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Fundamentals of Dispensational Truth.
(Second Series).
ISAIAH.
#12.
Woes and Glories (28: - 35:).
"Without form and void" (33:, 34:).
pp. 18 - 22
We draw near to the closing pćan of Isa 35:, but before the millennial glories of
that chapter are reached, the shadow of the Assyrian invasion is once more cast across the
prophecy and made to subserve the divine purpose.
In his commentary upon Isaiah the Rev. Alfred Jenour makes the useful suggestion
that chapter 33: is a song of triumph in which the Prophet is answered by a chorus of
the people. While he does not appear to have perceived the underlying structure of the
chapter, and we cannot therefore follow his suggested subdivisions, the principle seems
to be true.
Woe is uttered against the Spoiler (Isa. 33: 1), the chorus of praise replying,
"O Lord, be gracious unto us; we have waited for Thee; be Thou their arm (one MS
reads `our') every morning, our salvation also in the time of trouble" (Isa. 33: 2).
The Prophet resumes and speaks of the coming of the Assyrian under the familiar
figure of a plague of caterpillars and locusts. This again is answered by the chorus of
praise:
"The Lord is exalted; for He dwelleth on high: he hath filled Zion with judgment and
righteousness" (Isa. 33: 5).
Next is depicted the breaking of the treaty of Sennacherib and its effects upon the Land
and once more there is a responsive chorus of praise:
"Now will I rise, saith the Lord . . . . . as thorns cut up shall they be burned in the fire"
(Isa. 33: 10-12).
The Prophet now turns to his own people. Not only will God be a consuming fire to
burn up the chaff and stubble that represented the Assyrians (Isa. 33: 11, 12), but to
His Own people, the "sinners of Zion", this fact causes fear, for they cry, "Who among us
shall dwell with the devouring fire?" (Isa. 33: 14), and the reply insists upon practical
righteousness, and that such as practice it need have no fear. Of such it is said, "He shall
dwell on high . . . . . his waters shall be sure" (Isa. 33: 16).
The Prophet lifts up his eyes, and in contrast with the stricken king of Assyrian, or
even the trustful king of Judah, he speaks of "the King in His beauty" as the glorious goal