The Plumb Line of Desolation
Isaiah Chapters 32-39
The Fear of the Lord
The chapters we are given for this lesson can be divided into two sections, each with their own mystery. The first section (chapters 32-36) continues from previous chapters the theme of the Day of the Lord. Already this day has been described as a cruel day (13:6-9) and a day of redemption (25:8-9). These chapters resonate with that idea of a combined day of destruction and salvation, almost continually switching back and forth in the stark contrasts of that day.
Chapter 32 begins (verses 1-8) with the renewed theme of the coming king who will restore order and bring new life to the people of God. As we have noted previously in our study of Isaiah specifically and in our approach to prophecy generally, we must remember that these words of hope where originally preached to a people in real need of hope in their daily lives. The idea of a secure future for Israel would have appealed to them, but they were human, and were therefore almost certainly more concerned for their own future in their own time. The final section of Chapter 32 (verses 14-20) speak directly to this concern as it offers comfort in a time of anguish and safety in a time of insecurity.
Chapter 33 recalls (in verses 5-6) the previous idea of the stone that is both a sure foundation (28:16) and a stumbling block (8:14-15) but adds to it the mystery of the fear of the Lord. We may be comfortable with the notion that sinners should be in terror of everlasting fire (33:14) and may even encourage God to send that fire on our enemies, who must certainly be the enemies of God. It is not so comfortable an idea when in a rare moment of perspective we remember that we are sinners ourselves (Romans 3:23). Such reflection may cause us to think more carefully about the mystery of a God who is both a loving God of creation and an angry God of destruction.
In answer to this question, the prophecy of Isaiah adds to the notion of the stone which is both the cornerstone of our salvation (Psalm 118:22) and the crushing stone of our demise (Luke 20:17-18) by introducing the the measuring line of chaos and the plumb line of destruction (34:11b). Normally, the stone, the measuring line, and the plumb bob are for constructive use, but in Isaiah and elsewhere they (2 Kings 21:13) are presented as tools of destruction as the Lord measures the earth with justice and righteousness (28:17).
Is our God then at times a loving God desiring our salvation and at other times an angry God bent on our destruction? No, our God is the One Who is (Exodus 3:14) and in whom there is no shadow of turning (James 1:17). How, then, can we understand this mystery? As we are told by Job (Job 28:20-28) that the fear of the Lord is wisdom and to depart from evil is understanding. This couplet is not intended to suggest a distinction between wisdom and understanding. Just as the opening phrase “where can wisdom be found and where is the place of understanding” contains two ways of asking the same question, the ending phrase provides two ways of expressing the same answer. To fear the Lord is to depart from evil. So, in our pursuit to understand the fear of the Lord, and we have found that the fear of the Lord is wisdom itself.
The Splendor of Our God
Chapter 35 is a beautiful, moving, calming psalm of hope. I can do no more than to urge to approach it with an open heart.
Remember, O Lord
Chapters 36-39 are largely, but not completely verbatim with 2 Kings 18:13-19:37 (See, for example Isaiah 36:1-4 and 2 Kings 18:13-17). In this, it is similar to the book of Jeremiah, the ending of which is also almost verbatim with 2 Kings (See Jeremiah 52:1-3 and 2 Kings 24:18-20). In the case of Jeremiah, it seems this more historical (as apposed to prophetic) section is appended to show the way in which the prophecy was fulfilled. This may also be the case for Isaiah. It whether the 2 Kings account is taken from Isaiah, the Isaiah account is taken from 2 Kings, or the two accounts are taken from the same common source which is now lost to us. The placement of this account roughly in the middle of the book seems surprising when compared to the Jeremiah account. There are a number of Biblical scholars who believe that our modem book of Isaiah should be divided into two or three book. The first book (by this understanding) ends in chapter 39, which would make the placement of this historical section constant with the placement in Isaiah.
Whether this section is historical or prophetic, whether it is the end of a book or the middle, it is in any case a passage of scripture and is therefore provides us “instruction in righteousness” (2 Timothy 3:16). Though it may be instructive of other topics as well, the passage clearly speaks to us of the power and nature of prayer.
The passage records for us three situations in which Hezekiah turns to the Lord in prayers. The entirety of Chapter 36 tells of the emissary sent by the king of Assyria who ridicules Hezekiah, the nation of Israel, and even the living God. In response to this, Hezekiah prays to God through the prophet Isaiah (37:1-4). In the second instance, Hezekiah receives a taunting letter from the king of Assyria. Hezekiah's response is literally to lay it before the Lord in prayer as he brings it into the temple and lays it before the Lord. Finally, when Hezekiah is Ill and on his deathbed, he prays to God and is given fifteen more years (38:1-6).
The example we are given, then, is to bring our every need to the Lord in prayer. We must be careful, however, in our interpretation of these examples. What do we say when people we know, and also we ourselves, continually go to the Lord in earnest supplication, but do not receive from God that which they desire? We are often happy to attribute this to some fault in the supplicant; this is easy to believe in our own case and convenient to believe in the case of others. Often we pray but do not listen, other times we ask and cannot believe that the answer comes from God. But if we must be perfect in order to pray, then who among us can come before the Lord? The usual alternative to blaming ourselves is to blame the Lord. “It is the Lord's will.” Do we, then, serve a capricious God who arbitrarily hears the prayer of some and not the prayer of others?
There is no easy answer to this question. We could note that these three payers are surely not an exhaustive list of the prayers Hezekiah prayed in his lifetime, and may only be those prayers in which the response of the Lord was evident and immediate, but this is not a idea that gives us move encouragement. In the end I must confess that I have no idea how prayer works, and why there is at least the appearance that it works differently for some than for others; I only know that it works for me. I have through prayer experienced the power of the presence of the Living God. I do not think myself special in this regard. Just as I have faith that prayer will work for me, I believe it will also work for you.
Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. Delight thyself also in the LORD; and he shall give thee the desires of thine heart. Commit thy way unto the LORD; trust also in him; and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. (Psalms 37:3-7 KJV)
