Having recorded this prediction of the gathering from lands of
affliction to Jerusalem of a remnant, who shall worship the Lord there,
the prophet again reverted to the denunciation of the existing state of
the people. And first Ephraim, that is, the ten tribes, came before
him-verses 1-13. They were debased as drunkards and yet wore pride as a
crown. Against them the Lord would bring "a mighty and strong one,"
like a devastating storm or flood- doubtless the Assyrian army.
Yet, even so, there should be found a "residue of His people," who
should have not a crown of pride but a crown of glory, in the Lord
Himself. Though the mass of the people had "erred through wine" and
they "stumble in judgment," these should be like little children, who
learn a little at a time, step by step.
The prophet goes on to show that, though God might condescend to
deal in this simple way with the mass of the people, even using
"stammering lips and another tongue," yet they refuse to hear and are
broken. The Apostle Paul refers to this passage in 1 Corinthians 14:
21, 22, to show that tongues are a sign to unbelievers rather than
believers.
Then at verse 14 the prophetic message turns from Ephraim to the
scornful men, who were ruling the two tribes from Jerusalem. They had
made covenants and formed alliances and thus felt independent of God.
Their alliance with some worldly power or powers-Egypt probably-was
really an agreement with death and hell. It was all falsehood and would
not stand. What would stand would be God's own work to be accomplished
in the coming Messiah.
Verse 16 is quoted by the Apostle Peter in his first epistle (1
Peter 2: 6) and Paul alludes to it in Romans 10: 11. Old Jacob, when
dying, alluded to Christ as "the Stone of Israel" (Gen. 49: 24) and
here also He is viewed in connection with Israel. In Peter we discover
that what will be true for them in the day to come has an application
to us today. The Christ was indeed tried at His first advent, and revealed as the sure foundation, and though He is not yet manifested as the corner stone,
His preciousness is the portion of those who believe, as Peter tells
us. Hence we shall not "make haste," in alarm or confusion-the New
Testament rendering of this word is "ashamed," and, "confounded." Note
too that this wonderful Stone is laid in Zion which is symbolic of God
acting in His mercy.
But while mercy brings a solid foundation in blessing for the
believer, it involves judgment for the unbeliever, as the subsequent
verses show. "I will appoint judgment for a line, and righteousness for
a plummet;" (New Trans.), and this results in the hail of God's
judgment sweeping away the refuges of lies and the covenants with death
that men make. This came to pass for Israel shortly after Isaiah's day,
and it will come to pass on a world-wide scale at the end of this age,
though judgment is declared to be God's "strange work" (verse 21).
The latter verses of our chapter speak thus of the unsparing
judgments of God, described as "a consumption, even determined upon the
whole earth," so they are not to be confined to Israel. This shows
indeed that the end of the age is mainly in view, and the figure used
in verses 23-29, indicates that the harvest of judgment to be reaped is
the result of the ploughing and sowing that has preceded it on man's
part.
Isaiah 29 continues this solemn strain. The city
where David dwelt was once Ariel, meaning "The lion of God," but it was
to be brought low. Though Hezekiah, a godly king was either on the
throne, or shortly to ascend it, the state of the people was as
described in verses 9-13. Their eyes were closed to God and to His
word. Neither the learned nor the unlearned had any reference to His
word, and any fear Godward that possessed them was taught "by the
precept of men." Consequently their religion was mere lip-profession
without heart-reality, and therefore offensive to God. No wonder that
judgment came from the hand of God.
And thus it always must be. We find the Apostle Paul alluding to
this scripture in Acts 13: 41, for he spoke of prophets-in the
plural-and so he did not only have Habakkuk 1: 5 in his mind. If men
close their eyes against the light and turn things upside down, they
have to reap the fruit of their ways. How much of today's religion is
just a matter of drawing near to God with the mouth while the heart is
far away from Him? Let each of us judge ourselves as to this matter.
Though judgment against Ariel was executed soon after Isaiah's day,
yet the terms of the prophecy go far beyond that, for the destruction
of her foes is plainly announced in verse 7, and again at the end of
the chapter. The adversary will be judged, and those amongst themselves
who were watching for iniquity and making a man an offender for a word,
will be cut off. This will only come to pass at the end of the age, and
then the name of the God of Israel will be feared and sanctified, and
those that erred shall be rightly taught.
But at the moment the people had to be called "rebellious children" (Isa. 30: 1),
and the prophet recurs to what they were doing at that time. He said of
them, "who take counsel, but not of Me, and who make leagues, but not
by My Spirit" (New Trans.). They were relying on Egypt, instead of
turning to the Lord, and they are plainly told that Egypt would be a
shame and a reproach instead of any profit to them. In the New
Translation the latter part of verse 7 runs, "therefore have I named
her, Arrogance, that doeth nothing;" with a note that the word used is
"Rahab" which has that meaning.
This was bad enough, but in the succeeding verses we get something
worse. The people would not hear the word of the Lord. True prophecy
they would not tolerate. They wanted, and would only listen to,
"smooth" things, even if they were "deceits." Words that were "right,"
they refused. So when the Lord said that they would be saved in
returning to Him and resting in Him, and that their strength would
consequently be found in quietness and confidence in Him, they said,
No. They preferred to flee upon horses-for which Egypt was famous. As a
result, judgment should fall.
This reliance upon Egypt was specially offensive to God, since from
that very people He had delivered them by His judgments at the start of
their national history. It is equally offensive to God if the
Christian, who has been delivered from the world-system and its coming
judgment, goes back to it, relying on its power or its wisdom, instead
of finding his resource in God as emergencies arise. Egypt had its pleasures and its treasures, from which Moses turned, and they typify the things which are not for the believer.
In verse 18 of our chapter a different note is sounded, which
continues to the end. The Lord speaks of mercy that shall yet be shown
to them, since He delights in it. Just when everything seems lost, and
they are left as a lonely "beacon upon the top of a mountain," mercy
will be shown, and as we read these verses (18-33), we see that though
the Lord will afflict them in His holy government, yet He will
ultimately guide them, so that when they might turn aside to the right
hand or the left, He will say, "This is the way, walk ye in it." Then
they will cast away the idols that once they loved.
Prosperity will then set in, but the details of verses 25 and 26 go
far beyond anything yet realized, and therefore look on to the last
days. So also the tremendous judgments upon the nations, of verses 28
and 30, which will make the song to rise and the holy solemnity to be
kept in the mountain of the Lord, who will be known as "the Mighty one
[Rock] of Israel.
The closing verses are remarkable. Tophet was a valley close to
Jerusalem, defiled by horrible heathen practices (see, 2 Kings 23: 10;
Jeremiah 7: 31, 32), so that it becomes a symbol of fiery judgment. Not
only will the Assyrian be cast there but also "for the king it is
prepared." Who this "king" may be is not specified, but doubtless he is
that wilful king of whom Daniel 11: 36 speaks, and whom we identify
with the second "beast" of Revelation 13; that one who will come in his
own name, as the Lord Jesus predicted in John 5: 43, and who will be
received by apostate Jews as their king. He will be the foe within, as
the Assyrian the foe without. The doom of both is fixed.
In Isaiah 31 the prophet returns to the
denunciation of his own people who were turning to Egypt. From a
political standpoint it doubtless seemed a prudent thing to do. But it
involved turning away from God - leaning upon the material and ignoring
the spiritual. This is a very easy thing to do, and it is far less
excusable in us than it was in them. Alas, how often have we done
something similar! But, in spite of this defection on their part, the
Lord was not going utterly to forsake them, as verses 4 and 5 show.
Hence the invitation to turn to the Lord and cast away their idols,
which lay at the root of all the trouble. If they did this, the Lord
would intervene on their behalf and the Assyrian be destroyed.
But how should all this be accomplished? Isaiah 32
furnishes the answer, God's King would appear, reigning in
righteousness, and a new order of things be established. We are carried
back in thought to Isaiah 11, where Christ was presented as the "Shoot"
out of Jesse in His Manhood, and as the "Root" out of which Jesse
sprang, as to His Deity. He is to be King, and in verse 2 His Manhood
is specially emphasised, befitting the fact that as King He is
characterized by the seven-fold Spirit of Jehovah, of whom He is the
visible Representative.
This world has indeed been swept by tempests of Satanic power, since
he is "the prince of the power of the air." In spite of all man's
cleverness it has proved itself to be "a dry place," devoid of real
refreshment, and also "a weary land," where men spend their lives
chasing what proves to be emptiness. The futility of Man's efforts is
being manifested daily, and the cry from many may be summarized as
"Wanted a man!" Satan's man will first appear, bringing evil to a
climax, but to be destroyed by the Man of God's purpose, who will
fulfil this word. He will introduce the three things indicated-salvation, satisfaction, and reinvigoration in a land no longer weary but rather restful.
If verse 2 gives a lovely picture of what Christ in kingly power
will be, verses 3 and 4 reveal that there will be a work wrought in the
souls of those who will enter these millennial scenes and enjoy the
blessedness of the reign of Christ. They will have become a people of
clear vision, of opened ears, of understanding hearts, and of plain and
forceful speech. Observe the order. It is just the same today. First
apprehension; then heart understanding; and lastly the plain expression
of what is believed, for out of the abundance of the heart the mouth
speaketh.
But the fact that grace will so work in the hearts of some must make
more manifest the evil that will still control many others, and of this
the succeeding verses speak. Other scriptures show us that such will
come under judgment and not enter the kingdom.
In view of these predictions the prophet now makes an appeal to the
people of his own day, addressing it to those on whom the lesser
responsibility rests. The men of the nation were mainly responsible,
but the women too were careless and ease-loving, and upon them also the
sorrows would fall until God intervened, not only by Christ, the King
reigning in righteousness, but also by the outpouring of the Spirit
from on high, of which Joel in his prophecy speaks more specifically.
Thus in this chapter we have brought together both what will be
established externally by Christ as King and Saviour, and what will be
wrought internally by the poured out Spirit. Then indeed peace,
quietness and assurance for ever will be reached as the work and effect
of righteousness. These things men are seeking today, but they have not
got the secure basis on which they can be established. They will come
in the future age, but while we wait for that, we who believe enjoy
them in a spiritual and individual way, through the faith of the work
of Christ and in the power of the indwelling Spirit of God.
Israel will know these things even when judgment falls on others, as
verse 19 indicates; and with that assurance the seeds of truth may be
sown and cultivated "beside all waters" with confidence in the ultimate
result.
Isaiah 33, 34 and 35 all have the same general
themes: God's judgments on Israel's foes; His disciplinary dealings
with His people, leading them ultimately to look to Him; then their
blessing under His hand. Let us observe in brief detail how these
things are presented.
First, a woe is pronounced against some people who treacherously aim
at spoiling the people; and this leads in verse 2 to a touching prayer
for the intervention of the Lord, when He will be exalted, and
salvation and stability will come to pass. Yet the desolations of verse
8 will precede this, and when a wilderness has been created, Jehovah
will rise up and be exalted in judging the foe. There may have been
some fulfilment of all this soon after Isaiah's day, but the complete
fulfilment waits for the end of the age, when there will arise a man of
whom it can be said, "he hath broken the covenant . . . he regardeth no
man" (verse 8). There will be great antagonistic powers in the last
days.
Then in verse 13 and onwards, we learn what will be the effect of
these judgments upon Israel themselves. They will have a winnowing
effect, separating the ungodly from the righteous. Sinners will be
found, even in Zion as the result of their hypocrisy, but they will be
exposed and be fearful of the fiery judgment; while the really godly,
who walk in righteousness will dwell on high in security with
necessities supplied; and moreover ''the King in His beauty" will be
before their eyes. The fierce people will have disappeared and they
will meditate upon the terror that once held sway, when their resources
had to be counted and weighed.
The chapter closes with a call to view Zion and Jerusalem as at last
a city of unruffled peace, of unshaken stability. Jehovah will be to
them as a broad, placid river, undisturbed by men's ships of war, which
are all dispersed, according to verse 23. The lame take the prey; the
inhabitants are saved from their iniquities and their sicknesses, since
Jehovah is Judge, King and Saviour. We hardly need add that all this
has never come to pass yet.
Isaiah 34 opens with a call to all the world to
hearken, since all nations have to face the judgments of God, which
will reach even to "the host of heaven," since there is to be that
conflict in the heavens of which we read in Revelation 12: 7, 8; and as
a result Satan will lose his foothold there and be confined in his fury
to earth. But in a very special manner the sword of the Lord will come
down upon Idumea; that is, upon Esau in his descendants, who are
specially under the curse.
In the last Old Testament book we find God saying that He hated
Esau, and one of the Minor Prophets, Obadiah, is entirely occupied with
predictions against him. Here we find the same thing, and we are told
in verse 8 that vengeance falls upon them in recompence for "the
controversy of Zion." In Zion God elected to have mercy upon Jacob,
whereas Edom pursued them with undying hatred, as we see in Psalm 83:
3-6. In result judgments of special severity will fall on the land of
Idumea, and the rest of chapter 34 gives us the solemn details of it.
Preliminary movements which will lead to all this, are taking place
today. Israel now has a footing in their own land, yet among the
thousands are but few "just and devout," as was Simeon of old. There
are all too many "sinners in Zion" who would be afraid. The sons of
Esau and Ishmael surround them in very antagonistic and aggressive
mood. Who can tell what may soon happen? But we can tell from this scripture what will ultimately come to pass, and how God will intervene in judgment.
The Divine intervention having taken place, the blessing for Israel
and the land, predicted in Isaiah 35, will be brought to pass. The
picture is a lovely one-a delightful scene of earthly blessing. The
curse of Genesis 3: 17, 18, will be lifted, so that the very deserts
will be abundantly fruitful. The vengeance of God will mean deliverance
for Israel, and safety. But not only that, since they themselves will
be transformed. They will see spiritually, they will hear, they will
sing with gladness, and all their hopes be realized.
The figure in verse 7 is a striking one, for the word translated,
"parched ground," really means a "mirage;" the strange appearance of
what looks like a lake in some dry region, but which is only an
illusion. The illusion that poor Israel has pursued, while away from
God, will cease, and a real lake of refreshment take its place. We may
well use the same figure in the Gospel today, since men are chasing
after an illusory satisfaction and joy in a variety of ways, while
abiding satisfaction is only found in Christ.
Verse 8 emphasises holiness, which must ever mark the presence of
God, and the way of holiness may be trodden by the humblest of men, who
would be accounted a fool by worldly standards. We may thank God that
it is so.
The description of blessedness ends with the alluring picture
presented in verse 10. Those who enter into the everlasting joy and
gladness will be the ransomed of the Lord. We can rejoice today in this
forecast of the blessedness of the earthly Zion, while we remember with
gladness that we are blessed " with all spiritual blessings in heavenly
places in Christ" (Eph. 1: 3). And "the heavens are higher than the
earth," as Isaiah himself presently reminds us.