(Deut
28:49). Because they greeted God’s word as rubbish, judgement will come.
Paul draws on these words describing the strange tongues of foreigners when he quotes this
passage, with a few alterations, in a rather surprising way, in his teaching on the gift of tongues (1 Cor 14). He makes the difficult statement on tongues not being a sign to believers, but to unbelievers (v22). Probably the point being made is that God uses a different way of speaking to people and getting their attention when they ignore ordinary speech (19).
1c. Scoffing leaders of Judah covenant with death (28:14-22)
The people of Jerusalem also need to listen to the word to Ephraim, particularly the scoffing
leaders. They are foolishly trusting in what Isaiah sarcastically describes as “their covenant with death”. This probably refers to treaties with other nations, particularly Egypt. They wrongly believed that they were safe, and the disaster facing the northern kingdom will not affect them.
The only true defence against Assyria was the rock laid by God himself (v16). This is the second
'stone' passage (see 8:14). If people trust in God, there will be no panic when the overwhelming scourge
of Assyria passes through. According to the NT, the stone was Christ, who is a stone both of stumbling
and of security (Rom 9:33, 10:11, 1 Pet 2:4-6). God will sweep away Judah’s false security (the covenant
with death) through this overwhelming scourge, his work of judgement is strange and alien (v21). He
warns the scoffers that more sever destruction is coming.
2d. Farmer learns wisdom from God (28:23-29)
Isaiah brings a lesson using a parable from farming, calling the people to learn wisdom from the
farmer. Just as the farmer plants a variety of crops, uses methods of harvesting appropriate to the crop,
and uses a process of producing food, so God uses a process to deal with his people. Some of God’s
treatments are severe, but are necessary because he is wonderful in counsel and excellent in wisdom.
2. Woe to Jerusalem (Ariel) (29:1-24)
This second woe oracle is addressed to Ariel (v1,2,7). In Hebrew, the word 'Ariel' means either
an altar hearth, or an altar of burnt offering, perhaps the flat surface of the altar where the sacrificial fires burned. Jerusalem was the site of the temple, where the daily burnt offerings were given. Ariel is also identified as David’s city (v1), and Mt Zion (v8), making a clear identification as Jerusalem. Woe will be coming to Jerusalem because of its trust in superficial religious practices, and lack of heartfelt commitment to the Lord.
Outline
2a. Jerusalem like an altar hearth (29:1-10)
2b. Worship, but hearts far from me (29:11-14)
2a. Jerusalem like an altar hearth (29:1-10)
The city was once under siege by David, when he conquered it from the Jebusites (2 Sam 5:6-10), but a time will come when it will come under siege from God (v1-4). Because of the repetition of their meaningless religious practices, Jerusalem will be like an Ariel (v2), a place of burning and sacrifice, when God raises up siege-works, a prediction of the events of 701 BC. The people of Jerusalem probably thought that the regular sacrifices and festivals would never stop because the city was exempt from God’s judgement.
In a great reversal, Jerusalem’s enemies will also come under judgement, when God blows them away like chaff, or a dream (v5-8). This could be a reference to the events of 701, when the Assyrian army besieging Jerusalem was wiped out.
2b. Worship, but hearts far from me (29:9-14)
The stupefied court prophets will be unable to see God’s future, not because they are drunk, but
because God has closed their eyes (v9-10). Their vision is like a sealed document, which cannot be read.
Because they trusted in religious rituals without relationship with God (v13), God will shock them with
his plans. Jesus quoted this passage when criticising the hypocrisy of the Pharisees (Mt 15:8-9, Mk 7:6-
7).
3. Woe to those hiding their plans from God (29:15-24)
The third woe is against those who make plans but try and hide them from God, foolishly believing that he will not see. Again, there is a reversal, when the meek will exchange position with the scoffers.
3a. Woe: turn things upside down (29:15-21)
3b. No longer ashamed, accept instruction (29:22-24)
3a. Woe: turn things upside down (29:15-21)
Trying to hide plans from God is foolishness. The people are like clay in the hand of the potter,
so it is ludicrous for the clay to think that the potter has no understanding. The people have turned things around, not realising that God is like the potter working the clay to achieve his purposes, a plan that the people cannot see. Judgement is coming on that day, but after that God will reverse the situation to bring hope. The tyrant and scoffer will be removed and the meek and needy will receive fresh joy in the Lord, a situation Jesus promised in the Beatitudes (Mt 5).
3b. No longer ashamed, accept instruction (29:22-24)
Just as God redeemed Abraham from Mesopotamia, so God will redeem the descendants of Abraham (v22-24). Those in error will learn, and those who grumble will accept instruction and stand in awe of God.
4. Folly in trusting Egypt - rebellion / grace (30:1-33)
The theme of not trusting in Egypt continues. The people need to choose between rebelliously
making useless alliances with Egypt, or waiting in quietness and trust in the Lord, who will become their
teacher, healer and mighty warrior against their enemies.
Outline
4a. Protection of Egypt leads to shame (30:1-5)
4b. Expensive gifts sent through Negeb (30:6-7)
4c. Rebellious children don’t hear instruction of Lord (30:8-11)
4d. Like collapsing wall and shattering pot (30:9-14)
4e. Lord waits to be generous (30:15-18)
4f. Lord as teacher - “this is the way” out of discipline (30:19-22)
4g. Lord as healer of wounds (30:23-26)
4h. Lord as warrior - terror-stricken Assyria (30:27-33)
4a. Protection of Egypt leads to shame (30:1-5)
The next woe is on Israel, who are described as God’s rebellious children (as 1:2) because they
are making a plan without consulting the Lord, seeking help from Pharaoh (v2). A group of envoys has
been sent from Judah to Egypt (v4), but trusting Egypt will bring no profit, but only lead to shame.
Earlier in the book Ahaz was tempted to join the coalition of Ephraim and Syria against Assyria (7:1ff),
now Hezekiah is tempted to join a coalition with Egypt against Assyria. In Deuteronomy, Israel was
forbidden from making such treaties (Deut 7:2-3), but urged instead to trust the Lord.
4b. Expensive gifts sent through Negeb (30:6-7)
An oracle to the animals of Negeb describes Israel sending expensive gifts through the dangerous Negeb desert to Egypt, to a people who cannot profit them. Egypt help is worthless and empty - like a sleeping dragon, she is unable to be of any help.
4c. Rebellious children don’t hear instruction of Lord (30:8-11)
God’s people are rebellious and faithless. They will not listen to the word of the Lord, and tell
his prophets not to speak. They only wanted to listen to smooth talk and good news, and would not listen
to the warnings through God’s prophets.
4d. Like collapsing wall and shattering pot (30:9-14)
Because they reject the word of God and instead trust in their oppression and deceit, they will
collapse like a bulging wall, which will shatter like a potter’s vessel when it is dropped.
4e. Lord waits to be generous (30:15-18)
The Lord speaks into this situation, saying that they should have waited patiently for the Holy
One of Israel, trusting in him in quietness for their salvation. Instead, they refused and trusted in military power, which will lead to disaster, as they are pursued by their enemies, even though they outnumber them. All the time, the Lord was waiting to be gracious to them and show mercy, like the father of the prodigal son (Lk 15).
4f. Lord as teacher - 'this is the way' out of discipline (30:19-22)
The next three oracles describe God acting in different ways. The first is as a teacher. The Lord
will be gracious when they cry out to him. He will no longer hide from them, and, as the Teacher, he will
show them the way to go. The purpose of their suffering is to teach them, to call them back to God. In
response, they will destroy their idols.
4g. Lord as healer of wounds (30:23-26)
The second is the Lord as a healer. The land will be refreshed with rain and fertility, the sun will
shine, and God will heal the wounds of the past.
4h. Lord as warrior - terror-stricken Assyria (30:27-33)
The third is the Lord as a warrior. Through dramatic manifestations God will fight against the
Assyrians, who will flee in terror, and his people will rejoice in their salvation. Even though Assyria is like an overflowing stream that reaches up to the neck (as 8:8), God, as the rock of Israel, will discipline the Assyrians and dramatically deliver his people, which is what he did in 701 BC.
5. Only God can save Jerusalem (31:1-9)
This is another woe on those who will put their trust in Egypt’s military power. Instead, God
makes an appeal to the people to turn back to him in repentance. God hovers over Mt. Zion and will
protect his people if they put their trust in him.
Outline
5a. Woe to trusting Egypt, God is the only true saviour (31:1-5)
5b. Turn back! Assyrians will fall by the sword (31:6-9)
5a. Woe to trusting Egypt, God is the only true saviour (31:1-5)
God again gives a strong warning against seeking military help from Egypt, trusting in their
horses and chariots (v1-3). This was explicitly forbidden in Deuteronomy (Deut 17:16). God is their only
true saviour, and they need to trust in him alone, not in military alliances. They thought Egypt is wise
and powerful, forgetting that God is far more wise and powerful. Both the helper (Egypt) and the one
helped (Judah) will come under God’s judgement (v3).
Just as a lion will not abandon its prey and is not easily frightened away, neither will God
abandon Mt Zion (v4-5). The Lord of hosts, the Lord of the armies, will come and save Jerusalem from
the destroyer (as 37:36).
5b. Turn back! Assyrians will fall by the sword (31:6-9)
If they do repent, and turn back to God, and throw away their idols, then the Assyrian army will
not be destroyed by swords, but by God himself (as in 701). God, the divine warrior, will protect
Jerusalem, where his sacrificial fire is.
6. Hope: king reigning in righteousness (32:1-20)
In contrast to the woes, this is a passage of hope, of a king who will rule in righteousness, and
the reversal of the current bad situation and leadership in the nation. Before the hope, there will be
judgement on complacency, until God’s Spirit is poured out on the faithful.
Outline
6a. Benefits of righteous king (32:1-8)
6b. Complacent women - terror until spirit poured out (32:9-20)
6a. Benefits of righteous king (32:1-8)
Beyond the judgement, God will establish the kingdom of his messiah, when the righteous king
will reign, bringing justice and the same benefits as the one from the shoot of Jesse (11:1-9). This king
will be God himself (33:22). In his kingdom, people will find security and protection (v2). The blindness
and deafness of Isaiah’s original vision (6:10) will be reversed, when their closed minds will be opened.
There will be sight, hearing and good judgment, and the fool will no longer be called noble. There will
be clarity in place of confusion, when the fool will be seen as a fool, and the noble as noble.
6b. Complacent women - terror until spirit poured out (32:9-20)
However, before the blessings of the messianic kingdom, judgement will come, in little more than a year’s time (v10). This is probably a prediction of Sennacherib’s invasion in 701 BC. In a message
to the women of Jerusalem, he says that they will lose their false sense of security, as the city will be
destroyed (v11-14). This devastation will last until the messianic gift of the spirit is poured out (v15), when fertility, blessing, justice and peace will be given to the faithful remnant (v16-20).
7. The destroyer will be destroyed (33:1-24)
The final woe is on the destroyer. The treacherous destroyer will be destroyed. This is probably
also set in 701, so the destroyer is Sennacherib and his Assyrian army.
Outline
7a. Lord brings salvation from the destroyer (33:1-6)
7b. The Lord is our ruler (33:7-24)
7a. Lord brings salvation from the destroyer (33:1-6)
The traitor who is never destroyed will be destroyed, when they meet God their destroyer (v1).
Sennacherib had accepted Hezekiah’s submission and payment of tribute (2 Kg 18:13-16), but had still
continued to put pressure on Jerusalem. This treachery is referred to several times in Isaiah (eg 24:16).
He will be dealt with treacherously, as he was when he was killed by his own sons (37:38).
The people of Jerusalem are praying for God’s salvation during the siege (v2), and are now
waiting on the Lord, in contrast to ch 29-30. God gave victory and the enemy fled, leaving much booty.
God was exalted, filling Zion with justice and righteousness.
7b. The Lord is our ruler (33:7-24)
These verses expand on the themes in the last oracle.
There is a lament in the streets and deserted highways because Jerusalem has had no help as a
result of Hezekiah braking off the treaty with Assyria (v7-9). God’s answer to their lament is that he will arise, exalt himself, so Sennacherib’s plans will become like straw burned in the fire (v10-13).
Only the righteous can stand in Yahweh’s presence, and will not be consumed by God’s fire of
judgement. These are the ones who walk righteously and act justly towards the poor in obedience to
God’s laws (v14-16). The others are afraid, not able to live with the devouring fire of God’s judgement.
The people in Jerusalem rejoice in the rescue of their king, asking where the Assyrian army has
disappeared to, those who had demanded tribute (v17-24). The previous situation is reversed. No longer
will they hear the obscure speech of the foreign army besieging Jerusalem (28:11). Jerusalem, situated on
a hill, will be blessed with broad rivers where no war galley will go. Assyria was like a tattered war
galley (v23), Jerusalem had been saved, and her sins forgiven.
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