Tagged: Jerusalem

April 19, 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:

Isaiah 24-27 forms a single prophecy. While it’s difficult to pinpoint the time in which it is given, it seems best to place it a short time before the attack by Sennacherib, king of Assyria, on Jerusalem in 701 B.C.

Key verses:

Isa. 24:21-22 – On that day the Lord will punish the host of heaven above and kings of the earth below. They will be gathered together like prisoners in a pit. They will be confined to a dungeon; after many days they will be punished.

Quick summary:

This section of Isaiah begins with an end-times perspective explaining how the Lord will judge the whole world and set up His kingdom on earth (Isa. 24:1-3, 19-23). “These prophecies reveal how God will finally deal with the rebellious nations of chaps. 13-23 so that he can bring an end to the pride and violent sinfulness that has polluted the earth. God will destroy the wicked and establish peace on the earth, and then the holy people who remain will worship God alone and sing songs to exalt him” (Gary V. Smith, The New American Commentary: Isaiah 1-39, p. 405). Because of their description of the Tribulation and Millennium, chapters 24-27 are known as “Isaiah’s apocalypse.”

Take note:

Notice Isaiah’s description of end-time events that are reinforced in New Testament prophecies. For example, the earth will be stripped completely bare and its inhabitants scattered (vv. 1-3; cf. Rev. 8:6 – 9:21), and the sun and moon will darken in preparation for the full revelation of Messiah’s kingdom (v. 23; cf. Matt. 24:29-30; Rev. 21:23).

The Tribulation (Isa. 24:1-13, 16b-22)

While the immediate context of this chapter may refer to the Assyrian invasion of Judah, or to the Babylonian captivity that will occur more than 100 years later, it seems to have its ultimate fulfillment in the Great Tribulation yet to come. H.L. Willmington offers the following observations:

A. The Great Tribulation–what it is (24:1-4, 6-13, 16b-22)

1. God himself will lay waste to the entire earth (24:1): The earth will become a great wasteland, and the people will be scattered.

2. All people and fallen angels will be judged (24:2-4, 21-22): No one will be spared from God’s wrath, and the fallen angels will be put in prison.

3. Very few will survive (24:6): A curse will consume the earth and its people, who will be destroyed by fire.

4. Happiness will no longer exist (24:7-13): All joy in life will be gone.

5. Evil and treachery will be everywhere (24:16b-18): People possessed by sheer terror will flee from one danger only to be confronted with something even more horrifying.

6. The earth will stagger like a drunkard (24:19-20): It will fall and collapse like a tent, unable to rise again because of the weight of its sins.

B. The Great Tribulation–why it occurs (24:5): Humanity has twisted the laws of God and has broken his holy commands (The Outline Bible, S. Is 24:5).

Isaiah uses the word “earth” 16 times in this chapter to emphasize the global impact of God’s intervention in human affairs, wielding judgment and exalting His glory. No stratum of society is spared and no portion of the earth escapes unscathed. The reason for God’s plundering of the earth is provided in verse 5: “The earth is polluted by its inhabitants, for they have transgressed teachings, overstepped decrees, and broken the everlasting covenant.” That covenant “probably refers not to the Abrahamic or Mosaic Covenants but to the covenant people implicitly had with God to obey His Word. Right from the very beginning mankind refused to live according to God’s Word (Gen. 2:16-17; 3:1-6; cf. Hosea 6:7). And throughout history people have refused to obey God’s revelation” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1072). Robert B. Hughes and Carl J. Laney add, “The ‘everlasting covenant’ must refer to the moral law of God revealed in his word and written in man’s heart (cf. Rom. 2:14-15)” (Tyndale Concise Bible Dictionary, S 263).

It cannot be emphasized too strongly that God is the one wreaking havoc on the earth. While people are responsible for their sinful actions, and these actions often produce great hardship for the perpetrators and for others in the process, the Lord of Hosts clearly is demonstrating His holiness and power in events that otherwise might be interpreted as a scorched-earth policy. After all, if God created the present heavens and earth out of chaos (Gen. 1:2) and judged the earth by water in the great flood (Gen. 6-9), He has every right to judge mankind’s sin in the latter days by reintroducing chaos to the created order. Ultimately, He will purge the heavens and earth of the last vestiges of sin by fire and create new heavens and a new earth (2 Peter 3:5-13; Rev. 21-22). Even the imagery of Isaiah in verse 18 harkens back to the flood: “For the windows are opened from above, and the foundations of the earth are shaken” (cf. Gen. 7:11).

Matthew Henry summarizes well:

The Lord that made the earth, and made it fruitful and beautiful, for the service and comfort of man, now makes it empty and waste (v. 1), for its Creator is and will be its Judge; he has an incontestable right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken this word, and he will do the work (v. 3); it is his curse that has devoured the earth (v. 6), the general curse which sin brought upon the ground for man’s sake (Gen. 3:17), and all the particular curses which families and countries bring upon themselves by their enormous wickedness. See the power of God’s curse, how it makes all empty and lays all waste; those whom he curses are cursed indeed (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 24:1).

One final note should be made before moving on. Isaiah writes that the Lord will punish “the host of heaven above and the kings of the earth below” (v. 21). The “host of heaven” may refer to the spiritual forces opposed to God, specifically Satan and demons. The “kings of the earth below” no doubt are the earthly political forces facing God’s judgment. “Those powers in the heavens and on the earth will become like cattle when the Lord herds them together and places them like prisoners . . . in a dungeon. Their punishment after many days refers to the great white throne judgment after the Millennium when all the unrighteous will have to stand before God and be judged for their evil deeds and lack of faith in Him (Rev. 20:11-15)” (The Bible Knowledge Commentary, S. 1:1072).

The Promised Kingdom (Isa. 24:14-16a, 23)

A few will escape these terrible judgments, just as a few olives or grapes may be gleaned after the harvest (v. 13). The survivors will rejoice, raising their voices in songs of praise that may be heard from “the ends of the earth” (v. 16). This singing seems to come out of the scattered remnant, which in the light of the gospel may be seen as Jews and Gentiles alike (cf. John 11:52). “Out of this terrible devastation … will come the glorious light of Christ in his millennial kingdom (24:23; see 60:19-20; Rev. 21:23; 22:5)” (Willmington’s Bible Handbook, S. 365). If the sun and moon are to lose their luster in comparison with the Messiah, what a surpassing vision of glory awaits all who trust in Him (see Rev. 21:22-27).

It’s important to keep in mind that the concept of a remnant is central to Isaiah’s teaching (see Isa. 1:9; 10:20-22; 11:11, 16; 14:22, 30). The believing remnant will view the earth’s devastation as the righteous act of a holy God; it will not be viewed in the way the people of Isaiah’s day see the Assyrian invasion – as cruel and unjust punishment. Those who receive Christ by faith today may joyfully anticipate His future physical and visible manifestation of power, glory and holiness.

Closing Thought

Matthew Henry writes: “Those who through grace can glory in tribulation ought to glorify God in tribulation, and give him thanks for their comforts, which abound as their afflictions do abound. We must in every fire, even the hottest, in every isle, even the remotest, keep up our good thoughts of God. When, though he slay us, yet we trust in him-when, though for his sake we are killed all the day long, yet none of these things move us-then we glorify the Lord in the fires” (S. Is 24:13).

March 30, 2009

Isaiah 22: What’s the Matter with You?

Listen to an audio file (3.29.09)

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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:

This oracle against Jerusalem is offered during the reign of Hezekiah and speaks both to the imminent invasion by the Assyrians and the future destruction by the Babylonians more than 100 years in the future.

Key verses:

Isa. 22:12-13 – On that day the Lord God of Hosts called for weeping, for wailing, for shaven heads, and for the wearing of sackcloth. But look: joy and gladness, butchering of cattle, slaughtering of sheep, eating of meat, and drinking of wine — “Let us eat and drink, for tomorrow we die!”

Quick summary:

Warren W. Wiersbe writes, “The people of Judah were behaving like their pagan neighbors, so it was only right that Isaiah should include them in the list of nations God would judge. Yes, in His mercy, the Lord would deliver Jerusalem from the Assyrian army; but He would not deliver them from Babylon. Isaiah pointed out two particular sins that would cause Judah to decline and ultimately go into Captivity in Babylon … [t]he unbelief of the people … [and] the unfaithfulness of the leaders” (Be Comforted, An Old Testament Study, S. Is 22:1).

Take note:

The “Valley of Vision” is a reference to Jerusalem, which even though located on Mt. Moriah is situated in a valley surrounded by higher hills (Ps. 125:2; Isa. 2:3; Jer. 21:13). The Valley of Kidron runs between two hills east of Jerusalem, the seat of divine revelation. Jerome calls it “the nursery of prophets.” From this city God reveals Himself to, and through, the prophet Isaiah. “The point seems to be that Jerusalem has received message after message (i.e., ‘vision’) from God and yet failed to really hear” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 422).

The Valley of Vision (Isa. 22:1-14)

While some portions of this passage refer to the Assyrian invasion in Hezekiah’s day (see Isa. 36-37; 2 Kings 18-19; 2 Chron. 32), the primary emphasis is on the Babylonian conquest of Jerusalem in 586 B.C. Isaiah provides a stark contrast between Jerusalem’s gaiety and its grim future (vv. 2a, 13). Possibly, the prophet refers to the celebration that will take place when Assyria’s Sennacherib retreats (see Isa. 37:37); to Judah’s overconfidence in Jerusalem’s defenses; or to the escapism that reveals the moral bankruptcy of Jerusalem’s citizens as they face inevitable destruction. In any case, their philosophy is, “Let us eat and drink, for tomorrow we die” (v. 13b; cf. 1 Cor. 15:32).

Rather than partake in the revelry on the rooftops, Isaiah descends into the valley, where he sees people dying, not from battle wounds, but from starvation and disease (v. 2). He sees the nation’s leaders running for their lives as the invading hoards descend on the capital city (vv. 3-7; 2 Kings 25:1-10). The people do what they can to brace themselves for a long siege, collecting armor, fortifying the walls, and securing a supply of water, but their efforts will come to naught as the Lord “remove[s] the defenses of Judah” (vv. 8-11). Longer term, many will find themselves mired in an entitlement mentality, thinking, “Just as God delivered us from the Assyrians, He must also save us from the Babylonians. After all, we’re His chosen people.” Quite the contrary, the Lord will use the pagan Babylonians as His rod of judgment against the eat-drink-and-be-merry citizens of Judah.

“The people did everything but trust the Lord,” writes Warren Wiersbe. “Instead of feasting, they should have been fasting, weeping, putting on sackcloth, and pulling out their hair in grief (v. 12; Ezra 9:3; James 4:8-10). God had sent the nation many prophets to warn them, but the people would not listen. Now it was too late; their sins could not be forgiven because their hearts were hard. Judah would go into captivity, and God’s word to Isaiah would be fulfilled (Isa. 6:9-13)” (Be Comforted, S. Is 22:1).

A Warning to Shebna (Isa. 22:15-25)

There might be hope for Judah if the leaders would call the people to repentance, but too many leaders like Shebna have only themselves in mind. Shebna is identified as a steward in charge of the king’s palace. He may be Hezekiah’s chief administrator or prime minister who carries out the will of the king; if so, he is second in command and deeply involved in mounting defenses against Sennacherib’s military forces.

Isaiah is sent to Shebna, who is more concerned with building a monumental tomb for himself and acquiring chariots than he is with honoring the king and serving his country. Likely, he sides with the pro-Egypt party in Judah. Isaiah’s question cuts to chase: “What are you doing here?” (the construction site of his tomb). The young steward’s actions belie his wicked heart, and Isaiah informs him that the Lord is about to shake him violently (v. 17). “God judged Shebna by demoting him (he became ‘secretary’ according to 36:3, NIV), disgracing him, and deporting him. Eventually he was thrown ‘like a ball’ (22:18) into a far country (Assyria?), where he died. He could not have an expensive funeral and be buried in his elaborate tomb” (Be Comforted, S. Is 22:1).

Isaiah predicts that Eliakim will replace Shebna, and apparently Isa. 36:3 shows the fulfillment of this prophecy. Eliakim will be like a father to the people, “a throne of honor for his father’s house” (v. 23). The “key” in verse 22 is a symbol of authority that a steward has over the house. Jesus makes reference to this when he tells Peter He will give him “the keys of the kingdom of heaven” (Matt. 16:19). The New Manners and Customs of the Bible provides some interesting insight into the references to keys by Isaiah and Jesus:

The idea contained in both these passages is expressed in Isaiah 9:6, where it is said of the Messiah: “the government will be on his shoulders.” The word keys is used figuratively again when Jesus says to Peter: “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 16:19)…. Matthew 16:18 has caused considerable controversy, but verse 19 has been even more fiercely debated. Nothing in either verse, however, suggests the possibility that Peter or any of the apostles were given authority to forgive sins. The words bind and loose are rabbinic terms meaning to forbid and to permit. Keys were the symbol of knowledge or the fruit of the scribal or teaching office…. The use of those keys-knowledge of the gospel-would build the church. Peter did precisely this at Pentecost (Acts 2:14), at Samaria (Acts 8:14), and for Cornelius the Gentile (Acts 10). Phillip did it at Samaria (Acts 8:5), and Paul did it throughout all of Asia (Acts 19:10). To say that only Peter had the keys to heaven would give the power of salvation to Peter and not to the gospel: “the gospel … is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Romans 1:16) (S. 355).

Another illustration is given to us in the “peg” in verse 23. This is not, as some might think, a reference to a wooden tent peg that is driven into the ground. Rather, Isaiah compares Eliakim to a peg that is driven into the wall to hold up kitchen utensils or other items. However, if the people trust wholly in Eliakim, rather than in God, they will be disappointed, for the weight of their burdens will shear off the peg and all that hangs upon it will fall. Some commentators believe Eliakim’s advancement results in corruption of his family, eventually leading to a fall, while others see Eliakim as a type of Christ, the latter of which would take all mankind’s burdens upon Himself (see Isa. 53:4-6). In any case, Isaiah’s message is consistently clear: Trust God.

Closing Thought

Gary V. Smith comments: “Leaders who fail to lead people to depend on God will not last; instead, God will raise up true servants (22:20) who care for others, like a father cares for his children (22:21). God will firmly establish them and give them great opportunities for service and influence (22:22). Nevertheless, people are not the basis for a secure future in any organization; God is the only truly dependable resource for hope” (The New American Commentary: Isaiah 1-39, p. 394).

February 23, 2009

Isaiah 18: Left for the Birds of Prey

Listen to an audio file (2.22.09)

Download two worksheets for further study: Worksheet No. 1; Worksheet No. 2

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 oracle in Chapter 18 likely occurs during the reign of Judah’s king Ahaz, or perhaps during the reign of his son Hezekiah. In any case, the oracle is given prior to Assyria’s invasion of Judah in 701 B.C.

Key verse:

Isa. 18:7 – At that time a gift will be brought to the Lord of Hosts from a people tall and smooth-skinned, a people feared near and far, a powerful nation with a strange language, whose land is divided by rivers-to Mount Zion, the place of the name of the Lord of Hosts.

Quick summary:

The land of Cush is told not to move frantically by boat or other means to secure alliances against Assyria, for the Lord will deal directly with the Assyrians and leave their corpses to the birds of prey.

Take note:

Cush, or Ethiopia in many translations, consists of modern-day southern Egypt, the Sudan and northern Ethiopia. Isaiah calls it the “land of buzzing insect wings” (v. 1), not only because of the locusts and other insects that infest the land (like the tsetse fly and winged beetle), but because of the frantic diplomatic activity taking place as envoys from Cush seek alliances to protect them from Assyria. Cush rules Egypt from 715 – 663 B.C.

The Lord’s Message to Cush (Isa. 18:1-7)

In verse 2, Isaiah depicts the ambassadors of Cush making haste in their light, swift boats to seek alliances against Assyria. “Papyrus was used on the Nile for making boats,” according to Manners and Customs of the Bible. “Sometimes bundles of the plant were rudely bound together in the form of a raft. At other times the leaves were plaited like a basket and then coated with bitumen and tar after the boat was constructed. Similar boats were used on the Euphrates and Tigris rivers. The boats were circular in shape, and sometimes covered with leather instead of bitumen” (James M. Freeman and Harold J. Chadwick, S. 352).

Some commentators believe that at the time of this prophecy, envoys from Cush are in Jerusalem, seeking an alliance for mutual protection from Assyria. If so, Isaiah tells the diplomats to go home, and He invites the whole world to witness what God is about to do. No alliances among nations are sufficient to defeat the terrifying Assyrians, and none are needed, for the Lord is about to cut them down like ripened vines (v. 5).

The birds and wild beasts will feast on the corpses of the Assyrian soldiers for an extended period of time (v. 6). Keep in mind that the Assyrians first are used of God to punish the northern kingdom of Israel by taking the people captive. But once that is accomplished (in 722 B.C.), God turns His chastening rod against the proud Assyrians. On the hills surrounding Jerusalem, and about to sweep victoriously into the southern kingdom’s capital city, 185,000 Assyrians are struck down by God in a single night (Isa. 37:36). No army, and no alliance of nations, may take credit for this stunning turn of events; it is exclusively the work of the Lord of Hosts. See Rev. 19:17-21, where a similar image is used of end-time judgment.

After the Assyrian defeat, the Lord will prompt the people of Cush to bring gifts to the Lord on Mount Zion, where His name dwells (see Deut. 12:5). Whether this is immediately after the Assyrian defeat, or simply a preview of what will occur during the millennium, is not clear (see Zech. 14:16), but certainly the nations will stream to Mount Zion after Messiah establishes His kingdom on earth (Isa. 2:1-4).

Closing Thought

Gary V. Smith writes in The New American Commentary: Isaiah 1-39 that this chapter features two theological principles that apply to every nation: “First, people should not allow their attention to be sidetracked to focus on human accomplishments, religious ritual, or man-made theological idols, for that will bring God’s judgment. Second, people should pay attention to God their Creator, remember that he is holy, is able to save them, and can protect them in times of trouble. No one today should repeat the mistakes of Israel and Judah, unless they want to suffer the same fate” (p. 352).

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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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).