July 22, 2008
Isaiah 22
Chapter 22 contains a powerful denunciation of the shallow faith of Jerusalem’s people despite deliverance of the city from Assyria in Hezekiah’s time (22:1-14). This is followed by a scornful denunciation of two contemporary officials in Jerusalem (vv. 15-25), Shebna for pride, and Eliakim apparently for nepotism.
“The Valley of Vision” (22:1). Commentators agree this refers to Jerusalem. Even though the city sits on mountain ridges, it is surrounded by even higher hills. The point seems to be that Jerusalem has received message after message (i.e., “vision”) from God and yet failed to really hear.
Weeping bitterly (22:1-13). The city has been delivered from Assyrian attack in the time of Hezekiah, but Isaiah weeps because he foresees coming judgment (vv. 4-8). This is because when the city was threatened the people hurried to strengthen its defenses (vv. 9-11), but failed to look to God for help, as King Hezekiah did (v. 12). Instead they turned to revelry, determined to enjoy life as long as they could (v. 13). This overt rejection of God by the people of Jerusalem was a sin that “will not be atoned for” (v. 14).
What a warning to us. Our first resort in time of trouble must be to appeal to God.“Shebna” (22:15). Pride is the sin of this official, who like the pharaohs of Egypt sought to build himself a lasting monument while his land was in peril. Perhaps we can see a parallel between Shebna and those modern elected officials who put reelection above the good of the nation.
“Eliakim” (22:20). This successor of Shebna is first commended. When he first takes office he will function as a tent peg that gives stability to the kingdom (v. 23). But Eliakim’s advancement will corrupt his family, as they seek constant advancement, until their weight breaks another peg—that driven into the wall of a house on which kitchen utensils were held (vv. 24-25).
Let’s hang our hopes on the Lord, not even on His servants.
Isaiah 23
The oracle of judgment contained in chapter 23 is directed against Tyre, the wealthy Phoenician seaport that lay along the Mediterranean coast just north of Israel. The harbor of this materialistic city would be destroyed and its greatness eclipsed. In the roll call of peoples due to face the divine wrath we realize that every culture of man will surely be judged by God.
“Cross over” (23:1-16). Tyre and Sidon were twin Phoenician centers, ports planted on the Mediterranean coast just north of Israel. The Phoenicians had colonies throughout the Mediterranean and many commercial ties with Egypt. This roused the suspicions of Assyria and led to a temporary destruction of the ports. The people fled and “crossed over” their colonies or trading partners.
Isaiah 24
The focus in Isaiah now shifts again, as the prophet looks beyond the immediate future and the judgment due specific peoples, to speak of divine judgment in a broad, general way. The message of Isaiah is that history moves purposely toward God’s intended end. Judgment on all nations will surely come (24:1-23).
The Isaiah Apocalypse. That’s what these chapters of Isaiah have been called. The distinction between prophecy and apocalypse is not at all sharp, but generally prophecy looks at the eschatological future with a historic focus on specific places and nations, while apocalypse is less specific, speaking in broad general terms about events of cosmic significance. In fact Isa. 24-27 cannot be placed squarely in either category, nor can the notion that apocalyptic writings are a later development be used to deny Isaiah’s authorship of these chapters.
Universal judgment (24:1-6). The coming judgment affects everyone, whatever their social status (v. 2). Wealth and position are powerless to protect against God’s intent to punish sin. The surface of the Earth itself will be twisted and ruined (v. 4), quite possibly by drought (v. 7). It’s futile to try to find security in this world, when this world itself is totally vulnerable to the coming judgment of God.
“The everlasting covenant" (24:5). Many see this as a reference to God’s covenant with Noah, never again to destroy the Earth by a flood (see Gen. 9:11-17). That covenant also implies human moral responsibility, for it makes man responsible to God to account for shed blood (9:4-6). Thus the laws and statutes here are not those of the O.T. law. They are natural moral laws, expressed in human conscience, which God has imbedded in human nature, to which Paul refers in Rom. 2:12-16.
Praise? (24:14-16a) The praise is uttered by those who survive the initial judgments described before. Here Isaiah is like Revelation, in which great hymns of praise are interspersed with awesome visions of terrifying judgments. Who here is giving “Glory to the Righteous One”? The phrase “islands of the sea” (v. 15) suggests they are Gentiles rather than Jews (see Isa. 41:5; 42:4).
Punishing the powers (24:21-23). The Heb. term seba‘ is used both of heavenly bodies and angelic armies (see 1 Kings 22:19; 2 Chron. 18:18). As punishment is the subject, the reference is most likely to spiritual beings, the fallen angels who are Satan’s allies. The whole universe is to be purified by God.
Isaiah 25
Yahweh will triumph over all (25:1-12).
Praise replaces fear (25:1-5). Realizing at last that God is “my God,” the believer is moved to:
Exalt You and praise Your name, for in perfect faithfulness You have done marvelous things, things planned long ago.
Isaiah 25:1
The faithfulness of the Saviour God is itself a shelter from the storm, and a shade from the heat of the coming judgments.
Upside down (25:3-4). When the British army of Cornwallis surrendered to George Washington at Yorktown the band marched out of the fortifications playing a tune called “The World Turned Upside Down.” This is what the day of judgment will mean too. The “strong” and “ruthless” (v. 3) will honor the “poor” and “needy” (v. 4). Why? Because the poor, who took refuge in God, will prove to be wiser as well as more righteous than the strong, who rely on their own strength.
Joy replaces tears (25:6-12). The portrait is of a banquet of rich food and aged wine set by God Himself for all peoples. The Sovereign Lord will wipe away all tears, and those who trusted Him will cry out, “Let us rejoice and be glad in His salvation” (v. 9).
Triumph (25:7-10). What will God’s final triumph mean for us? The shroud, death, will be destroyed (v. 7). And those who trust in God will praise Him and be glad in His salvation (v. 9). God’s judgments are terrible. But the result of judgment is cleansing, release, and joy.
Reflection
How are you doing in the area of going to God first? Try to make God the first resort, not the last option. As Yoda might say, “Pray, then do”!
Aren’t you glad that God’s blessing is based on His faithfulness, not ours? Spend some time today thanking God for His faithfulness.
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