THE BOOK OF ISAIAH
A Deal with Death
Isaiah 28 SCC 7/14/13
GOD WILL OBSTRUCT AND OPPOSE ARROGANCE 28:1-6
The prophet began by exposing the folly of
the leaders of the Northern Kingdom. He condemned them for their proud scoffing.
The “woe” appears at first to be against them alone, but as the chapter unfolds
it becomes clear that Isaiah was pronouncing woe on the leaders of the Southern
Kingdom even more.
28:1: “Woe” as
mentioned before is a term of lament and threat. Here the object of the
prophet’s “woe” was the leaders of Ephraim, the Northern Kingdom of Israel. The
reason for his “woe” was the pride of these representatives that was their
outstanding mark and that resulted in their complacency. This nation and its
leaders had been objects of admiration, but now their glory was fading, like
the flowers they wore in garlands on their heads as they indulged in drunken
revelry. Ephraim’s capital, Samaria, stood like a crown at the eastern end of
the fertile Shechem Valley, which drained into the
Mediterranean Sea to the west. A false sense of security led these leaders to
spend too much time drinking wine, which now controlled them.
28:2: Ephraim was in
danger because the Lord had an irresistible agent who would humble her pride,
as a storm overwhelms the unprepared. Assyria was that agent, but the prophet
did not name it, perhaps because he wanted to emphasize the principles involved
in the judgment.
28:3: Isaiah
predicted the overthrow of Ephraim and its leaders. It was as good as
accomplished. With hand (v. 2) and foot (v. 3) God would throw down and trample His people.
28:4: Ephraim’s pride
(v. 3) made her ripe
for judgment. Her enemy would pluck her and consume her as greedily and as
easily as a person who sees a ripe fig on a tree at the beginning of the fig
season picks it, pops it into his mouth, and swallows it.
28:5-6: “In that day,” when Ephriam
would fall, the Lord would also preserve a remnant of the Northern Kingdom. He
would be the true crown of His people and a source of glory for them, in
contrast to their present fading garlands. He would also become the standard
and facilitator of justice for their judges and the strength of their soldiers.
This does not mean that the faithful Ephraimites
would turn on their enemies and defeat them but that they would find in the
Lord all that they had looked for in the wrong places before.
ARROGANCE PROVOKES GOD AND AROUSES HIS ANGER 28:7-22
Isaiah now compared the pride and indulgence of the Ephraimite leaders to that of their Southern Kingdom
brethren. The leaders of Judah were even worse.
28:7-8: The priests and
the false prophets in Judah also drank so much that their visions and judgments
were distorted, and they degraded themselves by vomiting all over their tables.
Isaiah chose words to mimic the staggering and stumbling of the drunkards: reel,
stagger, reel, confused, stagger, reel, totter.
28:9-10: These drunken
leaders mocked Isaiah for the simplicity and repetition with which he presented
the Lord’s messages.
(1) the jeering reply of the pro-Assyrian
party of King Ahaz, resisted the impact of Isaiah’s
words recorded in the previous paragraph. They scoffed at his remarks as
‘Sunday School moralizing,’ appropriate for infants but quite irrelevant to
grown men who understand the art of practical politics. His [God’s] laws are
like little petty annoyances, one command after another, or one joined to
another, coming constantly v 10.
(2) They accused Isaiah of proclaiming
elementary teaching and of speaking to them like small children. What Isaiah
advocated was trust in the Lord rather than reliance on foreign alliances for
national security. Isaiah built his hearers’ knowledge bit by bit adding a
little here and a little there. This is, of course, the best method of
teaching, but it has never appealed to proud intellectuals who consider
themselves beyond the simplicity of God’s truth.
28:11-12: Isaiah turned
his critics’ words back on themselves; what they had said about his words in
mockery
would overtake them. If God’s people refused to listen to words spoken in
simple intelligibility,
He
would give them unintelligibility as a judgment. Since they refused to learn
from a prophet who
appealed
to them in their own language, He would teach them with plunderers whose
language they
would
not understand but whose lances they would. They would learn to rest on the
Lord from their
foreign
foe’s treatment of them if they refused to learn that lesson from Isaiah. The Apostle Paul used
verse
11 to remind the
Corinthians that messages in tongues (foreign languages), far from being a sign
of
spirituality,
indicate that the recipients are spiritually immature (1 Cor.
14:20-21). Likewise Isaiah
revealed that when people are so spiritually
dull that simple messages do not move them, God will teach
them through experience.
28:13: The Lord would continue to teach them bit by
bit, and a little here and a little there, through
hardship. The result would be
retrogression, brokenness, entrapment, and captivity. A child or childish
person will have to live with the
consequences of their foolishness as the only tool of learning available to
them. To intervene and rescue them only
keeps tem immature.
28:14-15: The rulers in Jerusalem scoffed at the Lord’s
word, but Isaiah called on them to listen to it.
Scoffer is the
strongest negative term that the Old Testament writers used to describe the
wicked. A
scoffer
not only chooses the wrong way, but he or she also mocks the right way. He or she is not
only
misled, but he or she delights in
misleading others. The rulers had made a covenant with some nation
that involved deception and falsehood. Israel
had already made a covenant with the Lord that guaranteed
her security. Why did she need to make
another? The rulers thought that as a result of their covenant the
scourge of their dreaded enemy (Assyria)
would not touch them. But Isaiah sarcastically told them that
their covenant was really with death and Sheol; death would be the outcome of their pact. They were
the
naive ones, not he.
28:16: The Lord God’s response to His people’s lack of
faith in Him was to reveal that He was doing
something too. He was laying a firm
foundation in Jerusalem that they could and should build on. This
huge “stone” was tested, planted securely,
and a sound basis for security. Builders oriented the rest of the
foundation in reference to this stone and
it supported the major portion of the superstructure. What was
this stone? It was Messiah. God was doing
something that would make possible a stable edifice (Israel),
namely, preparing for Messiah. Those in
Isaiah’s day who believed that God was working for His people
would not panic.
28:17: The rulers had made a covenant in which they
hoped (v. 15), but God would
make justice and
righteousness the measuring standards by
which He would act and judge His people. They thought they
could avoid the “overwhelming scourge” of
their enemy by taking refuge in a treaty (v. 15), but God
would allow them to be swept away by an
adversary.
They
will be terrified instead for two reasons:
28:18-19: (1) Their
signed agreements would prove meaningless. Their boast of immunity from
catastrophe would prove hollow. They
mocked a message leading to rest and chose to embrace a message
resulting in terror. The scourge God would
send would be like a marauding beast as well as a hailstorm
and a flood.
28:20: The resting place and the cover the Judahites had chosen for themselves (v. 12) would prove
disappointingly uncomfortable. A treaty
with Egypt would be inadequate.
28:21: (2) They
would experience divine hostility. The Lord would rise up against His
people to defeat
them, as He formerly rose up to defeat the
Philistines at Mount Perazim. He had also defeated
the
Canaanites in the valley of Gibeon with
hailstones (Josh. 10:11). Defeating the Israelites was
strange
work for the Lord because He customarily defended them. Judgment is His
“strange work,”
especially judgment of His
own people, a work foreign to what He usually does, namely.
28:22: Isaiah called on the rulers to stop being
scoffers or their punishment would be worse. It
was unavoidable, but by repenting they
could lessen it. Thus this section of the “woe” that describes
judgment coming on Judah ends with a note
of mercy just as the section describing judgment coming on
Ephraim did (v 5-6).
RECOGNISING GOD CAN ALLEVIATE FURTHER JUDGMENT 28:23-29
How would the leaders of Judah respond? Would they continue in their
chosen course of action and so suffer the fate of the Northern Kingdom, or
would they repent and experience a milder judgment?
28:23: The prophet
appealed to his audience to listen to him even though some of them were
scoffers. What he had to say was very important for them. Failure to listen to
God’s word had been the fatal flaw of the leaders, but they could still hearken
and respond.
The prophet used two illustrations.
28:24-26: A wise farmer follows a plan in his
plowing and planting so each type of seed will grow best.
Some seed requires planting under the
ground and other seed on top. God teaches
the farmer this
discrimination
just as God Himself practices discrimination in dealing with people.
28:27-29: Likewise a farmer threshes dill, cummin, and grain different ways. This is also
wisdom that
God teaches. A simple farmer learns how to plow, plant, thresh, and grind from God,
by studying nature,
and
as he applies what God teaches there is blessing. How much more
should the sophisticated leaders of
Judah learn from Him to trust Him.
An implication of these two parables (vv. 24-25 and 27-28), not stated,
is that God might deal differently with the Southern Kingdom than He dealt with
the Northern Kingdom. The Jerusalemites should not conclude that because God
would allow the Assyrians to defeat the Ephraimites
the same fate would necessarily befall them. A change of attitude could mitigate their judgment. So this whole “woe”
ends with an implied offer of grace.
As things worked out, of course, God did allow an invading army to
take the Judahites into captivity as another invading
army had taken the Israelites captive. But that did not happen at the same
time. Sennacherib destroyed Samaria but not Jerusalem. God postponed Judah’s judgment because He found a measure of repentance
there.
SO WHAT?
1. You do not need to learn from judgment but it will be the tool God
uses if there is no other way to teach you.
2. God is always looking for a repentant spirit and a soft heart in His people. We will never win if pitted against God.