{"id":901,"date":"2018-01-30T12:50:14","date_gmt":"2018-01-30T11:50:14","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=901"},"modified":"2018-01-30T12:55:02","modified_gmt":"2018-01-30T11:55:02","slug":"commentary-on-isaiah-6","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/commentary-on-isaiah-6\/","title":{"rendered":"Commentary on Isaiah"},"content":{"rendered":"

Dr. D.L. Cooper Commentary On Isaiah
\n<\/span><\/p>\n

Biblical Research Monthly- August, 1944
\n
THE BOOK OF WOES
\n<\/span>
Chapters 28-35
\nPronouncement of Woes<\/i><\/span><\/p>\n
\n
\n
\n
\n
    \n
  1. \n
      \n
    1. First Woe — 28:1-29<\/li>\n
    2. Second Woe — 29:1-24<\/li>\n
    3. Third Woe — 30:1-33<\/li>\n
    4. Fourth Woe — 31:1-32:20<\/li>\n
    5. Fifth Woe — 33:1-24<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

      Aftermath<\/i><\/p>\n

        \n
      1. \n
          \n
        1. World Judgment–34:1-17<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

          Epilogue<\/i><\/p>\n

            \n
          1. \n
              \n
            1. World Blessing–35:1-10<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n<\/blockquote>\n<\/blockquote>\n<\/blockquote>\n<\/blockquote>\n

              <\/center>
              \n<\/span><\/p>\n

              IN OUR EXPOSITION OF THE BOOK OF ISAIAH we have now come to a new section, chapters 28-35. The oracles contained in this portion of the book were spoken during the reign of King Hezekiah of Jerusalem and reflect the conditions of the first part of his reign–before the fall of Samaria. Chapters 36-39 came out of the events of the fatal fourteenth year of Hezekiah’s reign and faithfully reflect the conditions of the kingdom from that time to the close. Thus chapters 28-39 echo the situation in Israel during the reign of Hezekiah, as chapters 7-12 (the Book of Immanuel) do in regard to the times of Ahaz, when those early oracles were spoken.<\/p>\n

              Isaiah, chapters 28-35, has been properly called the „Book of Woes,“ because each of the oracles, with the exception of chapters 34 and 35, begin with this ominous word. Chapters 28-33 consist of separate oracles directed at Samaria, the capital of the northern kingdom, Jerusalem, the capital of the southern kingdom, and Ninevah, the royal city of the great Assyrian empire, which was in Isaiah’s time threatening the security of Israel. Chapter 34, as we shall learn, deals with the world situation in the end-time and singles out Edom, an inveterate enemy of Israel, as a typical nation upon whom God’s judgments will fall. In contrast with these world judgments is the prediction of chapter 35 which deals with the great Kingdom Age when the curse will be lifted and the glory of God will encircle the globe.<\/p>\n

              In each of these oracles the prophet dealt with the situation which was confronting him and the nation at that time and then blended these predictions with prophecies regarding the world-wide situation of Israel during the final Tribulation from which she will eventually be delivered. We have in these chapters, as we find throughout the prophetic word, applications of the „law of double reference,“ which enabled the prophet to blend predictions and descriptions of both the immediate and remote situations. A failure to recognize this law of the prophetic word throws the pictures of the prophets out of focus, but a proper understanding and a recognition of this law instantly bring their predictions into sharp focus. Micah, as all Bible students know, was a contemporary of Isaiah’s, for his ministry fell in the days of Jotham, Ahaz, and Hezekiah. A close examination of the Book of Micah reveals the fact that there is reflected in it the same situation which we see in Isaiah, chapters 28-35. One who is eager to get a clear understanding of the situation of these chapters would do well in studying the Book of Micah in connection with our study of this portion of Isaiah.<\/p>\n


              \nI. THE FIRST WOE 28:1-29<\/p>\n

              1. The Prediction Concerning Samaria (vss. 1-6)<\/center><\/p>\n

              The prophet began his oracle on this occasion by uttering a prediction concerning Samaria, the capital of the northern kingdom. This is found in 28:1-6. Having dealt with that phase of his subject, he turned to Jerusalem and the leaders of the southern kingdom and hurled his invectives against them, because of their sinfulness (vss. 7-13). He then followed this denunciation by a prediction concerning the fate of the southern kingdom, which finally in the end-time will be gloriously delivered. The oracle concludes with a parable drawn from the vegetable kingdom and which sets forth the great truth that God, under His moral government of the universe, must allow nature to take its course (vss. 23-29).<\/p>\n

              I have visited the ancient site of Samaria on two occasions. If one will think of a wooden nut bowl which has a central cone, one will have a perfect picture of Samaria as it is located in a great valley which surrounds it. This valley is so very nearly perfect and uniform in its encircling the mountain that it almost looks as if it were artificial. The same thing is true with reference to Lachish, which likewise is located in a circular valley.<\/p>\n

              On the top of the hill of Samaria the city was located. In the valley surrounding it and on the sloping hills constituting the inside of this bowl-shaped valley were vineyards and orchards, together with vegetable gardens, in the days of Isaiah. The correctness of this statement is reflected in the prophet’s description of Samaria and its environs.<\/p>\n

              In Isaiah 28:2-4 is a prediction that there was a mighty and a strong one who would come against Samaria „as a tempest of hail, a destroying storm, as a tempest of mighty waters overflowing.“ A glance at profane history shows that the one here referred to was none other than Sennacherib, the king of Assyria, with his armed might. This monarch would upon first sight of Samaria do with it as one does when he sees the first ripe fig in the summer–pull it immediately and devour it. When we read the historical account in II Kings, chapters 17 and 18, and glance at the Assyrian monuments, we see that Shalmaneser was the one who started the siege against Samaria and the northern kingdom, but that Sennacherib was the one who actually completed the job. But the prediction is correct in stating that the king of Assyria would grasp this first ripe fig of Samaria and devour it.<\/p>\n

              In verses 5 and 6 the prophet gave promise that, „In that day will Jehovah of hosts become a crown of glory … and a spirit of justice to him that sitteth in judgment, and strength to them that turn back the battle at the gate.“ The Lord did not become this to Israel when the northern kingdom fell nor to the southern kingdom when it went down under the sledge-hammer blows of the Babylonians. Since the Word of God will be fulfilled literally as God has spoken and since this portion of the prophecy has not been fulfilled, we can come to no other conclusion than that this is a description of the final siege and distress of Israel in the Tribulation, at the close of which God will, when Israel accepts Him and acknowledges her national sin, restore her to her proper place and become a crown of glory to her. Thus in this initial paragraph we see the first illustration of the „law of double reference“ in our present section of Isaiah.<\/p>\n

              2. The Oracle Against Jerusalem (vss. 7-29)<\/center><\/p>\n

              Having set forth the future concerning Samaria, as we have just seen, the prophet then looked at the southern kingdom, especially to the leaders, both political and religious, and directed an oracle against them. In verses 7 and 8 he described the immoral, drunken lives of the corrupt priesthood at Jerusalem. We must take this language literally because there is nothing in the context to indicate otherwise. The clergy therefore in that day was but a group of drunkards who held their positions as the religious leaders, but who had sunk to the very depths of sin.<\/p>\n

              They resented the prophet’s holding before the people the Holy One of Israel and, in a sneering mocking manner, asked the question, „Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts?“ (vs. 9). The reason for their asking these questions was that Isaiah spoke very plainly and distinctly in order that everyone might get the message; but they assumed that he was endeavoring to instruct them as a teacher would small children. Thus they spoke of his teaching with „precept upon precept … here a little, there a little“ … the kindergarten method. They considered themselves as full-grown men and able to comprehend anything.<\/p>\n

              Then the prophet declared in verses 11-13 that, since they did not like his teaching, God would speak to them in an entirely different manner–„by men of strange lips and with another tongue“ (vs. 11). The ones here referred to can be none other than the Assyrians, whose language was indeed strange to the Hebrews. Of course this is a play upon words. Isaiah had been talking to them, delivering the oracles of God. They did not like the message thus delivered; therefore the prophet said that God would speak to them in a different manner–by sending this foreign aggressor and dictator with all his armed force against them. Thus the invasion by Sennacherib was God’s message delivered in the sternest manner possible.<\/p>\n

              God was thus going to deal with His people–because of their continuing in sin–although He had promised that He would give them rest in the land of Canaan. Had Israel been faithful to God, He would have fulfilled the promises offered to her in such passages as Leviticus, chapter 26, and Deuteronomy, chapter 28.<\/p>\n

              Since God was forced to speak to her in such drastic language as that of an invasion by a foreign dictator, the Lord declared that He would have to continue in speaking to her „precept upon precept … line upon line … here a little, there a little; that they may go, and fall backward, and be broken, and snared, and taken“ (vs. 13).<\/p>\n

              HAVING dealt with the jeering, mocking taunts of the drunken priests (vss. 7-13), the prophet began to lay before the people the Assyrian invasion, the second coming of Messiah, and the final purging of Israel in the Tribulation. That he was still addressing these scoffers in Jerusalem is evident from verse 14: „Wherefore hear the word of Jehovah, ye scoffers, that rule this people that is in Jerusalem …“ When one reads the entire Book of Isaiah, one sees that these leaders refused to take the prophet’s message seriously. He kept threatening them with the judgment of God and their going down to Sheol, as may be seen from Isaiah 5:14. Moreover he kept holding the Holy One of Israel up to their gaze, which thing they disdained. Thus in mockery they taunted the prophet by saying that they had made a covenant with death and were in perfect agreement with Sheol. Hence his threat that they would go down to Sheol and suffer the punishment of the lost, they declared, had no force for them. One can see from the latter part of 28:15 an echo of what the prophet had also said to them; namely, that they were simply hiding under a refuge of lies and falsehoods. But these leaders had perverted ideas of truthfulness and the standards of righteousness. Regardless of how the prophet delivered his message, these profane drunken priests would break the force of the divine utterances.<\/p>\n

              Since they were taking such an attitude toward the truth of God, it was impossible for them to see the correctness of any of God’s utterances. Being in this condition they would be utterly, declared the prophet, unable to recognize the Messiah when He would appear. He thus called their attention to the first coming of Messiah in the following words:<\/p>\n

              „Therefore thus saith the Lord Jehovah, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone of sure foundation: he that believeth shall not be in haste“ (vs. 16).<\/p>\n

              An examination of this prophecy shows that it related to the first coming of our Lord. It was impossible for those mockers who were ruling Jerusalem in Isaiah’s day to recognize the Messiah, had He come in their day. Moreover, it was impossible for those of the same character of the first century to recognize the Messiah when He actually did make His appearance. But the one who believed God and who was following the light which he had would not be in haste but would trust the Messiah for his salvation and protection.<\/p>\n

              In verse 17, however, the prophet went forward in his vision and described the second coming of our Lord in the following words:<\/p>\n

              „And I will make justice the line, and righteousness the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place.“<\/p>\n

              In order for one to see the real significance of this verse, he should read II Kings 21:1-15, especially verse 13. In the language of this historical account and this prophecy we see that the line of justice and the plummet of righteousness and their being used refer to God’s destructive judgments which He will bring upon the nation in purging all the wicked from Israel. Since verse 16 refers to the events of the first coming of Messiah and verse 17 to those of His return, we know that the entire Christian Dispensation intervenes between the events of verses 16 and 17. The prophet very frequently blended descriptions of the two comings of our Lord into a single picture as he has done here.<\/p>\n

              The leaders of Israel in the end-time will enter a covenant with death and with Sheol will they be in agreement when they make the covenant with the Antichrist, to which fact the Prophet Daniel referred in Daniel 9:27. But that covenant will not protect the people of Israel of the future. It will be the occasion, on the other hand, of special judgments coming upon those who thus enter such an agreement with this future world dictator.<\/p>\n

              As often therefore as the scourge will pass through the land of Israel, it will bring desolation to the country. Israel’s plight at that time will be indeed pitiable. Her situation is represented by a man who is endeavoring to rest on a bed that is too short and under cover that is too narrow. Thus the bed and the covering of the agreement with the Antichrist will be insufficient for the protection of those relying thereupon.<\/p>\n

              According to verse 21 God will bring a signal victory for the faithful remnant of Israel as He did in the past, when He intervened in her behalf (see II Sam. 5:17-21; Joshua 10:10-14). When Israel looks to the Messiah and pleads for Him to return, having confessed her national sin, He will come and bring this marvelous deliverance.<\/p>\n

              That the prophet is looking forward to the time of the Tribulation and God’s universal judgments upon the earth is evident from verse 22, in which the prophet declared, „For a decree of destruction have I heard from the Lord, Jehovah of hosts, upon the whole earth.“<\/p>\n

              IN VERSES 23-29 the prophet used a parable drawn from the field of agriculture. God has instituted the laws which govern the life of plants and vegetables. There is a time to plow, to harrow, to plant, to cultivate, and to reap. Finally the grain must be ground and cooked. Man has learned God’s method of furnishing him with his daily bread. He therefore cooperates with God by planting, cultivating, and harvesting his crops. The God of the harvest is also the God controlling the spiritual and the moral realms. He heads a moral government. He uses spiritual and moral suasion to induce men to do the right thing. The Lord never forces any man’s will. If one is determined to pursue his own course, irrespective of all that God says or does, he must reap what he has sowed (Gal. 6:7). The rulers of Israel had sowed the wrong kind of seed. The God of nature, as already stated, is also the God of the spiritual and the moral realms. As nature must take its course in the vegetable kingdom, so the principles operative in these realms must take their course. God has had to deal with Israel according to her life and action throughout the past and will continue to do so. Finally in the Tribulation He will be forced by her action and attitude to deal drastically with her by sending the judgments of the Tribulation, which will purge out all the wicked. He will gather the wheat from His threshing floor into His garner, but the chaff He will burn with unquenchable fire. Then those who are represented by the kernels of wheat will be allowed to enter the kingdom prepared from the foundation of the world for the righteous. They will shine forth in that kingdom of glory as the stars of the firmament. Thus nature in God’s moral and spiritual realm will take its course and bring its full fruition.<\/p>\n


              \nII. THE SECOND WOE (29:1-24)<\/center><\/p>\n

              Chapter 29 constitutes the second woe. In our translation, however, appears the word „Ho“ in the text but „woe“ in the footnote. The same word in the original occurs here as appears in the other verses where it is translated „woe.“ It should be thus rendered here also. Although chapter 29 constitutes this second woe, the same word appears in verse 15 of the chapter, but it is simply a reiteration of the thought and does not start another oracle of judgment.<\/p>\n

              The Prophet Isaiah declared, „Woe to Ariel, Ariel, the city where David encamped!“ What is the significance of „Ariel?“ According to its derivation it means either the hearth of God or the lion of God. It is not likely that it means the lion of God here because city is feminine in the original and according to usage, had Isaiah this idea in mind, he would have said the „lioness“ of God–which thing he did not do. It is therefore not likely that he had that comparison in mind.<\/p>\n

              Since this same word occurs in Ezekiel 43:15 and refers to the top of the great altar in the Millennial Age and since in Isaiah 31:9 Jerusalem is represented as a furnace where the fires of God’s wrath will burn, it is most likely that our prophet here thought of Jerusalem as the hearth of God. When the Jew thought of Jerusalem, he thought of the Temple first and of the great altar on which the sacrifices were offered to make atonement for them. Thus in the minds of the Hebrews the fire consuming their offerings stood out in bold relief. The transition from this idea to that of comparing the city to a furnace where the fire burns intensely was very easy. In fact, it is simply a play upon words. The fire upon the altar consumed the offerings, especially the whole burnt offerings. These were authorized by the Lord. With this thought as a background, the prophet’s mind easily conceived of Jerusalem as a great altar upon which God would burn and consume the dross of the nation–the wicked–and would refine His people and bring them forth as pure gold. Malachi expressed this thought in 3:1-6.<\/p>\n

              This hearth of God is the city where David camped and where the feasts of Jehovah were observed. Shiloh was the place where the worship of God was conducted after Israel left the plains of Jericho. Finally in the days of David God selected Jerusalem out of all other places for placing His name there.<\/p>\n

              The prediction according to verse 2 foretells distress, lamentation, and mourning; but through this period of purging Jerusalem shall come forth and become His real hearth.<\/p>\n

              How will this be done? According to verse 3 it will be done by God’s having it besieged. It is God who does it. How does He do that? An examination of verses 5-8 shows that He brings the nations of the world to fight against it. Micah foretold the same event but used a different figure (Micah 4:11-13). Here the prophet thought of Jerusalem as a threshing floor and the nations as sheaves of wheat which are to be brought there and to be threshed by Israel, the faithful remnant, who will be supported and strengthened by the Almighty. Zechariah also foretold the siege of Jerusalem in the day of Jehovah (Zech. 12:1 ff).<\/p>\n

              According to Isaiah 29:4 the people of Israel are thought of in terms of their mother city which is crushed into the earth and speaks out of the dust, in sepulchral tones, as if she were utterly crushed and as if the spirit had left the body. To such dire extremity will the nation be reduced during the final siege. The nations will gather in the land of Israel in order to exterminate her from the face of the globe. They will attempt to take the wealth and the riches which she will possess in her own land. They will attack the Jews, especially prompted by this motive, but will not realize that they are unconscious tools in the hand of God as was Sennacherib (see Isa. 10:5-7).<\/p>\n

              Suddenly the great hosts of the armies of the world, engaged in the mightiest conflict of all the ages, will be utterly destroyed. This prediction is seen in verses 5-8 of the prophecy which we are now studying. The Lord will use the forces of nature in the destruction and overthrow of these nations. This is seen in verse 6:<\/p>\n

              „She shall be visited of Jehovah of hosts with thunder, and with earthquake, and great noise, with whirl wind and tempest, and the flame of a devouring fire.“<\/p>\n

              When we study this passage in the light of related ones, we see that this conflict ends with the personal appearance of the Lord Jehovah, the Lord Jesus Christ, appearing in flaming fire, taking vengeance on all who knew not God and who obey not the gospel of our Lord and Saviour Jesus Christ. Thus will be destroyed all anti-Semitic nations. Their dream of conquest and loot is represented by a man who dreams that he eats but, when he wakes, he is still hungry.<\/p>\n

              In verses 9-12 the prophet showed why God must allow these calamities to come upon Israel: „Tarry ye and wonder; take your pleasure and be blind: they are drunken, but not with wine; they stagger, but not with strong drink“ (vs. 9).<\/p>\n

              From this verse we see that the people are told to go on in their own way and to take their pleasure because they are blind and unable to appreciate the situation in which they find themselves. They are drunken–senseless; they are blind, because God has poured out upon them the spirit of deep sleep; they cannot comprehend the message of God’s Holy Word. This is an example of judicial blindness. When men who have had opportunities of knowing the will of God refuse it and prefer something else, He brings spiritual blindness upon them as a judgment and punishment. The same thing is seen in Isaiah, chapter 66, verses 3 and 4:<\/p>\n

              … Yea, they have chosen their own ways, and their soul delighteth in their abominations: 4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not.“<\/p>\n

              A person cannot afford to refuse the light which God brings to him and to choose his own way. Judicial blindness and judgment for such are inevitable. Regardless of how much education a man may have and how brilliant he may be, unless he has the will to do the will of God he cannot understand the message of the Scriptures nor see their divine origin (John 7:17). On the other hand, if one wills to do the will of God, the Lord will open his eyes and enable him to see the divine origin of the revelation and will enable him also to comprehend its message–sufficiently to accept His salvation and to glorify Him.<\/p>\n

              According to this prediction Israel as a nation will be utterly blind and will be unable to understand the message of the Word of God. The educated will admit that they do not understand what God has said; the uneducated likewise will confess their inability to grasp the message. While this condition will characterize Israel as a nation, there will be the faithful remnant which desires truth above everything else. To this portion of the nation the light of God will burst in upon their souls.<\/p>\n

              In verses 13 and 14 the prophet lays bare one of the principal reasons for people’s being unable to understand the Word. In the case of Israel, as these verses show, what the people know of God will have been taught them by rote. They draw near to God with their lips but their hearts are far from Him. They hold to the ancient faith because they are born Jews and have been taught their religion by rote. They do not take spiritual matters seriously. They hold to a form of godliness but deny the power thereof. What is here said of the Jews of the end-time might also be addressed to many who profess Christianity. All too many people are what they are religiously and believe as they do simply because they have been taught it from childhood and have not made any personal investigation to determine whether or not that which they have been taught is really set forth in the Word. To all such people the working of God in nature and in history–in current events–is hidden. This God declares:<\/p>\n

              „Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid“ (Isa. 29:14).<\/p>\n

              God constantly works and overrules in the affairs of men. In the end of this age and in the Tribulation He will step out, figuratively speaking, into the great arena of human endeavor in a new way and direct affairs to the advancement of His plan. Nevertheless the great bulk of the people will not be able to detect His presence but will go on in their delusions, pursuing their own pleasures. Isaiah was a great statesman and prophet. Assyria, as we have already seen in former articles, was threatening the nation of Israel. There were two political parties among the people–the pro-Assyrian and the pro-Egyptian. The former wanted to placate and appease the Assyrians in order to avoid calamity. The latter wanted to call in Egyptian aid against the aggressor. Isaiah condemned both policies and insisted upon the nation’s looking to God for deliverance in the crisis. As we shall see in our next study, the pro-Egyptian party had already sent in a secret manner a deputation with large gifts to Egypt in order to procure military aid. Isaiah shows that he knew of their secret plottings and condemned them (Isa. 29:15,16). In their attempting to solve their national problem this way, they were turning things upside down and were considering God, the great Potter, no more than the clay which is shaped by the potter. People do that very thing today–most unfortunately and tragically.<\/p>\n

              IN THE next paragraph (vss. 17-21) the prophet looked through the centuries beyond the time of crisis of the Tribulation, through which Israel must pass, and he saw the dawn of the perfect day, the great Millennial Age. In comparison with eternity the time intervening between the prophet’s day and that of the great Millennial Age is very short. Hence he asked: „Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?“ During the present distresses time drags upon the souls of men. But in comparison with all eternity our little disappointment and sorrows fade into insignificance and time seems to be but a tiny speck of eternity.<\/p>\n

              When that era comes, the curse will be lifted and men’s bodies will be perfect. „And in that day shall the deaf hear … the eyes of the blind shall see … the meek also shall increase their joy in Jehovah, and the poor among men shall rejoice in the Holy One of Israel“ (29:18,19). At that time all oppression will cease. The „terrible ones“ will have been rooted out of the earth and men of little minds and sinister motives will no longer exist.<\/p>\n

              IN THE final paragraph of our chapter (vss. 22-24) the prophet looked forward to the great Millennial Age and he saw Jacob in the kingdom of God. Surrounding him will be his children, the redeemed Israelites–those who have been saved through the centuries and those who will be living during the Millennial Age–who will be, according to promise, like the stars of heaven for multitude. This passage therefore presupposes the resurrection of the righteous and the increase of the nation according to promise.<\/p>\n

              Thus Israel in association with the patriarch of old, from whom the race sprang, will be „the work of my [Jehovah’s] hands.“ God is overruling in the lives of all men. We are indeed the clay whereas He is the Divine Potter. If men will yield their hearts and lives to Him, He will make them into vessels of honor fit for the Master’s use; if they do not yield completely, He will then make a less honorable vessel out of them; but, if they will not yield to Him at all and accept the salvation which He offers freely through the Lord Jesus Christ, then of course they will be banished from His presence and from the glory of His might forever.<\/p>\n

              When she is thus saved, according to verses 23 and 24, she–all the saved of Israel–„shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel.“ In that time they will never err in spirit nor misunderstand any situation. Great will be those days.<\/p>\n

              According to the signs of the times this present age is drawing rapidly to a close. The storm clouds of the Tribulation Period already are beginning to settle down upon the world. The „day of the Lord“ will continue for seven years but will be followed by the marvelous Kingdom Age when the glory of God will cover the earth as the waters cover the sea.<\/p>\n

              <\/center><\/center> <\/p>\n

               <\/p>\n

              \n

               <\/p>\n

              Dr. D.L. Cooper Commentary On Isaiah
              \n<\/span><\/p>\n

              Biblical Research Monthly-September 1944
              \n<\/span>

              \n<\/span>

              \nTHE BOOK OF WOES
              \n<\/span>
              Chapters 28-35
              \n<\/span>
              <\/p>\n
              \n
              \n
              \n
              \n
                \n
              1. THIRD WOE — 30:1-33<\/li>\n
              2. FOURTH WOE — 31:1-32:20<\/li>\n<\/ol>\n<\/blockquote>\n<\/blockquote>\n<\/blockquote>\n<\/blockquote>\n

                <\/center><\/p>\n

                \nLAST MONTH, in our study of the Book of Isaiah, we took up the subject of „The Book of Woes“–chapters 28-35–discussing the first two woes found in chapters 28 and 29. We are now to examine the third and fourth „Woes“ of this series which are found in chapters 30-32 inclusive. The first of these is found in chapter 30, the second in chapters 31 and 32.<\/p>\n

                As was stated in the preceding installment, this „Book of Woes“ deals with the situation which confronted the kingdom of Judah in the early years of the reign of King Hezekiah, before the fall of Samaria the siege of which began in the sixth year of Hezekiah. Isaiah saw that the Assyrian monarch, Sennacherib, would overrun not only the northern kingdom of Israel but also the southern kingdom of Judah. In view of the ominous maneuverings of Sennacherib the pro-Egyptian party at Jerusalem was frantically endeavoring to obtain military aid from Egypt in order to meet the oncoming crisis. That which was only in a veiled manner referred to in Isaiah 29:15,16 is clearly stated in chapters 30 and 31 and is condemned in the severest terms.<\/p>\n


                \nIII. THE THIRD WOE (30:1-33)<\/center><\/p>\n

                Isaiah addressed personally the pro Egyptian party and their supporters and called them „rebellious children“ who refused to take counsel of Jehovah and who had made a league, not with the Spirit of God but with the Egyptians. In doing so they were adding sin to sin. Moreover, in depending upon Egypt for strength for the coming crisis they were leaning upon the arm of flesh which would result in their undoing and which would not in the least aid the nation.<\/p>\n

                In verses 6 and 7 we have the burden concerning the „beasts of the South.“ There is some discussion as to the meaning of this phrase. Some think that it refers to the train of camels and asses that are mentioned in the passage. On the other hand, some commentators think that this is a reference to Egypt. As is well known, Egypt was a dual monarchy, consisting of the Upper and the Lower Kingdoms. I am of the opinion that our phrase has this signification.<\/p>\n

                As mentioned in 30:4, the ambassadors whom the pro-Egyptian party had sent to Egypt were already sitting in conference with the representatives of the Egyptian crown at both Zoan and Hanes. Evidently they had hastened on their journey to Egypt and had arrived before the train of asses and camels had reached their destination. The prophet sees the slowly moving caravan laden with the riches of Jerusalem as they wended their way across the desert toward Egypt. They were bearing the price of military assistance.<\/p>\n

                The desert lying between Palestine and Egypt is indeed a dreary spot. I have passed through it myself and can testify to that fact. Isaiah spoke of it as „the land of trouble and anguish, from whence come the lioness and the lion, the viper and fiery flying serpent.“ The weary beasts constituting this caravan had to pass through this wasteland in carrying a heavy burden for the purpose of purchasing Egyptian aid. Isaiah, however, said that their efforts would be futile because Egypt would not assist them.<\/p>\n

                Because Israel is a rebellious people (and has been from the very beginning), God instructed Isaiah to write a special message concerning them, first upon a tablet, and then to inscribe it in a book. It is quite likely that the tablet to which reference is made was none other than a clay tablet upon which the message in cuneiform would be inscribed. Archaeologists have dug up at several places samples of clay tablets which were used late in the history of Israel. These of course are similar to the ones that have been dug up at Tel-el-Amarna in Egypt, at Boghaz-Keui in Asia Minor, and in Mesopotamia. But he was also to write the message in a book, which thing he has done. The book referred to is the Book of Isaiah, which we now possess. The special message concerning Israel which was written was that they were a rebellious people, lying children, who would not hear the law of Jehovah and who would attempt to intimidate the seers and the prophets and cause them not to speak forth faithfully the Word of God. The people were willing to listen to smooth messages which only tickled the ears but which did not hold before them the Holy One of Israel. Human nature is the same today as yesterday and as it has been since the Fall. Men do not wish to be reminded that God is a holy God, for such a Being will demand holiness in return in His people. Thus the leaders in Israel kept warning Isaiah and insisting upon his ceasing talking about the Holy One of Israel. Many people today take the same attitude toward the Word and the service of God as did the Jews of Isaiah’s day.<\/p>\n

                Because of this attitude the prophet was instructed to inform the people that God would not forgive them but would hold them personally responsible for their iniquity and sin. He illustrated the sudden coming of the punishment by the falling of a wall which was bulging forth, and the result of the judgment by the breaking of a potter’s vessel (vss. 13,14). Of course the Lord carried out this threat in due time.<\/p>\n

                SOME former occasions God had spoken to Israel through Isaiah and had warned against all efforts to procure aid and assistance from military alliances that might be effected. In this previous oracle the Holy One of Israel had said, „In returning and rest shall ye be saved; in quietness and in confidence shall be your strength“ (vs. 15). Even after the ambassadors had left, God said for the nation to recall them and to remain at home, trusting Him. If they did, they would be secure and would be delivered by the Lord from their foes. Moreover, the Lord urged them to be quiet and to remain in confidence; for whenever they took that attitude, He could work in their behalf, but they would not. They were relying on the arm of flesh and would not trust in their God. When the prophet suggested that they recall their ambassadors and that they remain at home quietly trusting God, they spoke out frankly and said that they would not.<\/p>\n

                The one who comes to God must believe that He is and that He is a rewarder of those who seek after Him. No one can please God without faith. The Lord delights to exercise our faith and our trust. If one trusts, he does not worry; if he worries, he does not trust. When Israel said that she would not trust God but would flee upon horses, the Lord declared that, since she had taken this attitude, they would have to flee. He assured them, however, that their pursuers and their persecutors would be swifter than they and that a great calamity would overcome them; for, „One thousand shall flee at the threat of one; at the threat of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill“ (vs. 17). Every sin and disobedience receives a just recompense of reward. God must deal with man according to the merits of his case.<\/p>\n

                The Lord is very much concerned about all His people. He never willingly afflicts the children of men. It grieves His heart to punish any of His children. Humanly speaking, the Lord is reluctant to punish them but endures with long-suffering until He cannot act otherwise than to bring summary judgment upon them.<\/p>\n

                He must wait very frequently in order that He might pour out the fullness of His blessings upon His people. This is true of the people of God today and is also correct with reference to Israel, for the prophet declared, „And therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: for Jehovah is a God of justice; blessed are all they that wait for him“ (vs. 18). Nothing would delight the heart of God more than their letting him have full possession of their lives and working in and through them His plans and purposes in His effort to reach others. He longs to be gracious to everyone who has come to Him; but unfortunately most of His people by their lack of surrender will not allow Him to have His way in their lives. Such is the declaration found in this quotation. God has longed to be gracious to Israel, but He could not; He has wanted to have mercy upon her, but she would not allow Him to do so. These statements are in perfect accord with the declaration of the Lord Jesus in Matthew 23:37-39. In this passage He declared that He often wished to gather the Jewish people as a hen does her chickens under her wings but they would not.<\/p>\n

                For these nineteen hundred years He has been anxiously awaiting the time when Israel will exalt Him in order that He might extend His grace and comfort to her and deliver her from all her troubles. The Lord cannot ignore, moral facts and spiritual principles. His holiness will not allow His dispensing His blessings indiscriminately upon even those who are called by His name. His holiness and His demand for purity on the part of His people are a check upon His love and mercy. For nineteen hundred years the Lord Jesus has been eager to be gracious to His Chosen People who are scattered to the four corners of the earth; but He can never be gracious and merciful to them until they exalt Him, for He is a God of justice.<\/p>\n

                But according to Isaiah 30:19 the time will come when He will have mercy upon His people and will restore them to their accustomed place–to the land which He gave to Abraham and his seed for a permanent possession.<\/p>\n

                „Man’s extremity is God’s opportunity.“ The Lord will have His opportunity with Israel in the time of the Tribulation. In verses 20 and 21 of our chapter the prophet declared:<\/p>\n

                „And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden any more, but thine eyes shall see thy teachers; 21 and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and, when ye turn to the left.“<\/p>\n

                The time when Israel eats the bread of adversity and drinks the water of affliction is none other than the Tribulation Period. At that time the Lord will have teachers, faithful men, who will minister especially to Israel, pointing her to the way in which she should go. As I read this passage in the light of parallel scriptures, especially Revelation, chapter 7, I am convinced that these teachers who are here referred to are none other than the 144,000 Jewish evangelists to whom we are now giving the gospel. They will not seek the favor of anyone nor fear men, but will give forth the Word of God faithfully. They will therefore instruct the penitent remnant of Israel how she should go. When Israel is thus brought to her extremity, she will turn from all of her idolatry–not simply the grosser forms but its more civilized aspects, such as covetousness, which is idolatry. This is asserted in 30:22.<\/p>\n

                In the paragraph consisting of verses 23-26 we have a beautiful picture of the ideal conditions which will obtain during the Millennial Age. At the time of Israel’s conversion God will lift the curse from the earth and will restore normal conditions, which existed prior to man’s disobedience. We are therefore told, according to verse 23 and many other passages of scripture, that the Lord will give the rain in the proper season and that there will be an abundance of crops because the earth will give forth its full strength. Moreover, there will be plenty of food for the cattle and the other animals. They will be given the very best, as we see in verse 24. There will be no desert or barren mountains for brooks and streams of water, as is seen in verse 25, shall gush forth from the bowels of the earth at the end of this period of slaughter.<\/p>\n

                At the present time we often have dark, gloomy, dismal days, especially in certain sections of the world. When that day arrives the moon will give a brighter light. So will the sun. Atmospheric conditions will be entirely different from what they are now. This will all occur, according to verse 26, „in the day that Jehovah bindeth up the hurt of his people, and healeth the stroke of their wound.“ As we learn from other portions of the Word, the Lord will heal His people when they acknowledge their national sin and plead for forgiveness. See Leviticus 26:40; Hosea 5:15-6:3; and Matthew 23:37-39.<\/p>\n

                In the last paragraph of this chapter, we see a striking prediction of the second coming of our Lord. In fact, one of the most graphic pictures of that coming is found in verses 27 and 28: „Behold, the name of Jehovah cometh from far, burning with his anger, and in thick rising smoke; his lips are full of indignation, and his tongue is as a devouring fire; 28 and his breath is as an overflowing stream, that reacheth even unto the neck, to sift the nations with the sieve of destruction: and a bridle that causeth to err <\/span>shall be<\/i><\/span> in the jaws of the peoples.“<\/p>\n

                The reader should note the fact that „the name of Jehovah cometh from far.“ An examination of this scripture shows that „the name of Jehovah“ is but another way of speaking of Jehovah himself. When anyone investigates this passage and compares it with other predictions in the Word, he sees that the one here called Jehovah is none other than the Lord Jesus Christ. Moreover, when he studies these verses carefully in the light of parallel passages of the Word, he sees that this is a prediction of the second coming of our Lord when He shall come in flaming fire taking vengeance on all who know not God and who obey not the gospel of the Lord Jesus Christ.<\/p>\n

                When He comes in fulfillment of this prediction, He will sift the nations with the sieve of destruction and will destroy the bridle that is in the jaws of the people and that causes them to err. The Lord will take into His omnipotent grip the entire world situation, will rectify all wrong, and adjust all differences. At that time He will set up that reign of righteousness for which every earnest heart yearns.<\/p>\n

                When anyone reads verse 29, he sees that the Jewish nation will at that time be joyfully expecting the Lord’s return. Let us examine it: „Ye shall have a song as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come unto the mountain of Jehovah, to the Rock of Israel.“ The prophet declared that the Jews would have „a song as in the night when a holy feast is kept.“ When will they sing this song? and when will they be Jubilant, looking forward expectantly to something wonderful in the future? It can be no other time than that which immediately precedes the second coming of our Lord.<\/p>\n

                According to this verse the entire nation existing at that time–the faithful remnant–will be joyful and happy, just as they have been through the centuries when they were going up to Jerusalem to engage in the annual festivities of the days of their solemn assembly before the Lord. Over what will they be jubilant? For what will they be looking? There is but one answer and that is: For the personal bodily return of Jehovah to the earth to deliver them. Since they will have this attitude before He comes, there is but one conclusion to which we can come, and which is that the gospel will have been given to Israel in such a way as to convince her of the truthfulness of the message. She will believe it; she will accept it; and she will rejoice in the hope of His sudden appearance.<\/p>\n

                At His coming He „will cause his glorious voice to be heard, and will show the lighting down of his arm, with the indignation of <\/span>his<\/i><\/span> anger, and the flame of a devouring fire, with a blast, and tempest, and hailstones“ when He marches into battle against the Antichrist who is here called the Assyrian (vs. 31). The Assyrian of Isaiah’s day was the dominant figure upon the political horizon and represented world dominion of that day and time. From other scriptures we know that there will be a Roman prince who will sit upon the throne of the world and be its dictator. The world will be headed up under him, for to him will be given authority and power over every race, tribe, tongue, and language (Rev. 13:7,8). In view of these facts it is evident that the one whom Isaiah called the Assyrian here can be none other than the world dictator of the end-time. He will be slain by the personal appearance of the Lord Jesus Christ.<\/p>\n

                According to verse 33 a Topheth is prepared for him. When we read this passage in the light of Revelation 19:19-20:5, we come to the conclusion that this can be no place other than that which is described as the lake of fire into which the false prophet and the beast, the Antichrist, will be cast. See Isaiah 66:22-24.
                \n<\/span><\/p>\n


                \nIV. THE FOURTH WOE (31:1-32:20)<\/span><\/p>\n

                Chapters 31 and 32 constitute the fourth woe in this series. The message begins with these words: „Woe to them that go down to Egypt for help, and rely on horses, and trust in chariots because they are many and in horses because they are very strong but they look not unto the Holy One of Israel, neither seek Jehovah!“<\/p>\n

                This pronouncement is an echo of verse 1 of chapter 30, at which we have already looked. It is clear from this verse that Israel was depending upon numbers and human strength and might for deliverance and not looking to the omnipotent, omniscient God. According to verse 2 the Lord is wise and will bring evil in the form of calamity upon those who incur His wrath. He sends forth His words and will not recall them. At the proper time He rises up against evildoers and against those who assist in plots of wickedness and iniquity. The Lord deals with everyone upon the basis of his work viewed in the light of the advantages and opportunities which he has enjoyed.<\/p>\n

                Those to whom Israel was looking for strength and support were men and horses, but they were not considering God, who is Spirit. When He stretches out His arm against anyone, His foe goes down in defeat. Since the Egyptians were pagan and since the children of Israel, following their carnal nature, were depending upon them the prophet declared that God would oppose both those who helped and those who were being assisted and that both would go down together. Such was the case as we see in the fulfillment of this prediction. God always works along this line in dealing with men. In order to enforce his lesson, Isaiah declared, „For thus saith Jehovah unto me, As the lion and the young lion growling over his prey, if a multitude of shepherds be called forth against Him, will not be dismayed at their voice, nor abase himself for the noise of them; so will Jehovah of hosts come down to fight upon mount Zion, and upon the hill thereof. As birds hovering, so will Jehovah of hosts protect Jerusalem; he will protect and deliver <\/span>it,<\/i><\/span> he will pass over and preserve <\/span>it“<\/i><\/span> (vss. 4,5).<\/p>\n

                Since these verses are introduced by the conjunction, „for,“ we must understand that this passage is explanatory of that which has just preceded. As we have just seen, the prophet had condemned Israel for appealing to Egypt for help. He had also asserted that the Egyptians would be of no assistance to them. They would be like a broken reed upon which one is leaning for support. Neither Israel nor Egypt was in the favor of God; on the contrary they were both under the cloud of His displeasure; He had declared that He would punish both of them and consume them. The verses just quoted throw further light upon God’s dealings with Israel in this, her national crisis of that day. (We should recognize that verses 4 and 5 are explanatory of the situation which occurred in the fourteenth year of Hezekiah’s reign, the event about which Isaiah was prophesying. In view of this fact it cannot possibly, as is often asserted, refer to God’s protecting Jerusalem in 1917 when General Allenby captured the city from the Turks.)<\/p>\n

                The picture in the verses just quoted is that of a lion that has seized his prey and that will not be frightened away from it by any number of shepherds regardless of how much noise or demonstration they might make. In a manner similar to this, declared the prophet, God would not be frightened away by anyone from the city of Jerusalem, but would come down upon Mount Zion and protect it. As we have seen, God had foretold that He would punish both Israel and Egypt for their sins. Israel, as we have already seen, was calling upon Egypt to assist in the protection of Jerusalem. When the Assyrian would come against it, God most emphatically declared that Israel would not be the one that would protect the city but that it would be He who would do that. The lion is interested in his prey and will not be frightened away from it. God is interested in Zion and will not be driven away from it. The Assyrian might come and might do everything within his power to intimidate the people but, God declared, He would come down upon Mount Zion and would protect it. When the King of Assyria was besieging Lachish, he sent his commander-in-chief, together with a large army, up to Jerusalem demanding the surrender of the citadel. He hurled defiance at Hezekiah and the Jews and against God. By so doing he thought that he would force the surrender of the city. God spoke to Isaiah and sent him to Hezekiah with words of assurance that He himself was protecting the city and that it would not fall into the hands of the Assyrian. The prophecy was literally fulfilled then.<\/p>\n

                The Jehovah referred to here can be none other than the Lord Jesus Christ in His prenatal state. When He comes down upon Mount Zion at the end of the Tribulation and fights against the nations gathered against it in the day of Jehovah, His coming at that time will be as when He fought in the day of battle. It was He who delivered the children of Israel from Egypt and accompanied them in the wilderness, as we see from the historical record and from references scattered here and there in the Scriptures. There can be no doubt in the mind of the well-informed biblical student concerning the proposition that the Lord Jesus in His prenatal state did come down and protect and deliver Jerusalem during the Assyrian crisis, of which I have just been speaking. He came down and was invisible. His presence was little known notwithstanding the evidence afforded by the result which He accomplished.<\/p>\n

                In the Revised Version the marginal reading of the words in the text, „so will Jehovah of hosts come down to fight upon mount Zion, and upon the hill thereof,“ is „against.“ Thus the rendering would be: „so will Jehovah of hosts come down to fight against mount Zion, and against the hill thereof.“ Either translation is grammatically correct. When one sees that in verse 3 God had threatened that He would destroy both the Egyptians, the helpers, and the Israelites, the helped, and when one remembers that these verses are explanatory of that threat, one is inclined to believe that the marginal reading is probably the preferable one. With this understanding we see that verse 4 would indicate that although Israel might get the assistance of Egypt, God would come down and fight against her and purge out the wicked. Nothing would prevent His doing this. As the lion would not be driven from his prey neither would Jehovah be turned from fighting against His enemies in both Israel and among the heathen. Verse 5 gives a thought additional to that found in verse 4. Here God promises protection and deliverance for Jerusalem. This seems to contradict the interpretation which has just been given of verse 4, but it does not. God fights against Jerusalem and her allies until He purges out the wicked ones. Then He turns in her favor and protects her, just as a bird hovers over and protects its young. This interpretation of these two verses is the only one that will fit all of the facts of this context and that will dovetail into the historical facts about which the prophet was speaking–as recorded in II Kings and Isaiah, chapters 36 and 37.<\/p>\n

                But when we read verses 6-8 of chapter 31, we see that the prophet was carried forward into the future and described the time of the Tribulation judgments. When all the facts of the context are taken into consideration therefore, we see that here is another illustration of the „law of double reference.“ The description of the crisis which occurred at the time of the Assyrian invasion and God’s ultimate protection of Jerusalem when she was in her extremity, as set forth in verses 1-6, blends with the forecast concerning the ultimate deliverance of Jerusalem and her being purged of idolatry, which prediction we know will be fulfilled in the Tribulation at the time of our Lord’s return to deliver Israel. The Messiah in His prenatal state came down and fought against Jerusalem during the Assyrian crisis and finally delivered her. That coming was invisible to mortal eyes. This description, however, blends with the forecast that He will come, visibly, bodily, and will protect Israel when she is reduced to her extremity in the Tribulation Period. When the Lord Jesus returns, He will destroy by the brightness of His coming the inveterate enemy of Israel, the Antichrist. As a prerequisite, according to verse 9, Jerusalem has to become the furnace in which its iniquity and sin are purged away before it can become the joy of the whole earth.
                \n<\/span><\/p>\n


                \nThe Reign of King Messiah
                \n<\/span><\/p>\n

                <\/center><\/p>\n

                \n

                In Isaiah 32:1-8 we have a marvelous description of the reign of King Messiah and of the wonderful results which come from His taking the reins of authority into His own hands.<\/p>\n

                That the King here foretold is Messiah cannot be doubted, for He reigns in righteousness–righteousness in the absolute sense of the term. No merely human monarch can do this, but King Messiah, being the Godman, will be able to establish such a regime as this. With Him there will be princes who will rule in justice. When we read this verse in the light of the New Testament revelation, we come to the conclusion that these princes are none other than the saints who reign with Christ a thousand years and who assist Him in the administration of His righteous government. According to the parable of the pounds (Luke 19:11ff) the one who takes his one pound and gains ten pounds will be granted the privilege of reigning over ten cities, and the one who with his one pound gains five others shall reign over five cities. This parable thus represents the bestowing of awards and positions of honor and trust to the saints of God when the Lord Jesus returns.<\/p>\n

                According to 32:2 Messiah will be a man and yet He will be the hiding place for mankind. The various prophets foretold that God would enter the world by miraculous conception and virgin birth. Emphasis is laid upon the fact that He is God and at the same time that He is man. He is not God and man but the God-man. He is the only one in whom man can have confidence and can be saved (Acts 4:12).<\/p>\n

                During the righteous reign of King Messiah, the curse will be lifted and there will be no more sickness or physical infirmities. At that time men will not be interested in foolish, trivial matters but will seek each other’s good and the glory of God. Every man will live for a purpose, high and holy.<\/p>\n

                In verses 9-15 is a vivid picture of the Tribulation Period. The women of Zion are addressed in verse 9 and are told of the time of distress which lies out ahead. It will continue for over a year (vs. 10). From the Book of Daniel we know that this time of distress, the time of Jacob’s trouble, will last for seven years, the last week of the seventy referred to in Daniel, chapter 9. Destruction and desolation will be in evidence in every place throughout Palestine during that time, especially the latter part of the Tribulation. This desolate condition will continue „forever, a joy of wild asses, a pasture of flocks; until the Spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be esteemed as a forest“ (32:14,15).<\/p>\n

                When that glorious era dawns „justice shall dwell in the wilderness; and righteousness shall abide in the fruitful field.“ The result of such a righteous reign will be peace, quietness, and confidence. Wars will be banished from the world. No more injustices will be perpetrated by anyone. Blessed will be those people who enter the Kingdom Age. „Blessed are ye that sow beside all waters, that send forth the feet of the oxen and the ass.“ These people who are pronounced blessed here are those of whom we read in Matthew 25:31-46–the ones whom the Saviour will put on His right hand and to whom He will speak the comforting words: „Enter thou into the joy of thy Lord.“<\/p>\n

                <\/span><\/p>\n

                <\/center><\/center><\/center><\/center><\/p>\n

                \n

                \n

                weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

                Dr. D.L. Cooper Commentary On Isaiah Biblical Research Monthly- August, 1944 THE BOOK OF WOES Chapters 28-35 Pronouncement of Woes First Woe — 28:1-29 Second Woe — 29:1-24 Third Woe — 30:1-33 Fourth Woe — 31:1-32:20 Fifth Woe — 33:1-24 Aftermath World Judgment–34:1-17 Epilogue World Blessing–35:1-10 IN OUR EXPOSITION OF THE BOOK OF ISAIAH we … <\/p>\n

                \u201eCommentary on Isaiah\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-901","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/901","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=901"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/901\/revisions"}],"predecessor-version":[{"id":909,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/901\/revisions\/909"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=901"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=901"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=901"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}