Posted September 19, 2020 09–20–2020 Isaiah 33.1–24 Bible Study Read Isaiah 33:1–24. I will print the Net–2 translation. THE LORD WILL RESTORE ZION v. 1: The destroyer is as good as dead, you who have not been destroyed! The deceitful one is as good as dead, the one whom others have not deceived! When you are through destroying, you will be destroyed; when you finish deceiving, others will deceive you! 2 Lord, be merciful to us! We wait for you. Give us strength each morning. Deliver us when distress comes. 3 The nations run away when they hear a loud noise; the nations scatter when you spring into action! 4 Your plunder disappears as if locusts were eating it; they swarm over it like locusts. 5 The Lord is exalted, indeed, he lives in heaven; he fills Zion with justice and fairness. 6 He is your constant source of stability; he abundantly provides safety and great wisdom; he gives all this to those who fear him. 7 Look, ambassadors cry out in the streets; messengers sent to make peace weep bitterly. 8 Highways are empty; there are no travelers. Treaties are broken; witnesses are despised, human life is treated with disrespect. 9 The land dries up and withers away; the forest of Lebanon shrivels up and decays. Sharon is like the arid rift valley; Bashan and Carmel are parched. 10 “Now I will rise up,” says the Lord. “Now I will exalt myself; now I will magnify myself. 11 You conceive straw, you give birth to chaff; your breath is a fire that destroys you. 12 The nations will be burned to ashes; like thornbushes that have been cut down, they will be set on fire. 13 You who are far away, listen to what I have done! You who are close by, recognize my strength.” 14 Sinners are afraid in Zion; panic grips the godless. They say, “Who among us can coexist with destructive fire? Who among us can coexist with unquenchable fire?” 15 The one who lives uprightly and speaks honestly, the one who refuses to profit from oppressive measures and rejects a bribe, the one who does not plot violent crimes and does not seek to harm others— 16 this is the person who will live in a secure place; he will find safety in the rocky, mountain strongholds; he will have food and a constant supply of water. 17 You will see a king in his splendor; you will see a wide land. 18 Your mind will recall the terror you experienced, and you will ask yourselves, “Where is the scribe? Where is the one who weighs the money? Where is the one who counts the towers?” 19 You will no longer see a defiant people whose language you do not comprehend, whose derisive speech you do not understand. 20 Look at Zion, the city where we hold religious festivals! You will see Jerusalem, a peaceful settlement, a tent that stays put; its stakes will never be pulled up; none of its ropes will snap in two. 21 Instead the LORD will rule there as our mighty king. Rivers and wide streams will flow through it; no war galley will enter; no large ships will sail through. 22 For the LORD, our ruler, the LORD, our commander, the LORD, our king— he will deliver us. 23 Though at this time your ropes are slack, the mast is not secured, and the sail is not unfurled, at that time you will divide up a great quantity of loot; even the lame will drag off plunder. 24 No resident of Zion will say, “I am ill”; the people who live there will have their sin forgiven.
COMMENTS: WOE TO AN UNNAMED INVADER (33:1-16) The final woe is directed not to Jerusalem but to a traitorous opponent, most probably Assyria. In the midst of words speaking of the destruction of the enemy there are embedded prayers by the prophet directed to the Lord (see vv. 2-4 and 20). As with the other woe oracles gracious promises are also interspersed, for the Lord is exalted in Zion (v. 5) and as the savior of his people he is judge, lawgiver and king (v. 22).
DENUNCIATION OF THE DESTROYER (33:1) v. 1: Up to this point in time the unnamed enemy has been both destroyer and a treacherous opponent. Assyria has herself managed to escape destruction or betrayal. However, Isaiah now announces that in the future she will herself be subject to destruction, and the type of faithless conduct she exhibited in the past will be practiced against her.
PRAYER TO THE EXALTED LORD (33:2-6) v. 2: The language of Isaiah bears a strong resemblance to the petitions in the Psalter. He pleads with God to show favor, for the hope of the people is directed towards him (‘we wait for you’). The plea is that God's arm, i.e. his strength, will be manifested morning by morning for the benefit of his covenant people. The parallel phrase asks for his salvation in time of distress. vs. 3-4: The message already given in 30:27-33 is repeated, though in summary fashion. The Lord's voice is able to shatter even powerful nations like Assyria. When he rises up as the warrior ready for battle, nations flee before him. The destruction of Assyria will mean that spoil will be left behind, and it will be gathered just like the way in which some devouring insects (perhaps locusts) seize upon plants or food. v. 5: After taking directly to God, Isaiah now continues in the third person to speak of his God. Though he is such an exalted God, yet he will stoop to visit Zion so that it will be noted for its justice and righteousness. This is repeating in different words the promise that was made in 1:26-27. v. 6: This verse has a special message for us in these days of national conflict and worldwide pandemic. The assurance is given that following times of distress (see v. 2), other times will come in which the Lord will provide salvation for his people, with the catalogue of blessings emphasizing the abundance of his gifts. These gifts are available to all who respect (‘fear’) the LORD.
JUDGMENT ON THE NATIONS (33:7-12) The prayer appears to end at verse 6, and it is followed by a declaration of judgment on the nations, principally on Assyria. The introductory ‘Look’ or ‘Behold’ indicates the beginning of a new section in biblical Hebrew. Verse 8 points to the negotiations with Sennacherib's officials (see 36:2-22). The judgment on Assyria will also be an exaltation of the Lord himself. v. 7: The ‘ambassadors’ or ‘heroes’ ‘cry out’ but the news is not good. The messengers sent to make peace weep bitterly. Their task fails. Their weeping bitterly could be reflected in 36:22, which says that they went to report to Hezekiah with torn clothes. v. 8: A consequence of the political situation is that nobody wants to travel, and hence the highways (a favorite word with Isaiah: see 7:3; 11:16; 19:23; 40:3; 49:11; 59:7; 62:10) are deserted. The reason is that the treaties are broken, cities/witnesses are despised, and no one reckons human life highly.
The language reflects the technical terms for breach of treaty, and points to Sennacherib's actions in accepting the tribute he demanded for leaving Jerusalem untouched, but then going back on his word and proceeding to besiege it. v. 9: The devastation caused by the Assyrian invasion is widespread, and places are mentioned that depict the whole land: north (Lebanon), west (Sharon and Carmel), east (Bashan) and south (the Arabah). With the exception of the Arabah ALL the other places are noted for their vegetation, but what has happened is that they have all become desert like the Arabah. Invasion has ruined the whole country. v. 10: The Lord is going to be exalted through his judgments. They will display his sovereignty over men and nature as he visits Assyria with the threatened punishment and Zion with salvation (see the previous descriptions in 29:5 and 31:4-5). The declaration is made using three verbs, with the thrice repeated ‘Now’.
This use of ‘now’ is emphatic, and as elsewhere it comes in a passage speaking of the imminent actions of the Lord in judgment and blessing. The first verb 'I will arise' (qûm) is common in the Psalms, when God is asked to act for his people or against his enemies. The second verb (rûm) is used of God's throne (Isa. 6:1) and of God himself (30:18), while the third one (nâsâʾ) is applied to the Lord's temple (2:2) and to his throne (6:1). vs. 11-12: Not only does the Lord speak of his own exaltation but he defiantly confronts the enemies with the accusation that all their plotting is useless. There is no substance in what they plan, for it will turn out to be like chaff or straw, while any fire they kindle will turn back on themselves and they will be consumed.
They will be completely burnt to lime. Amos 2:1 gives the clue to the meaning for it is said there that Moab burned the bones of the king of Edom to lime, and, as the Targum interprets it, this was so that it could then be used for building purposes. Here the meaning is clearly that the burning was complete, and that the fire raged as if the fuel was dry thornbush.
THE PROMISE OF A NEW CITY (33:13-24) The final message of the sections containing the 'Woes' is a promise of blessing. While sinners will be punished, the righteous will see the king in his beauty and the renewed Jerusalem, a peaceful city. No one can stand before the consuming fire (v. 14), but forgiveness will come from the Lord (v. 24). vs. 13-14: The Lord speaks through his servant Isaiah, calling on all, whether near at hand or far away, to listen to what he has done and to know for themselves his power. The sinners in Zion tremble before the certainty of coming judgment, and their dismay is mirrored in their questions: ‘Who among us can coexist with destructive fire? Who among us can coexist with unquenchable fire?’ v. 15: The solemn inquiry by the sinners receives an explicit answer, with mention of six characteristics. I prefer the ESV translation of this verse because it clearly shows the characteristics for which God is looking. “He who walks righteously, and speaks uprightly; who despises the gain of oppressions, who shakes his hands lest they hold a bribe, who stops his ears from hearing of bloodshed and shuts his eyes from looking on evil.” (ESV) v. 16: Whoever lives according to the will of God lives in the love of God and will know his protective power. He will live in the safe places (‘the heights’, ‘the fortress of rocks’), and his food and water will be supplied.
There is clear reflection here on what has already been said about God in verse 5. Just as God is exalted and dwells on high, so he who trusts in him will also dwell on high. The believer finds his security in God alone and is thus free from the anguish that sinners feel when confronted with divine judgment. v. 17: The reference to the king has been interpreted by many commentators to be either the Davidic king or the Messiah. But in the context the Lord has been spoken of in v. 5 as the exalted one, while in v. 22 the explicit statement occurs that he is ‘our king’. Nothing in the passage refers to the Davidic line. Hence it is God himself who is in view, and the verb 'see' can indicate spiritual perception (cf. Job 23:9; Pss. 46:8; 63:2; Isa. 26:11). vs. 18-19: At the time the Lord is seen, the people will recall the things that previously caused them terror—the chief Assyrian official, the financial officer in charge of raising revenue, and the officer in charge of the fortifications. These officials represent the detestable features of Assyrian control.
A day is coming when arrogant Assyria will no longer hold sway over Judah, and the covenant curse of invasion by a people whose language they did not understand (Deut. 28:49) will be reversed. Hearing the Assyrian language of their captors around all day long was a constant reminder to the people of God's displeasure against them. v. 20: The final verses of this last 'woe' oracle form a fitting conclusion to chapters 28-33. There are certain things that those in Judah are to see, and along with the vision they will have of God himself (v. 17) they will also see a new Jerusalem. This idea is developed more fully in Isaiah chapters 65-66 and ultimately in Revelation 21-22.
The alternation of threat and promise ends with the picture of a forgiven people living in an enduring city. Zion/Jerusalem is described by use of the language relating to the tabernacle. She will be the abiding dwelling of God, a new ‘tent’ that will never need to be moved. This is the city where meeting with God will never end. vs. 21-22: The best news of all is that the Lord himself is going to be ‘there’ in the new Jerusalem. He will appear as ‘the mighty one’. In this very context God is contrasted with the mighty ships (v. 21b). Jeremiah applies the same term to the one who shall rule over restored Israel (Jer. 30:21). He will also be the ruler/judge, commander/lawgiver, and king of his people.
The occurrence four times in two verses of the divine name, ‘the LORD’ (yhwh), both emphasizes the nature of God and ties in with the assertion that 'it is he who will save us'. The savior is indeed the covenant lord and redeemer of his people, and without him the people would be helpless. Broad rivers and canals will surround Jerusalem, yet no large ships, whether for defense or attack, will sail on them. v. 23: The idea of shipping is carried further, with Jerusalem of Isaiah's day likened to a ship whose rigging, mast, and sail are not ready for action. Presumably, the picture is of Jerusalem unprepared for any battle with Assyria. However, in the future there will be an abundance of goods to be distributed, plentiful spoil to be shared. Even the physically handicapped will find it easy to pick up and carry off what they want. v. 24: At that time further changes will be apparent. Illness will be forever banished, with no one saying, ‘I am ill/sick’. Moreover, all will as a unity experience forgiveness of sin. The use of the expression ‘people’ seems deliberate in order to stress the collective aspect. Those in the renewed Jerusalem will indeed be God's people, and complete absence of sin will characterize them.
The book of Revelation amplifies the description. No mourning, crying or pain will characterize life in the heavenly Jerusalem, and nothing sinful will intrude into the relationship between God and his people (Rev. 21:3-4, 27).
REFLECTION QUESTION: 33:15–24 Is a beautiful picture of heaven for us. The tie between Isaiah the prophet and John, the one given the vision of Jesus Christ (which we know as Revelation, the last book of the Bible) is beautiful to observe as we study Isaiah. It shows clearly how the bible is one book, always pointing us to God, and especially our Savior, Jesus Barjoseph (Son of Joseph) of Nazareth. No inhabitant of the New Jerusalem (heavenly home) will experience a pandemic. Now here is a special promise to hang onto in this Covid–19 world we are living in now. This is not the uncertain hope of scientists and doctors who are fervently working on vaccines and treatments to get us out of this mess, but the promise of a faithful God. It isn’t promised to us now, but it is promised when we dwell with the Holy God in his Holy House. I can say for a certainty, deliverance is coming. I am not a captain going down with my ship to a watery grave. I may have grave nap, but I will wait for my resurrection. Remember these words: “The saying is trustworthy, for: If we have died with him, we will also live with him.” (2 Timothy 2:11) We all should be saying, ‘Hallelujah.’