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As faith declines, ceremonial increases: "Should I weep in the fifth month, separating
myself as I have done these so many years?" asked the ritualist in the days of Zechariah.
But what did it matter how, when and what they did, for, said the Lord: "When ye fasted
and mourned in the fifth and seventh month, even those seventy years, did ye at all fast,
unto Me, even to Me?" (Zech. 7: 3-5). And so, "Woe to Ariel", the altar-hearth of God!
Verses 5-8 graphically portray the coming of Sennacherib, his dream of conquest and
his utter defeat. The Assyrians might be likened, for their multitude, to small dust, yet
they should become like chaff that passes away suddenly (Isa. 29: 5). Those nations
that fight against Zion shall be as a dream, or night vision, when "he awaketh", a figure
that very aptly describes the difference between Sennacherib's boast and his expectation,
and what he actually received at the hand of the Lord.
From verse 9 it is evident that the people did not understand Isaiah's prophecies.
They were like those who heard Ezekiel, who said:
"Ah, Lord God! they say of me, Doth he not speak parables?" (Ezek. 20: 49).
"They are drunken; but not with wine; they stagger, but not with strong drink. For
the Lord hath poured out upon you the spirit of deep sleep" (Isa. 29: 9, 10).
Here was judicial blindness, the book had become "sealed" (verse 11), the reason and
the consequences being given in verses 13, 14:
"Wherefore the Lord said, Forasmuch as this people draw near Me with their mouth,
and with their lips do honour Me, but have removed their heart from Me, and their fear
of Me is taught by the precepts of men, therefore, behold, I will proceed to do a
marvelous work among this people, even a marvelous work and a wonder; for the
wisdom of their wise men shall perish, and the understanding of their prudent men shall
be hid" (Isa. 29: 13, 14).
Such is the "Woe".
The future "Glory" is found in verses 18-24. "In that day", as in Isa. 29: 18, "the
deaf shall hear the words of the book", "the blind shall see", and they "that erred in
spirit shall come to understanding", and "they that murmured shall learn doctrine".
Chapter 30: opens with a specific charge against these "rebellious children": "They
set out to go down into Egypt; and they have not asked at My mouth" (Isa. 30: 2). To
Egypt! once "an iron furnace" to this people and now, as Rabshakeh even taunted Israel,
"a broken reed" (II Kings 18: 21). Judah thought "to strengthen themselves in the
strength of Pharaoh, and to trust in the shadow of Egypt", but this could only end in their
"shame" and "confusion" (Isa. 30: 2, 3): "For the Egyptians shall help in vain, and to no
purpose, therefore have I cried concerning this, Their strength is to sit still" (Isa. 30: 7).
In the mistaken idea that it is an exhortation to trust the Lord, the words, "Their
strength is to sit still", have been often misapplied. The word "strength" here is Rahab, a
name given to Egypt (Psa. 87: 4). "I have named her, Rahab, sitting still." That is