I. A SERIES OF SIX WOES AGAINST THOSE WHO DO NOT TRUST IN THE LORD (CONTINUED) (28:1-33:24)
D. Woe To Rebellious Children Who Turn To Egypt For Deliverance (30:1-33) - it is always a fatal error for God's people to rely on the world of the ungodly instead of trusting in the Lord for help in emergency. (Hailey)
1. Judah trusted in the strength of Egypt, but their help will be in vain (30:1-17)
(1) Under the Old Law stubborn, rebellious children were worthy of death (Duet. 21:18-21). Judah's behavior toward Jehovah was like such a child. They were making covenants without consulting Jehovah.
(2) Historically, it had always been disastrous for the Israelites to fail to consult Jehovah (e.g. Josh 9:14). Isaiah had already demonstrated his opposition to any alliance with Egypt or Ethiopia (ch. 20) in the years prior to this prophecy.
(3) All that can be obtained from an alliance with Egypt is shame (a sense of guilt with the added embarrassment of failure). There can be no real protection in an alliance with Egypt.
(4) The prophet here envisions the princes on their mission as they travel to the seats of the Egyptian government. It is hard to see how these princes could work without King Hezekiah's blessing, if not at least his knowledge.
(5) Beyond embarrassment, the whole appeal to Egypt is doomed to fail.
(6) The beasts here seem to indicate the ambassadors themselves. The poetical language of the prophet portrays the dangers that would be encountered on this useless and wasted journey. The riches of Judah will be taken to the very land from where Moses had delivered them.
(7) Whatever help Egypt does offer will be useless. Their strength is to sit still... can be translated "a boaster that does nothing."
(8) Isaiah was to mark this prophecy down, so that it could be referred to later. Hailey believes that Isaiah kept his prophecy on a tablet for public display and in a book for private reference.
(9) Jehovah knows that if the people will not heed Him, they will not heed His prophet either. In addition to being rebellious, the people are also liars and deaf to Jehovah's teaching (law).
(10,11) The true feelings of the people is revealed. They would just as soon the prophets not prophesy. When the prophet speaks things that are right it condemns the people. They wanted to hear smooth words, not the truth. They wanted Isaiah to quit speaking against their plans. Their use of the phrase Holy One of Israel is probably in a mocking tone, as that is one of Isaiah's favorite designations for Jehovah.
(12) The very One that the people want out of their lives and plans now speaks - judgment is on the way. In addition to their rejection of Jehovah, they were trusting in oppression and perverseness, sins that relate to their character.
(13) The punishment for their sins will come as a crashing wall or a shattering clay pot (v.14). A wall can collapse if a breach or crack is left unattended. Such a crack is usually caused by a faulty foundation. The people had built their hopes on a foundation of lies, instead of on Jehovah.
(14) When they are broken down, there will not be enough of them left to make a difference. It will like a clay pot smashed by an iron rod. The preaching of Isaiah and Micah along with the righteousness of Hezekiah (37:14-29) averted this destruction for a time.
(15) The very name that the people reject (The Holy One of Israel ) is the only name that can save them. They should not go down and make an alliance with Egypt, they should stay home and rely on Jehovah.
(16) Before the politics of a nation can be reformed, the people of that nation must first repent. The reference to horses is probably to show that even in this the people had disobeyed the Lord (Deut. 17:16). The Lord will allow them to ride these horses but as the pursued, not the pursuer.
(17) Faithful Israel had been allowed to overcome great odds to obtain a victory over their enemies (Lev. 26:1,8). Here the odds are reversed in favor of the enemy. The survivors will be few, but will remain as a rallying point around which the New Israel will emerge.
2. The Messiah will bring a time of true security and help (30:18-26)
(18) Hope and assurance comes through God's grace and mercy. The judgment will give the people an attitude adjustment., so that Jehovah might be gracious and merciful to them once again. Instead of taking matters into their own hands, those that are patient with God, will be on the receiving end of His patience as well (40:31).
(19) Those that wait for the Lord will enjoy His gracious mercy. They will dwell where God dwells (Zion-Jerusalem). God answers prayer when man cries earnestly, in faith and confidence.
(20) Even in adversity and affliction, God will provide sustenance to get His people through. Finally, the people will see their teachers for who they really are - God's messengers.
(21) Previously the people had turned their backs on the teachers, but now they would begin to listen to them (from behind) and turn back to God's way (Deut. 5:32; Prov. 4:27).
(22) Those that survive the tribulation will see that idols are unclean. After their return from Babylonian we do not hear of the people making or serving idols again.
(23) These next few verses are filled with promises of gifts from God. Note the contrast between their former conditions and those posed in these verses.
(24) Even the animals will be blessed. Their food would be extraordinary, their grain prepared as if for human consumption.
(25) Irrigation will not be a problem as water will be in abundance. Even while the godly enjoy blessings, there will be slaughter among the ungodly and their tower will fall.
(26) The healing light of Jehovah will be magnified in that day. Throughout the time of the prophets God had made many promises of salvation, yet all of these promises were contingent on the repentance of the people. It was not until the messianic age that God's spiritual blessings were poured out completely (Eph. 3:19; Col. 2:8-10).
3. The Assyrians, their present enemy, will reap God's vengeance (30:27-33) - this vengeance will come as a mighty storm and as a man filled with wrath and indignation.
(27) Jehovah's name stands for His being, revelation and action. As His anger burns, His enemies (and those of the people) will be devoured in flames.
(28) Assyria's flood had reached the neck of Judah (8:8), now Jehovah's wrath will reach the neck of Assyria. God's purpose in sifting His enemies is not to cleanse them, but to destroy them. The enemies will be allowed to follow a pathway to destruction ­ led there by the bridle that causeth to err.
(29) Meanwhile, the redeemed will be singing and have a gladness of heart as if in the midst of a holy feast. They will be praising Him who has provided for their protection and care.
(30) The Lord manifests His power through all the fury of nature. The heathen world will have its ultimate destruction. It will come like a terrible rain or raging hailstorm. Yet all this shall be accomplished by His voice (word).
(31) The prophet now specifies the recipients of God's wrath - the Assyrians. Assyria had been God's rood of judgment, but they will fall under a new rod (Babylon).
(32) Every stroke of the rod against Assyria will be like music to the ears of those formerly oppressed. This rejoicing is not because a nation is being destroyed, but because idolatry, wickedness, and cruelty are being righteously judged (Rev. 19:1,2).
(33) Topheth, is the place in the valley of Hinnom where the Canaanites had burned their children as an offering to Molech. Some among the Israelites adopted this custom (2 Ki. 23:10). Topheth later became the garbage dump of Jerusalem. In the NT the valley of Hinnom (Gehenna) is a representation of eternal Hell-fire. This valley had been prepared by Jehovah to be deep enough and wide enough to hold an entire nation for destruction. There will be plenty of fuel for the fire and the breath of Jehovah will kindle the it. Jehovah is Judge and Executioner.
E. Woe To Those Who Rely On Horses, Chariots, And Horsemen (31:1-32:20)
1. Trusting in either Egypt or Assyria is folly (31:1-9) - This chapter emphasizes the points made in chapter 30, by pointing out the superiority of God's wisdom compared to the political planners of Judah. God did not need Egypt and neither did His people. Assyria would be destroyed regardless of Egypt.
a. God also is wise (vv.1-3)
(1) The Egyptian army was strong, yet God commands Judah to avoid seeking their assistance. The verb tense indicates that the politicians had already been to Egypt to seek help at least once before this writing.
(2) Whenever the creature pits his wisdom against the Creator, he is bound to fail. The plans of God are error-free and therefore do not need modification or to be recalled. Judgment is guaranteed against the evil-doers of Judah and those from whom they seek assistance.
(3) The Pharaoh was considered a god by himself and his people. It is folly to assume that any man is on the same plane as God and would be able to provide help as well as God (Ps. 146:3).
b. God's providence: fierce yet compassionate (vv.4,5)
(4) To the prophet the Lord indicates that Judah is like prey in the clutches of a young lion; it cannot be retrieved by its owners. Here the lion is God, Jerusalem is the prey, and the shepherds are the politicians and the Egyptians.
(5) In contrast, Jehovah will protect the remnant like a mother bird protects her nest. The remnant will be protected, delivered, passed over, and preserved in face of all odds against them (Ex. 12:13,23).
c. Call to repentance (vv.6,7)
(6) If they repent they will escape the lion and instead have the protection of a hovering mother bird (Jehovah). Another 100 years down the road Ezekiel would make a similar plea for repentance (Eze. 33:11). Apparently there remained some faithful to the Lord because in both generations He spared a remnant.
(7) The sin of idolatry had been the downfall of the people since the beginning, therefore repentance would have to include the destruction of the idols. If the creature cannot outsmart the Creator, then the creation of the creature does not have a chance.
d. Destruction of Assyria (vv. 8,9)
(8) Eventually, the entire Assyrian government would fall, their defeat at Jerusalem was the beginning of the end. Under Jehovah's direction, the Babylonians and Medes would destroy Nineveh in 612 B.C. (Nah. 3:5,6; 17,18).
(9) The rock here is probably the Assyrian monarchy, but could possibly be the Assyrian idols.The Lord's terror will destroy this rock. The princes of the rock are anxious as God's terror approaches. This terror is described as a fire of both anger and judgment.
2. A new era is coming in which men can trust a King who reigns in righteousness (32:1-8) - Isaiah has made several allusions to the messianic period in the last 16 chapters (16:5; 28:16; 29:22-24; 30:23-26), but the last direct reference came in 11:1-10 (the Branch of Jesse). Now Isaiah will tell of the just rule of a King and His princes.
a. The righteous King and spiritual illumination (vv.1-4)
(1) While many commentators believe this prophecy concerns one of the righteous physical kings of Judah, Hailey believes there is sufficient evidence to show that the Messiah is in view. None of the physical kings of Judah met the qualifications set forth in this passage. The prophecy must refer to some "ideal king" of David's lineage, such as the one that Jesus would become (Isa. 9:7; 11:1-5; Jer. 23:5; 33:15; Zech. 9:9). But who are these princes? Christians in general, would fit the bill nicely since they are "a royal priesthood" (1 Pet. 2:9), they "reign in life through one, even Jesus Christ" (Rom. 5:17), they are related to the King as brethren (Heb. 2:11), and they reign "upon the earth" (Rev. 5:10).
(2) The man described here is probably the Messiah, but could very well be representing Christians in general or both the Messiah and Christians as they continue the Messiah's work here on earth. The function of this man is to provide a safe place for believers that will protect them from the elements of this world and provide them with sustenance.
(3) The former times of spiritual blindness will be gone, now the people can see and hear clearly. By hearing clearly, they will be able to understand and respond by accepting the pure morality of God's righteousness.
(4) Their hearts will also be healed. Those who had previously disregarded what God said, will now understand. Having their eyes, ears, and hearts opened, they will now be able to open their mouths and speak on behalf of Jehovah (1 Pet. 3:15; 1 Cor. 1:10).
b. Moral distinctions are now clear (vv.5-8)
(5) The subjects of the King are now able to discern the wise from the fool and the bountiful from the deceitful. They will begin to judge a person by his character, not his claims.
(6) The prophet gives his definition of this vile person (or fool). His mind is empty, his works are iniquity and lawlessness, and his practices are against God. This fool is the opposite of the man described in verses 1-4.
(7) The vile one spends his time devising evil; he is dishonest, he mistreats the poor and meek, he lies, he opposes truth and righteousness on every hand, and he has no feeling or compassion.
(8) The noble one stands in contrast to the vile one: his practices are edifying and his life exemplifies his noble relation to the righteous King
3. The present careless and sinful attitude exemplified in the women is rebuked (32:9-20) - Note the typical three stages of this prophecy: "sin in the present, judgment in the immediate future, and a state of blessedness in the latter days" (Smith).
a. Warning to careless women (vv.9-12)
(9) These women are charged with being overconfident and indifferent. They do not perceive the dangers ahead. This disposition of the women clearly reflects the attitude of all the people. The prophet warns the lazy women to be attentive, understand his words, and demonstrate their understanding by taking action.
(10) Trouble is coming and it is less than two years away. Because the women are overconfident in their security, they have become careless and apathetic. The very thing that would come against Moab (Isa. 16:7-10) would now come upon the women of Judah.
(11) The prophet commands them to tremble, be troubled and replace their clothes of luxury and ease with clothes of calamity and penitence. This could refer to the clothes they would be forced to wear as captives.
(12) The language here is difficult according to the commentators. The probable interpretation is that the women are mourning for three things: their breasts, which are dry for lack of food (Nah. 2:7); the pleasant fields, which are now destroyed; and the once fruitful vines, which are now in ruins (Young).
b. The judgment to come (vv. 13-15)
(13) Jerusalem is in the prophet's mind even though the city was not taken by the Assyrians. The surrounding land of Judah was completely overrun however, and the land became desolate, gloomy, and full of people with dejected spirits.
(14) Locations in the city that were once important will become the homes of wild animals. The desolation of the city is the price for Judah's sin.
(15) This desolation will continue until three events transpire: (1) the Spirit be poured upon us from on high, (2) the wilderness becomes a fruitful field, and (3) the fruitful field be esteemed as a forest. In a sense this prophecy was fulfilled when the people were released from Babylonian captivity, but that return is a foreshadowing of the outpouring of the Holy Spirit on the day of Pentecost (Acts 2). (Also see: Joel 2:28-31 as it relates to Acts 2:16; Zech. 12:10; Jn. 19:37.) If we accept this view then the prophecy must be interpreted symbolically: the wilderness will become a fruitful field of spiritual blessings, and the already fruitful field will become a forest of such blessings (Hailey).
c. Rest and quiet at last (vv. 16-20)
(16) Those that receive the blessings of the Spirit will dwell in peace, quietness, and confidence. Justice and righteousness will reside permanently in the wilderness and in the fruitful field. The people of God must manifest these two virtues: conformity to God's standards (righteousness), and upholding the rights of others (justice).
(17) When justice and righteousness work properly together the result is peace. While the careless ease of (v. 9) was a false peace, this peace is the real thing. Only now can salvation be realized in quietness and confidence.
(18) Jehovah now makes three promises to his remnant: they (1) shall have a peaceful place to live, (2) shall have homes that will be safe, and (3) shall be able to live quietly. These words truly characterize the lives of those who have become the heritage of God through the Messiah.
(19) The great conquering military powers (forest) and the desolated world-cities (city) will be laid low. These world-cities would include, be not be limited to, cities such as: Nineveh and political Jerusalem.
(20) Those that choose to live in the peaceful surroundings provided by the Lord, will take up occupations that will be devoted to good. They will use their domesticated animals to these ends as they beat their swords into plowshares (Isa. 2:4).