “godless nation” – strong words for Israel in verse 6 – the Assyrian king sees Israel as one of many nations he intends to destroy. His sights also are set on Egypt and Ethiopia (Isa. 20:1-6). Matthew Henry comments: “When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph’s brethren designed for hurt God overruled for good, Gen. 50:20. See Mic. 4:11, 12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 10:5).

Assyria already has conquered the Aramean cities of Calno, Carchemish, Hamath, Arpad, Damascus, and Israel’s capital of Samaria. Because the Assyrians believed these cities had greater gods than Jerusalem, the taking of the capital of Judah would be relatively easy. Assyria’s motives clearly are political and expansionist. However, God ultimately will strike down Assyria because of the king’s “arrogant acts and the proud look in his eyes” (v. 12). Five times in verses 13-14 the king uses the word “I” and twice he uses the word “me” to describe his achievements, attributing them entirely to his own military might rather than to God.

So how will the Lord bring haughty Assyria low? First, He compares Assyria to a tool in His hand – an ax, saw, staff, or rod – and then He vows to afflict the people with “an emaciating disease” and a “burning fire” (v. 16). God will destroy the Assyrian army like trees consumed in a forest fire. So few soldiers will be left standing that a child may count them. This is fulfilled years later when, in 701 B.C., 185,000 Assyrian soldiers surrounding Jerusalem are killed (Isa. 37:36-37). Then, in 609 B.C., the Assyrians fall to the Babylonians.

The remnant will return (Isa. 10:20-26)

Isaiah now contrasts the defeated remnant of Assyria (v. 19) with the repentant remnant of Israel, which will learn to depend on God rather than on alliances with idolatrous nations such as Assyria and Egypt. This is partly fulfilled in the days of Hezekiah, but it appears this will be more completely fulfilled in the days after the defeat of Antichrist and the return of Israel to the Lord (see Rom. 9:27-28).

Isaiah assures his readers that they need not fear the Assyrians. After God uses them to punish His own people, He will turn His wrath on the Assyrians, dealing with them as He did with the Midianites and the two Midianite leaders (Judges 7:1-25). The Lord of Hosts also will destroy the Assyrians – referred to figuratively as “the sea” – as He did the Egyptians in the days of Moses.

Target of God’s wrath (Isa. 10:27-34)

The route the Assyrian invaders would take in their assault on Judah begins at the northern boundary of Judah at Aiath (another name for Ai) about eight miles from Jerusalem and continues to Nob, two miles north of the city. The sites of eight of the 12 cities mentioned in this passage are known today, according to The Bible Knowledge Commentary. But Assyria will not succeed in its plan to take Jerusalem. The Lord God of Hosts will intervene and cut down the invading troops as if they were trees, chopping off their branches “with terrifying power” (v. 33). “In the end history will turn to destiny, and the plans and promises of our Sovereign Lord will be perfectly fulfilled” (The Teacher’s Commentary, S. 375).

Closing thought

Gary V. Smith comments: “Sometimes righteous people do not know why they suffer, but at other times God clearly reveals that people are being punished for their sins (as in Isaiah 10). In such cases, it is always wise for the sinners to return to God and rely on him. Trusting in other men or nations will only lead to disappointment. The only true source of hope is to lean on Almighty God and fear only him” (The New American Commentary: Isaiah 1-39, p. 267).

October 27, 2008

Isaiah 4: Zion’s Future Glory

Listen to the audio file

Download chart: Kings of Judah and Key Events During Isaiah’s Ministry (pdf)

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapters 2-12 likely were written during the reign of King Uzziah.

Key verse:

Isa. 4:2: On that day the branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors.

Quick summary:

Israel’s present pride and God’s pending judgment will not defeat the Lord’s ultimate plan to establish His future kingdom on earth.

Take note:

The name Zion is used three times in consecutive verses:

“Whoever remains in Zion … will be called holy” (v. 3).
“When the Lord has washed away the filth of the daughters of Zion” (v. 4)
“Then the Lord will create a cloud of smoke by day and a glowing flame of fire by night over the entire site of Mount Zion” (v. 5).

The word Zion is a Hebrew word whose precise meaning may not be known. It may mean citadel or fortress, but generally it refers to aspects of Jerusalem. The terms Zion, Jerusalem, and City of David often are used synonymously in the Old Testament. The Temple Mount is referred to as Zion as well. Zion is called “His holy mountain” (Ps. 48:1). Zion is used as a metaphor for security and protection (Ps. 125). The New Testament continues this imagery, using the term “heavenly Jerusalem” or Zion in reference to the church (Heb. 12:22), the gospel message (1 Peter 2:6), and the place of God’s dwelling (Rev. 14:1).

The branch of the Lord (Isa. 4:2)

Isaiah closes out this lengthy message (Isa. 2:1 – 4:6) by returning to the same positive themes with which he opened it (Isa. 2:1-5). Both the beginning and the end of Isaiah’s prophecy describe what will happen in the last days when God gathers His special people to Zion. Unlike the beginning, however, which focuses on the coming of the Gentile nations to learn from God, these closing words describe God’s work of purifying His holy remnant in Jerusalem.

Commentators differ in opinion as to whether the term “branch” is a reference to the “fruit of the land” or to the Messiah. The Aramaic Targum, which translates or paraphrases Old Testament passages into Aramaic, translates this verse as “Messiah of the Lord,” indicating that early Jewish interpreters thought this was a messianic passage. In addition, Isaiah later uses a different Hebrew word but says of the Messiah, “a shoot will grow from the stump of Jesse” and “the root of Jesse will stand as a banner for the peoples” (Isa. 11:1, 10). Jeremiah refers to the “righteous branch of David” (Jer. 23:5; see also 33:15), and Zechariah uses the term “Branch” with connections to the Messiah (Zech. 3:8; 6:12).

Gary V. Smith suggests that Isaiah’s reference to “branch” in 4:2 refers to two parallel acts of God that will transform Zion: “God will (a) cause his messianic Branch to spring forth, and also (b) bring marvelous fertility to the produce of the field. This interpretation shows how God will reverse the situation in 2:6 – 4:1. He will (a) replace the proud leaders of his people and give them a new leader, the Branch of the Lord, and (b) replace the ruin, devastation, and shame of the destroyed land with lush crops that will have great fertility” (The New American Commentary: Isaiah 1-39, p. 156).

Isaiah’s frequent use of the term “on that day” (or “in that day”) in chapters 2-4 illustrates that God’s work of punishing His people for their sins and establishing His kingdom for His glory are complementary acts of carrying out His covenant promise to Israel. Purification involves intense heat and pressure to burn off the dross and perfect the precious metal. In the end the purged metal radiates with beauty and testifies to the skillful hand of the refiner. Verses 2-6 stand in stark contrast to Isa. 2:6 – 4:1.

A cloud by day and a flaming fire by night (Isa. 4:3-6)

God will cleanse those left in Zion of their sin and transform them into a holy people. The word holy (qados) is a reminder of God’s original plan to make Israel His “own possession,” “kingdom of priests” and “holy nation” (Ex. 19:5-6). The emphasis here is on what God will do, not on anything His people will do to merit God’s favor. Holiness means being set apart for God alone. The holiness God will give this remnant makes them fit for His kingdom and it stands in stark contrast to the sinfulness of the present generation in Zion (2:6 – 4:1).

In verse 4, Isaiah uses a different metaphor than in 1:25 to describe the purifying work of God. Instead of purification through smelting, God will “wash away” filth and “cleanse” bloodguilt; this is more of a reference to sacrificial work than to refining. The prophet also refers to “a spirit of judgment and a spirit of burning” as the means by which cleansing is accomplished. This seems to describe God’s purification of Zion by destroying the remaining wicked people of the city. But it also could describe the work of the Holy Spirit in cleansing the human heart. Matthew Henry comments: “By the judgment of God’s providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work” Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume, S. Is 4:4).

After Zion is purified, God will “create” something new. The word “create” (bara) is a divine activity of making something new, either by transforming something that already exists or by bringing into existence something new. What is God going to create? A “cloud of smoke by day and a glowing flame of fire by night.” This appears to be a reference to God’s special act of re-creating the new heaven and the new earth (Isa. 65:17; 66:22). God’s glorious presence will be the central feature of this new kingdom. The cloud by day and fire by night are drawn from the Exodus tradition, in which God’s presence in the cloud and fire led the Israelites out of Egypt and ultimately resided in the Holy of Holies in the tabernacle (Ex. 13:21-22; 14:19, 24; 40:34; Deut. 1:33; 31:15; 1 Kings 8:10-11). This divine presence demonstrates God’s acceptance of His holy people. “The surprising difference is that God’s presence will not be limited to a temple building; it will be like a canopy over the whole of Zion (cf. 60:1-2; 62:2; Ezek. 39:25-29), because all of Zion and its people will be holy” (Gary V. Smith, The New American Commentary: Isaiah 1-39, p. 158).

Closing thought

It is clear from Isaiah’s writings that God is at the center of all promises regarding the future of Israel and the world. Gary V. Smith comments: “God will wash away sin and make it possible for people to be holy. God is the one who writes people’s names in his book (4:3-4). God will create a new world order over Mt. Zion, and his glorious presence there will bring protection for his people. He will make the messianic Branch beautiful and he will increase the productivity of the earth. God is the one people can trust and he is the one to exalt. The future of this world is completely dependent on God” (The New American Commentary: Isaiah 1-39, p. 159).