We come now to part four of Isaiah’s book (chapters 36-39). As we saw in the introduction, these chapters are in effect the pivot on which the book turns, and appear to have been designed to act as a bridge between its two halves. Likewise, the issue that these chapters throw into sharp relief is absolutely central to the book’s total message. It’s the issue of trust and where that trust should ultimately be placed. It is explored first against the backdrop of an Assyrian invasion that brought Judah to the verge of extinction, and then in the context of a diplomatic initiative from Babylon which appeared to offer Judah everything it needed. It was hard to believe, in these circumstances, that Judah’s security was in the Lord alone, and even harder to act on it. Ironically, it was the Assyrian invader who put the issue most succinctly: On whom are you depending? (36:5). It’s a question which the book of Isaiah forces us to ponder again and again, and with good reason, for our response to it will determine the whole shape of our lives.

Chapter 36 bounces us back with a sudden jolt from the glorious vision of the end to the very inglorious and frightening world of the here and now, or at least the here and now that Isaiah and his contemporaries had to wrestle with. True religion is always like that; it leads us not away from reality, but more deeply into it. It arms us with the knowledge of what will be, so that we can confront what is (however frightening it may be) with renewed courage and steadiness of purpose.

The invasion described so concisely and dispassionately in verse 1 was a devastating blow for Judah. Hezekiah had become embroiled in anti-Assyrian activity, and Sennacherib was determined to make him pay for it. He would teach the small states of the region a lesson they would never forget, and establish once for all the unassailable supremacy of Assyria in Palestine. As a key player in the recent unrest, Hezekiah was a special object of Sennacherib’s wrath. And the proud Assyrian arrived at the gates of Jerusalem with abundant proof of his invincibility. He had already swept across the north, down the Mediterranean coast and inland and northwards to Lachish. On his triumphant way he had attacked and captured all fortified cities of Judah (v. 1), and was in the process of doing the same to Lachish, Jerusalem’s last line of defense.

Sennacherib’s field commander presented Hezekiah’s men with powerful arguments for surrender. Egypt is in no position to help (v. 6); it’s no good looking to the Lord, because Hezekiah has destroyed most places where He was worshiped (v. 7); even if the Assyrians themselves were to give little Judah two thousand horses (they are taunting her now), she still could not defend herself (vv. 8-9); and in any case it is the Lord who has sent the Assyrians; they are His instrument to punish Judah, so what point is there in resisting (v. 10)? This speech is a classic study in the satanic art of sowing doubt and unbelief through subtly twisting the truth. Egypt was weak at this time, and in any case, the fall of Lachish would effectively cut off any Egyptian advance. The field commander’s warning about relying on Egypt echoes that of Isaiah himself.

The speech is so persuasive precisely because it contains so much that’s true. But its basic premise is false: namely, that the Lord has forsaken Judah, and therefore that trust is futile. It’s always Satan’s way to make us think that God has abandoned us, and to use logic woven from half-truths to convince us of it. This speech is so subtly devilish in character that it might have been written by Satan himself. The truth is that the Lord had brought Judah to the end of her own resources so that she might learn again what it meant to trust Him utterly. But He had not abandoned and would not abandon her.

Since the leaders appeared to be standing firm (no doubt to the field commander’s surprise), he decided another ploy. He had always meant the bystanders to overhear what he had to say; that was why he had used Hebrew instead of Aramaic. But now he addressed himself directly to them (vv. 13-20), and this time he is less subtle: they should forswear their allegiance to King Hezekiah (who is powerless), and entrust themselves to the great king, the king of Assyria, who will guarantee their prosperity (vv. 13-17). None of the gods of the other nations have been able to save them, so they should not listen any longer to Hezekiah’s lies about the Lord saving Judah (vv. 18-20). But the common people are not as easily swayed as the Assyrian expects them to be: they remain silent, as the king (Hezekiah) had commanded (v. 21). There are times when silence is the most eloquent testimony to whose we are and whom we serve.

So the ball is firmly back inn Hezekiah’s court (v. 22). The people will follow where he leads; in a sense, the lives of them all are in his hands. What will he do, and what resources can he call on at this fateful moment?

Isaiah 36:1-22 Reflection Questions:

In whom do you put your total trust in? If it is the Lord…how has that changed your life?

Has the Lord ever brought you to the end of your own resources so that you might learn again what it meant to trust Him utterly? Journal about it.

What would you do if you were in Hezekiah’s position?

In chapter 35 it is as though a brilliant shaft of light breaks through the clouds and all is bathed in splendor again. Arid wastes burst into bloom as the glory of the Lord comes down like refreshing showers, and the whole earth shouts for joy (vv. 1-2). It’s a vision to steady trembling hands, strengthen weak knees, and lift fearful hearts (vv. 3-4). The people addressed here remember the sights of home, but they are far away, and powerless to return. They have been conquered and brutalized, and their anguished hearts cry out for vengeance, retribution, and deliverance. But they have no strength to right the wrongs they have suffered or to bring those responsible to account. They are blind, deaf, lame, and mute; they have no power to help themselves; only God can save them. And the good news of this chapter is that He will do just that (vv. 5-7). He will raise up a highway for them and bring them home. They will enter Zion with singing…sorrow and sighing will flee away, and they will be overtaken by a joy that will never end (vv. 8-10).

Clearly, a situation of exile and return is in view here, something that will be developed at length in the second half of the book. But just as clearly, this chapter reaches beyond that to something else. The everlasting joy of this chapter corresponds to the everlasting destruction of the previous one. Beyond the judgments and blessings of history lie the final “everlastings” of salvation and damnation. These are the ultimate realities we have to reckon with. There are foreshadowing’s of them within history, but in Scripture something greater always looms up behind.

We of course, would like to have only one of these realities: blessing without curse, salvation without judgment, heaven without hell. And we are always in danger of rewriting the rules, so to speak, to suit our own inclinations. But the biblical revelation has a stubborn shape to it that resists all manipulation of this kind. It forces us to decision: we must have it as it is or not at all; accept it or make up your own religion. No quarter is given, either by biblical writers or by Jesus Himself. On the last day, some will go away to eternal punishment, and some to eternal life.

Let us concentrate for a moment on the highway of verse 8. It is the way to everlasting joy. It is the way to Zion, the city of God, and all that it symbolizes. In New Testament terms it is the highway to heaven. And it’s the Way of Holiness, which puts us in touch again with a major theme of the book. For Isaiah, holiness is the defining characteristic of God Himself. Above all else, God is Holy, so the way of holiness is not just the way to Zion, or the way to heaven; it’s the way to God! It’s not the golden streets or the pearly gates that make heaven what it is, but the presence of God. To be in heaven is to be with God forever, in totally joyous, unspoiled fellowship. And the way to heaven is provided by God Himself. It is for those who have been redeemed, or ransomed (vv. 9-10). These terms refer to powerful and costly deliverance. They have their roots in the exodus from Egypt, and find their final significance in the work of Christ, by which God rescues us from the power of sin and Satan. These acts of judgment and deliverance are the expressions, par excellence, of His holiness. Look at them, and you will see His holiness in action. The way of holiness is the way of salvation that God provides.

But it is also the way we must choose; it is not for the unclean or for the wicked fools (v. 8). It is for those who have chosen holiness as their way of life and renounced other ways. And what a glorious picture of holiness this chapter gives us! The way of holiness is the way of singing, joy and gladness (v. 10). No drabness here! The pursuit of holiness is the pursuit of God Himself, and the face that is set towards God will open to joy and gladness like a flower opening to the sun.

With this we have reached another resting-point in our journey through Isaiah’s vision. And as we pause and catch our breath, where do we find ourselves? At home, joyful and at rest in the presence of God; it’s where we long to be, and the only place where we will ever be totally content to stay. For we too are exiles, and our hearts cry out for home; for we cannot save ourselves, but the way has already been raised up for us, and we have already set out on it. Like the prodigal, we are on the way home, but we know far better than he did the welcome that awaits us. And this part of Isaiah’s vision is like a refreshing oasis on the way, where we can pause and gather strength for what remains of the journey. Joy and gladness and God Himself are up ahead, and with that certain knowledge we can rise above our weariness and set out again.

Isaiah 35:1-10 Reflection Questions:

Are you trying to make up your own religion by picking and choosing what you like from the Bible?

Have you ever found yourself to have no power to help yourself get out of the mess you’re in? How did God save you?

Have you chosen the way of holiness?

Judgment is the natural corollary of the fact that God is king (chapter 33). A king must rule, or he is no king at all, and that means that rebellion must finally be put down. The fact is that God is almost unbelievably patient, but Isaiah is clear that His just anger is a reality to be reckoned with, and we delude ourselves if we think otherwise. Hence the urgent call to listen in verse 1. God has put the world on notice that He will not tolerate insurrection forever.

God’s wrath is expressed every day in a thousand ways. Every morning’s newspaper provides more tragic evidence of the terrible price that the world is even now paying for its rejection of God. But this is nothing compared to what is to come; it is like tremors that precede an earthquake. And it’s the earthquake itself, the final shaking of everything that Isaiah sets before us. The language is concrete and vivid. Divine judgment is no theological abstraction here, but destruction, slaughter, stench, and blood (vv. 2-3). It is the sky rolling up like a scroll, and stars falling from the heavens like leaves from winter trees (v. 4). The end of the world is a reality which we instinctively push to the back of our minds because we find it too difficult to cope with, like the fact of our own approaching death. But the Bible will not allow us to evade these realities; it forces us to face them and live in the light of them.

God is king; that is the bedrock truth on which judgment rests. But He is also a warrior, and in verse 5 we meet His sword. It swings in a mighty arc from heaven to earth and finds its mark in Edom, Judah’s southern neighbor. Edom is representative here then, not of the nations in general, but of the enemies of Israel. And once we grasped that we are in a position to see clearly the purpose of God’s judgment. It is to uphold Zion’s cause (v. 8). The vengeance and retribution which this involves are expressions of God’s commitment to those He has chosen to be His people.

There is no direct correspondence of course, between this and the tragic political and territorial conflicts in the Middle East today. The line between God’s people and their enemies is quite differently drawn this side of the cross, as the rest of the book will make abundantly clear. Zion’s cause in this passage is a quite different thing from modern Zionism. However, there are theological principles which do still apply. From the moment God chose Abraham, the crucial question for others was how they would respond to him. They would be blessed if they blessed him and cursed if they cursed him. Their fate was in their own hands; they could choose their response, but not its outcome. It is the way God has always worked, and still does today. Only the particulars have changed. God now works through Christ and His people, but the same basic choice faces the world as faced ancient Edom.

The judgment on Edom is pictured as a terrible slaughter, but also a sacrifice (v. 6), which alerts us to something very significant about judgment as the Bible understands it. It is not just God acting to vindicate a particular group of people. Sacrifice is about recognizing who God Himself is and giving Him His due. Judgment is not just a judicial or military act; it’s a religious act. It is God acting to claim at last the honor that is due to Him as Creator and Ruler of the world. That is why the Bible ends with a great outburst of praise to God for His righteous judgments, for they mean not only the vindication of His people, but the vindication of God Himself. This is what we ask for when we pray, as Jesus taught us, “Your kingdom come, your will be done.” In its most profound sense it is a prayer for the end of the world.

Isaiah will not let us go until he makes one final point, and the time he takes over it is no doubt calculated to impress us with its gravity: there will be no reprieve from that last and terrible judgment. Edom is set before us as a smoldering ruin, gradually overrun by nettles, brambles and wild creatures, and never rebuilt (vv. 9-17). It is a picture of utter finality. Isaiah never shrinks from his responsibility to set this terrible truth before us. In the last analysis, Isaiah’s vision is a missionary vision, and every great missionary movement has derived its urgency from this truth: the world is in rebellion against God, and without the gospel people will be lost, utterly and eternally. Judgment may be necessary and right, but it is not what God delights in or the goal He is working towards!

Isaiah 34:1-17 Reflection Questions:

What could Edom have done to be the object of such fury on God’s part?

Who are some of Israel’s enemies today? What has recently happened at the United Nations against Israel? What was the United States response?

In what ways are you building a current and active relationship with Christ?