Chapter Seven - Pronouncement of Woes (28-33)
¡@
As a result of this chapter, you should be able to:
describe the contents of Isaiah 28-33 as it relates to the outline given in the commentary;
explain how God judged the northern kingdom;
relate the messianic title of Christ as the Cornerstone to other Scripture passages; and
describe God's judgment on the nations mentioned in Isaiah 28-33.
This chapter is divided into the following seven parts:
woe to Ephraim (28:1-13);
warning to the rules of Judah (28:14-29);
woe to Jerusalem (Ariel) (29:1-24);
woe to the Egyptian alliance (30:1-31:9);
the righteous king who will deliver (32:1-20);
woe to Assyria (33:1-24); and
how to interpret Old Testament prophecies.
As he carries out further the general theme of judgment, the prophet of God pronounces a series of "woes" on Israel and Judah particularly. It will be helpful to compare this series with other pronouncements of woe in other parts of Scripture. One such is the castigation of the Pharisees by the Lord Jesus Christ with its sevenfold "Woe to you, scribes and Pharisees, hypocrites!" (Matthew 23:13-15, 23, 25, 27, 29; cf. also v. 16).
Another is the series of terrifying woes in the end time, at the blowing of the fifth, sixth, and seventh trumpets in Revelation (Revelation 8:13).
Consider this outline:
5. Pronouncement of Woes (28:1-33:24)
5.1 Woe to Ephraim (28:1-13)
5.2 Warning to the Rulers of Judah (28:14-29)
5.3 Woe to Jerusalem (Ariel) (29:1 -24)
5.4 Woe to the Egyptian Alliance (30:1-31:9)
5.5 The Righteous King Who Will Deliver (32:1-20)
5.6 Woe to Assyria (33:1-24)
¡@
1. WOE TO EPHRAIM (28:1-13)
The Northern Kingdom is addressed as Ephraim because of the dominance of that tribe over the other tribes in the kingdom during much of Israel's history.
This prophecy is addressed to the city of Samaria, which Omri had built and made the capital of the Northern Kingdom (1 Kings 16:24). The city was situated on a high hill overlooking a beautiful and fruitful valley. Other glimpses of it in the prophets show its splendor and luxury. Samaria was soon to be destroyed by the Assyrian invaders. The reference to the "drunkards of Ephraim" (v. 1) is similar to the charges made against Israel by other prophets, especially by Amos (Amos 6:1-14) and Hosea (Hosea 4:1-19). Those two prophets ministered directly to the Northern Kingdom. Amos's ministry was shortly before Isaiah's time and Hosea's overlapped with Isaiah's. Note also that Micah, although ministering primarily to Judah as Isaiah did, began his work with a reference to the fall of Samaria (Micah 1:5-7).
Verses 28:1-4
The fulfillment of the woe on Ephraim was not long in coming. Even as Isaiah spoke, Ephraim's flower was fading (v. 1). Assyria was about to conquer and destroy the Northern Kingdom.
The Bible frequently stresses the evil of drunkenness (Proverbs 20:1; 23; 29-35). It views it not as a weakness to be pitied but as a sin to be condemned. The sin was particularly serious because it was the sin of those in places of leadership who needed clear heads for governing.
Verses 28:5-6
It is important to be alert to the interweaving of events in the prophet's day and the allusions to future messianic times. The expression in that day (v. 5) seems to indicate its complete fulfillment in the time when Christ will be reigning. The reference to the Lord as a "glorious diadem to the remnant of His people" appears also to look forward to the future deliverance and blessing.
Verses 28:7-8
Priests and prophets (v. 7), who are especially supposed to give people help from God, were unable to help because they, too, were engulfed in the universal sin of drunkenness (v. 7). This is a very sad description of the conditions of the time.
Verses 28:9-13
The people resented bitterly the prophet's admonitions to them and mocked his methods. They felt that he was treating them like children (vv. 9-10). "Very well," he replied, "God will have to instruct you through men who speak a different language - obviously through the Assyrian invaders" (v. 11).
¡@
2. WARNING TO THE RULERS OF JUDAH (28:14-29)
Verses 28:14-15
The prophecy has now shifted from Samaria to the Southern Kingdom, as is clear from verse 14. This paragraph presumably condemns the Egyptian alliance although some commentators take it to refer to the pro-Assyrian party. Whatever the details, there were parties and factions in Judah favorable to each of the dominant powers of the day - the ferocious Assyrians and the somewhat waning Egyptians.
Verses 28:16-29
Just as in a former section God promised hope through the coming Immanuel (chapters 7-12), so here He gives assurance of ultimate deliverance through the One who is the "costly cornerstone" (v. 16). Some deny that there could be any kind of messianic reference in this context, but other teachings concerning the Lord Jesus Christ as a "stone" fit in with that. This passage is parallel also to the prophecy of Immanuel, for it looks far ahead. Time is not a problem with God, and His Book is for His people of all times and periods. How refreshing it is in the midst of warnings of doom to be able to see the promised Redeemer! This is the same "stone" mentioned by the psalmist when he said, "The stone which the builders rejected has become the chief cornerstone" (Psalm 118:22). That Psalm 118:22 is clearly messianic is attested by the apostle Peter (1 Peter 2:6) and the apostle Paul (Ephesians 2:20-22). The sneering unbelief of the rulers is detestable. Those in places of leadership in Judah who should have learned from the tragic example of Israel smugly relied on their unholy treaties of alliance, disregarding the promises and warnings of God.
In contrast to their refuge of lies (v. 15), God affirms that He will set up a sure foundation (v. 16; cf. 1 Corinthians 3:11).
This is one of the glories of Isaiah, that he constantly turns one's thoughts toward Christ, who is our Immanuel (7:14), our Prince of Peace (9:6), our Rock of Ages (26:4), our chief Cornerstone (28:16). There is no ground for attaching this statement to anyone of Isaiah's day, even if one were to make such a person a type or foreshadowing of Christ. Such passages as this attest the divine origin and unity of the Scriptures.
The Lord Jesus Christ is for the believing remnant of Israel the "precious cornerstone" (KJV), as He is also for the church (Ephesians 2:20). But for unbelieving Israel He is "a stone of stumbling" and "a rock of offense" (Isaiah 8:14, KJV; cf. Romans 9:33). For the Gentile nations He will be the smiting stone (Daniel 2:32, 35, 45). For the believer of any dispensation He is "the shadow of a great rock in a weary land" (Isaiah 32:2, KJV).
¡@
3. WOE TO JERUSALEM (ARIEL) (29:1-24)
Verse 29:1
Jerusalem is now addressed under the poetic name Ariel (v. 1). Most Hebrew scholars seem to believe that Ariel means "lion of God," although some render it "hearth of God," and connect it with what is said in verse 2 about an "altar hearth" (NIV). The meaning "lion of God" would refer to the many blessings and glories of the city through the centuries.
Verses 29:2-12
Here again there seems to be a blending of events near at hand with those in the distant future. The near event was the invasion by the Assyrians under Sennacherib. The distant event is the invasion of the land of Israel by a coalition of armies in the end time under the beast (Antichrist) shortly before the coming of Christ in glory and the setting up of the millennial kingdom.
Verses 29:13-16
The judgment is because of hypocrisy on the part of those who were enjoying privileges as the people of God. They were addicted, as has already been seen in chapter 1, to a formalistic religion that did not touch the heart (v. 13).
Verses 29:17-24
As always in the prophecies the judgment is not total, for there is a glimpse of future restoration and glory (vv. 17- 24). Jenning's comment on this section (originally we said apposite, not opposite) is appropriate and helpful.
"The oppressor and the scoffer have long been in the ascendancy; in that day of which our prophet speaks, they will be looked for in vain. But again, mark the divine hatred and repulsion of all Pharisaic claims to superior holiness. Happy picture of Israel's future, and well, indeed, for us if we can personally appropriate its precious lesson, and trust our God who weaves our web of time with intermingling of mercy and of judgment" (F.C. Jennings, Studies in Isaiah, p. 355).
¡@
4. WOE TO THE EGYPTIAN ALLIANCE (30:1-31:9)
Verses 30:1-14
One of the solemn warnings God had given through Moses to the people of Israel and to their future kings was that they were not to depend on Egypt (Deuteronomy 17:16). They were not to go to Egypt to multiply horses, silver and gold, or wives. Throughout Israel's history many kings had broken that commandment. Even Solomon, in spite of all his greatness, was exceedingly guilty.
Through Isaiah, God warned the people that their dependence on Egypt would not help them. In Judah in the days of Ahaz, when the powerful Assyrian Empire threatened, it was the natural tendency to turn to the only world power that seemed capable of standing up to Assyria - Egypt. One of the hardest lessons that we as people of God need to learn is that of total dependence on Him (cf. John 15:5).
Warning that Egypt cannot help, God chides His people for their lack of trust in Himself. The people of Judah are addressed as "rebellious children" (30:1), a title reminiscent of the opening of the book (1:2).
Verses 30:15-33
How often such a scene has been repeated in the history of God's people! The conflict between reason and faith is often a bitter one, chiefly because the reason is that of expediency, and the faith seems so remote. But such reasoning is not actually reasonable, because it leaves out the one all-important factor, the Person of God. The old saying "One with God is a majority" remains true but is seldom heeded. The false prophets who advised an Egyptian alliance were heeded partly because they advocated action in a terrible emergency. The impatience of the human heart was not satisfied by the admonition of the true prophet of God: "For thus the Lord GOD, the Holy One of Israel has said, 'In repentance and rest you will be saved, in quietness and trust is your strength. But you were not willing"' (v. 15).
That is not a mere quietism or passivism that is enjoined. It is a returning to God; a rest in God. It is not a reliance on quietness, but a reliance on Him who can give quietness to the restless soul of man. That is in contrast to a peculiar philosophy of the world that is often heard: "Just have faith and everything will be all right." Faith in what? Or more to the point, faith in whom? God is the answer to all problems and the only answer.
"But you were not willing" (v. 15). Centuries later the Lord Jesus Christ in His lament over Jerusalem uttered practically those same words (Matthew 23:37). Human beings are prone to blame God for their troubles when they themselves are the cause. But man's rebellion, no matter how reprehensible, cannot forever keep God from manifesting His grace. God promised to those people, undeserving as they were, deliverance from the Assyrians (30:31). When the deliverance came it occurred in such a way that all could see it was the Lord's doing.
Verses 31:1-9
Chapter 31 begins with a summation of why God's judgment is coming on His people. They are relying on Egypt, not on Him. The Egyptians are men and not God (v. 3). God is seen as waging war on Mount Zion (v. 4). God's deliverance from Assyria in the prophet's day (Isaiah 37:35-36) is again seen as a foreshadowing of the even greater deliverance from Antichrist in the end time. Unless one sees the swinging of the pendulum back and forth from the near view to the far view, much that is in the prophecy is incomprehensible.
¡@
5. THE RIGHTEOUS KING WHO WILL DELIVER (32:1-20)
Verses 32:1-8
Here is the answer to the world's unrest: "A man will reign righteously" (v. 1). Kings have reigned with varying degrees of ability and success, but there has never been any king like that. Many commentators take this verse to be a reference to Hezekiah who, of course, was righteous compared to his father Ahaz. Although one would not want to detract at all from Hezekiah's remarkable career as one of the great reforming kings of Judah, this prophecy is clearly an allusion to messianic times. The One seen here is the Lord Jesus Christ Himself. He is perfectly righteous and can reign in righteousness. Many who would like to have world peace do not want it to come in this way. "And the work of righteousness will be peace" (v. 17). When a king reigns in righteousness, unrighteous people may well tremble in fear.
The description of the righteous King, coming as it does amidst the solemn pronouncement of woes, gives hope to the godly remnant. Righteousness will characterize this future kingdom of Messiah. Because righteousness will be enforced and a true sense of values will be substituted for a false sense, there will be a wonderful revolution in the social and political orders, "No longer will the fool be called noble, or the rogue be spoken of as generous" (v. 5).
When one thinks of the misguided and hypocritical "bowing and scraping" before so many evil and undeserving rulers in the satanic world-system, one can be greatly encouraged that such demagoguery and sycophancy are not going to continue forever. The hope of a righteous ruler to come is compared to "a shelter from the storm" and likened to "the shade of a huge rock in a parched land" (v. 2).
The recognition of the glories of the future helps to prepare God's people to withstand the storm present. Often in the prophecies the far view (at least that which New Testament readers now recognize as the far view) mingles with the near view. That at times can be perplexing, but Peter informs us that even the prophets themselves were perplexed with such matters (1 Peter 1:10-12).
Verses 32:9-20
The warning to the complacent women, beginning at verse 9, is evidently referring to the imminent Assyrian invasion, but then the prophecy looks again toward messianic times:
"Until the Spirit is poured out upon us from on high, and the wilderness becomes a fertile field ... Then justice will dwell in the wilderness, and righteousness will abide in the fertile field" (vv. 15-16).
¡@
6. WOE TO ASSYRIA (33:1-24)
Chapter 33 pronounces woe on the "destroyer" (v. 1), the Assyrian ruler Sennacherib.
A distinction is drawn between the nation as a whole and the godly remnant. It is the remnant that speaks in verse 2:
"0 Lord, be gracious to us; we have waited for Thee. Be Thou their strength every morning, our salvation also in the time of distress."
The miraculous deliverance brought by the Lord after the blasphemous statements of Sennacherib and his chief spokesmen is described in the historical section, chapters 36 and 37 (cf. also 2 Kings 18-19).
Since Assyria was the great enemy of God's people in Isaiah's time, victory over that power was a foreshadowing of Christ's future worldwide dominion over the nations. There is a constant recognition in the prophecies that deliverance comes through the direct intervention of God (see v. 22).
¡@
7. HOW TO INTERPRET OLD TESTAMENT PROPHECIES
While the book of Isaiah is filled with figures of speech and poetic language in general, one must not suppose that they represent a visionary world of unreality. Rather, they point to a real situation. Someday such words as these will be literally true: "The Lord is exalted, for He dwells on high; He has filled Zion with justice and righteousness.
So much of the confusion in the interpretation of Isaiah and other Old Testament prophetic books comes from a refusal to distinguish be tween Israel and the church, which denies any future to Israel as a nation and equates the throne of David with God's throne in heaven. It is interesting that Christians who are eager to claim Israel's future blessings in the kingdom age are not at all willing to accept Israel's curses and judgments. Throughout Isaiah we see a reference to a future King. Invariably He is said to be the Fulfiller of the Davidic covenant and the One who will sit forever on David's throne, which is a historical entity.
To find the fulfillment of the numerous kingdom prophecies of the Old Testament in the present spiritual blessings of the church is to lose the literal thread of prophecy and to be without reference points. The only consistent hermeneutic is that which takes seriously and literally the numerous and sometimes extended Old Testament passages that speak of Israel's eternal possession of the land and the Davidic dynasty's eternal occupancy of the throne. In fact, the New Testament opens in that way, showing that Jesus Christ is the fulfiller of both the Abrahamic and the Davidic covenants (Matthew 1:1).
When one follows a literal interpretation that allows the recognition of dispensational distinctions, one can come to a satisfactory conclusion.
Isaiah 32 is found to be in perfect harmony with 7:14; 9:6-7; 11:1, and other passages in Isaiah and the Old Testament. Psalm 2 is a central passage that sets the tone for the future kingdom of the Messiah. One who sees Psalms 2 as a missionary message for the present day is in a hopeless morass.
¡@
8. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY
An Introduction to the Old Testament Prophetic Books, Chapter 6, Moody Press: Chicago, 1986 Edition, by C. Hassell Bullock.
¡@
¡@
¡@