Community Bible Study -- Isaiah

Text of Presentation, Lesson 9, Isa 30:1-18

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The Folly of Trusting the Nations
"Who Can You Trust?"

Chapters 28-33 continue Isaiah's lessons in trust. Our last session included parts of chapters 28-29, and tonight we move into Isaiah 30:1-18, typical of the book up through chapter 33. Isaiah has discussed God's sovereignty over the universe and over the nations in general. Now he addresses specific situations in Israel and Judah, illustrating once more the folly of trusting the nations instead of God. Led by King Ahaz, Judah made an alliance with Assyria for protection . . . but Assyria has turned on them - just as Isaiah predicted! But has Judah learned a lesson? Will they trust God now? No! Now they look to Egypt! Egypt has the wealth and resources to stand up to Assyria, and it's unlikely Egypt will turn on Judah. But Isaiah says trusting Egypt is as foolish as trusting Assyria; they are only flesh and blood (31:3); they can't compare with the King of the Universe!

It's hard to date chapters 28-33. Chapter 28 begins by addressing the northern kingdom of Israel ("Ephraim"), but chapter 14 refers to the death of King Ahaz (715 BC), 7 years later than the fall of Israel's capital, Samaria, in 722/1 BC. Isaiah's writing is not necessarily chronological, so this seems to point to a date not much earlier than 722/1 BC, and no later than 701 BC when Assyria attacked Judah.

Five sections of chapters 28-33 begin with the funeral word "woe," (28:1; 29:1,15; 30:1; 31:1; 33:1), building up to a climax emphasizing that destruction is the result of refusing to trust God. Chapters 28-29 point out that the Jews' foolish, drunken leaders have contributed to the problem; chapters 30-31 discuss the folly of depending on help from Egypt; and chapters 32-33 argue that trusting God is the only truly viable solution.

The two "woes" of chapters 28 and 29 are presented with Isaiah's typically colorful language. Despite the obvious Assyrian threat, it's business as usual in Samaria and Jerusalem (Ariel). Rather than prepare for war, the people of Samaria stagger around drunk with wreaths on their heads (28:1); and the people of Jerusalem go on with their festivals (29:1-2). Isaiah is probably using hyperbole to emphasize his previous criticism that the people focus on short-term pleasure and ignore long-term problems. Isaiah's third "woe" reminds us of the "woes" in chapter 5: he condemns those who sin knowingly and deliberately, thinking they can escape judgment if no one catches them (29:15) - forgetting that God sees everything . . . and that's all that really counts!

Isaiah's fourth "woe" introducing chapter 30 and his fifth "woe" introducing chapter 31 move from general criticism to specific condemnation: the Judeans are negotiating a defensive treaty with Egypt - without consulting God!

Woe to the obstinate children . . . who carry out plans that are not mine . . . ; who go down to Egypt without consulting me; who look . . . to Egypt's shade for refuge. But Pharaoh's protection will be to your shame, Egypt's shade will bring you disgrace (30:1-3).

Woe to those who go down to Egypt for help, who rely on horses, who trust in the multitude of their chariots and in the great strength of their horsemen, but do not look to the Holy One of Israel, or seek help from the LORD" (31:1).

Although the people of Judah were betrayed when their ally Assyria turned on them, they still refuse to turn to God. They look to Egypt for protection. But Isaiah says Egypt's help will be "useless" (30:1-7). And for rejecting the only real help available, Judah will be devastated . . . just as if a high wall suddenly collapsed on them. Nevertheless, God promises redemption and restoration when they come to their senses (30:8-18) . . . and ultimate defeat for their enemies (30:27-33). Hence once again Isaiah makes a poignant appeal to trust God . . . threatening judgment on those who rebel by trusting human nations, yet promising that after God's judgment, there is hope for all who turn to him.

30:1-7 emphasize the foolishness of trusting Egypt. Repeating the metaphor from 1:2, Isaiah speaks of rebellious children, carefully reared by God, who now reject God's ways (cf Ezek 16). They are "wayward in spirit" (29:24), and refuse to be led by God's Spirit (cf 63:10-11). They hastily make "plans" (30:1) without consulting God, and do the very thing God forbid them to do: go back to Egypt (cf Deut 17:16) - as God subtly reminds them with His reference to "officials in Zoan" (30:4), the Egyptian town where the Jews' ancestors were enslaved (Ps 78:12, 43).

From a military point of view, alliance with Egypt seems sensible. Egypt is large and wealthy and ought to be able to "protect" Judah from Assyria . . . like a large palm tree, whose fronds offer "shade" (30:2) from the blazing sun. But God knows the core of the great palm tree is rotten; Egypt can't really help. Their apparent military power is all veneer; anyone who trusts in Egypt will be disgraced ("put to shame," 30:5).

The "oracle" in 30:6-7 illustrates Egypt's helplessness: a Judean caravan carrying "riches" and "treasures" to Egypt to pay for their help is forced to struggle through the hardships and dangers of the Negev desert - rather than travel the direct route along the coast - because Assyria has occupied the Philistine plain since 734 BC . . . that's how worthless Egyptian assistance will be!

Isaiah describes Egypt as "Rahab the Do-Nothing." Rahab was a fearful "dragon" always threatening chaos and destruction. Yet like "Puff, the Magic Dragon" at the end of the old PP&M song, this Rahab only looks ferocious; it's incapable of doing anything. Judah's hardships and great expense are all in vain!

In 30:8-18, Isaiah pronounces judgment on the Judeans, again called "rebellious people, deceitful children" (30:9). Not only are they unwilling to consult God when forming their plans, they don't even want God's prophets to tell them "the LORD's instruction" (30:9) or "what is right" (30:10). They want to hear false prophets say pleasant things; they want "illusions" (30:10), not reality. They want Isaiah to stop "confronting" them with "the Holy One of Israel" (30:11)!

But Isaiah is going to tell them "what the Holy One of Israel says" (30:12), whether they like it or not! Isaiah emphasizes the causal connection between the people's actions and their coming destruction ("therefore" . . . "because"). They have "rejected" the truth that God alone can be trusted, and have relied on "oppression" and lies to extract money from the people to pay for Egypt's worthless help. As a result, they will be destroyed.

Isaiah illustrates this cause-and-effect relationship with his vivid image of a "cracked" stone wall. No one notices the wall "bulges" and leans imperceptibly more each year . . . until the center of gravity finally shifts just enough . . . and the wall comes down in an instant, crushing everything beneath. Was the collapse sudden? Yes. Was it predictable? Yes again! The sins of the Jews had gone on for years . . . but no one was punished by God. The people became accustomed to their sinful ways, and thought judgment would never come. Yet a day of judgment will come; Assyria will suddenly devastate the land, and Judah will be like a pot smashed into pieces so small they're useless.

Yet again and again God gave them the prescription to heal their condition: they must turn back to Him in "repentance" and "rest" in Him (30:15). They will find "salvation" and "strength" if they quietly trust God. But the patient refuses the doctor's prescription. They think they can solve the problem themselves . . . they frantically try to escape by rapid flight (30:16) . . . but their "pursuers" are swifter yet. If the people had rested in God, flight would be unnecessary, but since they refused to trust God, their retreat becomes a rout: a "thousand" run from "one." In the end, Judah is like a tattered flag whipped by the wind on a hilltop, left by a defeated army, fleeing in disarray (30:17).

What will God do then? Wash his hands of the Jews? Abandon them in well-justified rage? No. Isaiah paints a word picture of the Creator of the universe standing patiently, waiting for man to discover what fools we have been . . . to turn back to him and receive the grace and compassion that are in his fatherly heart.

Yet the LORD longs to be gracious to you; he rises to show you compassion. For the LORD is a God of justice. Blessed are all who wait for him! (30:18).

The Hebrew word translated "wait for" in the NIV here - and more frequently in the King James version - implies to "trust in." But since Israel will not "wait for" - or trust in - God, God will wait ("longs") to be gracious to them. He "rises" from his throne - not to effect final destruction, but to show "compassion." He is a "God of justice," and those "who wait for him" will never be disappointed. God will unfailingly do what is right, and we can depend on Him, no matter what! But those who trust the nations will be disappointed again and again; they serve only themselves . . . not right and truth.

One things this teaches us is that whenever we enter into dependent relations with people or institutions, we must always ask why. What do such people or institutions really offer? If we place confidence in the wrong things, we will have no resources to counter adversity and difficulty. But if we place confidence in God, adversity and difficulty will only drive us closer to Him. We can be faithful, even to death, because we know He will not fail us. Defeats do not turn into routs; we only fall back to a new line of defense and fight on with courage, knowing God is at our back.

Isaiah uses the metaphor of "shade" in discussing whom to trust. The sun in the Middle East is so direct and hot that a person can become seriously dehydrated before being aware of danger; "shade" can be the difference between life and death. Psalms refer to God as the One who offers protection under his "shade" or his "shadow" (cf Ps 17:8, 36:7, 57:1, 63:7, 91:1, 121:5-6). To Isaiah it seems unimaginable that the people of Judah might exchange God's "shade" for that of a human being. How can they look to Pharaoh for the protection only God can give? Yet we are prone to the same thing! Indeed . . . we must place a degree of trust in other humans, but if we expect humans to give us what only God can, we ask too much. Even the best humans fail us . . . especially if we put them in the place of God in our lives. But if God is genuinely the shelter under which we live, it's less of a blow when humans fail us. And if we live under the protection of God, we can have the courage to be more trustworthy in interpersonal relations. Yet we must have the order right: God first, all others second.

Egypt was long past its prime in the eighth century BC, when the Judeans their sought protection from Assyria. Like France throughout the 20th century, Egypt pretended to be strong and powerful, but this was just veneer. The veneer fooled Judah's king and officials; but with spiritual discernment, Isaiah saw through it.

We need such discernment as we work with others; there are so many who give a good appearance, but can't deliver! . . . and others who claim to be interested in our needs, but really have only their interests at heart! Do we rely on people too heavily - even other Christians . . . maybe especially other Christians! Do we do this to avoid the risk of trusting God? Have we sincerely sought God's guidance? Do we try to identify people with spiritual discernment? . . . and seek their guidance? Destructive relationships are usually clear to others around us - just not to us. Like the Judeans, we are afraid to let go mentally and spiritually and allow God to open our eyes so we can look at the situation with true discernment.

Isaiah refers to true prophets vs false prophets. False prophets said things their hearers wanted to hear . . . Isaiah says, they "prophesy illusions" (30:10). The Jews wanted "good news" of unconditional deliverance without changed behavior, and that's what the false prophets promised. By contrast, God's true prophets spoke truthfully of judgment . . . with blessings only as a consequence of repentance and changed behavior. And to demonstrate that he is a true prophet, Isaiah reiterates in 30:8 - as he has earlier (cf 8:1,16; 29:11,18) - that he writes down His prophetic words, so people will remember when his predictions came true.

False prophesy is a huge problem today . . . but we call it by a different name. "Feel-good" psychology, for example, is a misleading illusion. Children are taught there is no responsibility for their actions; they can do whatever they like and never suffer consequences; they can have anything they want . . . paid for by someone else. Today's AIDs "epidemic" could be virtually stamped out by behavioral changes . . . yet we insist on spending more and more money on research for a medical "cure," so those practicing a sinful lifestyle can continue to do so. But there are consequences in life, and those who teach otherwise are the modern equivalent of false prophets. We need modern true prophets, who honestly declare "what is right" . . . not what sinful people want to hear.

"Conventional wisdom" says modern people are turned off by the idea of God's judgment, and need a strict diet of God's love. But Isaiah shows this attitude has been around for 2,700 years; it is a general human condition. People want to hear they are doing fine - whatever they do. But a "feel good" theology tailored to such inclinations is what the false prophets preached to ancient Israel and Judah. And a "feel good" theology attracts converts who have never truly repented . . . who have no commitment to a change in behavior . . . who become fluent in Christian "lingo" yet have not surrendered to God. The result is growing churches which bring no salt or light into society. It's much easier to gain "adherents" than make "disciples"; but Jesus calls for disciples willing to leave everything in their past lives behind and follow him.

But this does not mean we should focus exclusively on harsh condemnation; neither Isaiah nor the Bible nor the Christian faith insists on this. The message of "good news" is an Old Testament idea before it was a New Testament one (cf 52:7; 61:1); Isaiah consistently couples hope with judgment, but he does it by shedding the light of God's holiness on what takes place in people's lives. When Isaiah was told to "stop confronting us with the Holy One of Israel" he responded by saying, "This is what... the Holy One of Israel... says" (30: 15). We need to regain that courage.

In 30:15 God tells the people, "In repentance and rest is your salvation." The fundamental idea behind repentance is to stop going in the direction of self-pleasing, and turn to a life of depending on God and pleasing Him - which is what Isaiah means by the term "rest." To repent is to turn around: mentally, spiritually, and behaviorally. Jesus began his ministry with the call: "Repent, for the kingdom of heaven is near" (Matt 4:17). To stop committing certain sins and "clean up one's act" merely to avoid punishment is not repentance; it only turns away from sin, and may be selfish. It must be coupled with "rest" in God. We must turn from loyalty to selves and become subject to heaven's King. To have the benefits of God's kingdom, we must renounce our own kingship!

The Judeans believed their strength and cunning could deliver them from their difficulties (30:16). Yet if we depend on our strength and cunning, there is always be someone stronger and more cunning. Only if we depend on God can we be sure we will never meet anyone with greater resources. That's Isaiah's message - to his people and to people for all time . . . and it's the essence of Isaiah's fifth and final "woe," introducing chapter 33:

Woe to you, O destroyer . . .! Woe to you, O traitor . . .! When you stop destroying, you will be destroyed; when you stop betraying, you will be betrayed (33:1).

The patriarch Jacob was always able to outthink and outmaneuver everyone around him . . . until he met his uncle Laban, who could outthink and outmaneuver him. Only when Jacob - aka Israel - finally come to depend upon God did he became a major figure in history, rather than another insignificant shrewd and cunning man. Likewise Paul was led to say: "I can do everything through him who gives me strength" (Phil 4:13) when he stopped trusting himself and discovered God's resources are endless. Our strength must only be the LORD God, "the Holy One of Israel." Nothing else - no one else - is smart enough and powerful enough to protect us in every possible situation.

Next week we'll discuss chapter 36-37, and read about Assyria's attack on Judah . . . and how King Hezekiah illustrates what Isaiah has been saying all along: that trusting God is the way to victory.