Isaiah 36:1-22 The Enemy at the Gates

 

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?

Hebrews 4:1-11 Entering the Rest

 

As Christians, we understand there is no rest for the soul apart from Christ. When we came to God in Christ, it was like pulling into a snug harbor from a stormy sea. There is no rest for the heart apart from Christ. However, if we are candid we will admit that the initial rest has not always been our lot, because there is a difference between the primary experience of rest and living a life of rest on life’s uneven seas. Certainly this was true of those the writer of Hebrews was addressing. Their experience of Christ was not living up to expectations. Instead of rest there was turmoil. They had given up their ancient religion but were suffering for their new faith. To some it seemed that the initial experience of rest was a cruel delusion. It is to these endangered hearts that the writer now focuses his remarks in Chapter 4 as he instructs and exhorts them on participation in the rest of God. This theme has always been contemporary and will find a responsive chord in every believer’s heart – especially if he or she is sailing into the contrary winds of the world.

Chapter 4 opens with a warning based on Israel’s tragic failure in the wilderness (vv. 1-2). Israel had heard the good news brought by Caleb and Joshua that the land was theirs for the taking, however they were listening more to the other 10 that were frightened by what they saw. They simply did not trust God and so failed to enter their rest. Many, perhaps thousands, were believers (they believed in God), but only the two really trusted God and found rest. We must keep this subtle distinction between belief and trust clear is we are to understand what kind of faith is necessary to have rest in this life. The principle is so simple: the more trust, the more rest. There is not a fretful soul in the world who is trusting. Fellow Christians, there is a rest for you. It’s not beyond your capacity. You can have it if you wish.

Note first that he twice quotes Psalm 95:11 – “They shall not enter My rest” (vv. 3, 5). His purpose is not to imply that his readers will not enter the rest, but rather to show that God calls the rest being offered “My rest” because it is the rest He Himself enjoys. This in itself is a stupendous revelation. It means that when we are given rest by Him, it is not simply a relaxation of tensions, but a rest that is qualitatively the same rest God enjoys – His personal rest He shares with us! The sublime fact that we share God’s personal rest, the rest He enjoys, ought to set our hearts racing!

The character of God’s rest is the ideal of all rests. First, it is joyous. Job 38:7 echoes the joy of the Creator that he carried into his Sabbath-rest. Second, His rest is satisfying. This is the repeated implication of His multiple assertions regarding creation that “it was good” (Genesis 1). Third, it is a working rest. God finished His great work and rested, but it was not a cessation from work, but rather the proper repose that comes from completing a great work. Jesus referred to His Father’s ongoing work in John 5:17. God’s repose is full of active toil. God rests, and in His rest He keeps working even now.

Some members of the little church had become so disheartened that they thought the rest was not available to them. It may have been available to the Israelites in the desert, they thought, or to David’s hearers when he reoffered it in Psalm 95, but rest was not really available to them in their difficult circumstances. So in verses 6-10 the author argues that the rest remains. Notice that verses 6 and 9, the opening and closing sentences of this section, assert that fact. The writer has used every angle to show his friends and us that we can know and experience this rest. If we learn anything from this text, we must understand that the rest is there is we want it (v. 9). Praise to the Father, Son, and Holy Spirit!

The writer properly closes this section with a challenge to his church (v. 11). How then, do we “strive” (or, as some translations have it, “do our utmost”) “to enter that rest”? Our passage suggests two things. First, we must do our utmost to focus on the rest. We must strive to comprehend that it is a divine rest – the rest that God personally enjoys. It is joyous, satisfying, and productive. We must do our utmost to grasp this. There is no room for mental laziness. Second, we must do our utmost to combine the hearing of the good news of the offered rest with genuine faith – that is, belief plus trust. In the midst of life’s uneven seas, we are called, as was the early church, to believe in the mighty God of the exodus, He who parted the seas, brought forth water from a rock, and fed His people with manna. Even more, we are to believe in the Bread of Heaven who gave His life for us and rose from the dead and ascended to God in mighty power. Do we believe that our God is such a God? Do we really believe it with all our heart? We must make every effort to do so!

Finally, can we add to this belief trust? This was the bottom line for the wavering church. Could they trust God to take care of them? There is no rest in this life without trust.

Hebrews 4:1-11 Reflection Questions:

When you were a new Christian did you ever experience “rough seas” like the Hebrews was experiencing?

What is the greatest problem you face? Do you believe God can meet it? Can you, will you, trust Him?