BEMA Episode Link: 55: 2 Isaiah — Woe
Episode Length: 32:01
Published Date: Thu, 14 Dec 2017 01:00:00 -0800
Session 2
About this episode:

Marty Solomon and Brent Billings wrap up the Assyrian period of history by looking at one of the most distressing prophets: the voice of 2 Isaiah as he delivers numerous woes to the nations of the world, including God’s people. Yet even this is not void of hope as we see it scattered throughout today’s portion of Text.

Discussion Video for BEMA 55

Transcript for BEMA 55

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 55: 2 Isaiah - Woe

Title & Source Summary

This episode examines the second major section of Isaiah (chapters 13-39), known as “2 Isaiah,” which represents a distinct prophetic voice focused on delivering oracles of judgment against nations during the late Assyrian period. The episode explores the prophetic genre’s structure, interpretive challenges, and the recurring theme of “woe” pronounced against both pagan nations and God’s own people, while identifying moments of hope scattered throughout the text.

Key Takeaways

  • 2 Isaiah (chapters 13-39) represents a different voice or author than 1 Isaiah, with distinct literary style and historical context
  • The prophetic books are compilations of individual prophecies, not single continuous essays meant to be read all at once
  • Woes are pronounced systematically against multiple nations: Babylon, Assyria, Philistia, Moab, Damascus, Kush, Egypt, Edom, Arabia, Tyre, and Jerusalem/Judah
  • Isaiah 14:12-15 is often misapplied to Satan but is explicitly about the king of Babylon in context
  • Despite overwhelming judgment, moments of hope and restoration appear unexpectedly throughout 2 Isaiah
  • Chapters 36-39 shift from poetry to historical prose, likely representing redactorial work bridging gaps between prophetic sections
  • The core message: God is frustrated that no one - neither pagan nations nor His own people - cares about others or works toward restoration

Main Concepts & Theories

The Structure and Composition of Prophetic Literature

The prophets did not write single, continuous essays. Instead, prophetic books are compilations of shorter oracles - “prophetic tweets” - delivered on different occasions and later arranged together. This explains:

  • Abrupt tonal shifts (from judgment to praise and back)
  • Apparent redundancies (multiple oracles against the same nation)
  • Variations in specificity (sometimes addressing a nation broadly, other times a specific city)
  • Different literary styles within the same book

This compilation approach means we should read prophetic books as collections of distinct messages rather than single flowing narratives.

Multiple Voices in Isaiah

The book of Isaiah likely contains at least three or four distinct prophetic voices:

  • 1 Isaiah (chapters 1-12): Focuses on judging Judah, using vineyard imagery
  • 2 Isaiah (chapters 13-39): Delivers woes to nations, including God’s people
  • Redactorial Bridge (chapters 36-39): Historical prose connecting prophetic sections
  • 3 Isaiah (chapters 40+): To be examined in future episodes

The shift from poetry to prose in chapters 36-39 provides clear evidence of editorial work. A redactor compiled various prophetic voices and added historical narrative to bridge chronological gaps.

The Pattern of Woe

2 Isaiah systematically pronounces judgment on nations in this order:

  1. Babylon (ch. 13-14) - Rising empire, instrument of God’s judgment, but destined for destruction by the Medes
  2. Assyria (ch. 14) - Current oppressor
  3. Philistines (ch. 14) - Traditional enemy
  4. Moab (ch. 15-16) - Neighbor nation
  5. Damascus/Syria (ch. 17) - Regional power
  6. Kush (ch. 18) - African kingdom
  7. Egypt (ch. 19-20) - Ancient superpower
  8. Babylon (ch. 21) - Repeated emphasis
  9. Edom (ch. 21) - Brother nation
  10. Arabia (ch. 21) - Desert peoples
  11. Jerusalem/Judah (ch. 22) - God’s own people, judged alongside pagans
  12. Tyre (ch. 23) - Phoenician trading power
  13. The whole earth (ch. 24) - Universal judgment

The inclusion of God’s people in this list demonstrates that covenant relationship does not exempt them from judgment when they fail to care for others.

Misinterpretation of Isaiah 14

Isaiah 14:3 explicitly states: “You will take up this taunt against the king of Babylon.” Yet verses 12-15 (“How you have fallen from heaven, O Morning Star…”) are frequently applied to Satan’s fall from heaven.

The problem with this interpretation:

  • The text explicitly identifies its subject as the king of Babylon
  • The language used (ascending to heaven, raising throne above the stars, sitting on the mount of assembly) was standard rhetoric for ancient Near Eastern kings
  • Every ancient ruler made similar claims of divine status
  • The Latin translation of “Morning Star” as “Lucifer” led to creating a name for Satan from a passage about a human king
  • Similar misapplication occurs with Ezekiel 28

This demonstrates the importance of reading scripture in context and not imposing later theological frameworks onto texts that have clear original referents.

The Theology Behind the Woes

The repeated woes reveal God’s frustration with universal selfishness. Whether pagan nations or covenant people, everyone serves their own interests rather than caring for others. God’s vision requires human partnership - He wants people to “help Him put the world back together.”

The judgment comes because:

  • Nations oppress rather than serve
  • God’s people trust in empire (Egypt, Assyria) rather than in God
  • The wealthy ignore the poor and needy
  • Leaders practice injustice rather than righteousness
  • Everyone has abandoned their calling to be a blessing to others
Glimpses of Hope

Despite overwhelming judgment, unexpected passages of hope appear:

Isaiah 25 - After chapters of condemnation:

  • God prepares a feast for all peoples
  • Death will be swallowed up forever
  • Tears will be wiped from all faces
  • God’s people’s disgrace will be removed from the earth

Isaiah 26 - Song of praise following judgment

Isaiah 27 - Deliverance promised

Isaiah 32 - Vision of righteous kingdom:

  • A king will reign in righteousness
  • Rulers will rule with justice
  • The fool will no longer be called noble
  • The nobleman will make noble plans

Isaiah 35 - Joy of the redeemed

These hope passages may represent:

  • Moments of temporary reprieve in history that Isaiah witnessed
  • Intentional “sermon series on hope” to prevent total despair
  • Prophetic vision of ultimate restoration beyond immediate judgment
Reliance on Egypt

Chapters 30-31 specifically condemn turning to Egypt for help. This represents:

  • Trusting in empire rather than God
  • Repeating the pattern that led to slavery in Egypt originally
  • Political pragmatism over covenant faithfulness
  • The temptation to secure safety through alliances rather than justice

God’s people were called to be different from the nations, yet they adopted the same political strategies, seeking security in military might rather than in covenant relationship.

Examples & Applications

Ancient Near Eastern Royal Rhetoric

When Isaiah describes the king of Babylon saying “I will ascend to heaven, I will raise my throne above the stars of God,” this mirrors actual claims of rulers throughout the ancient world:

  • Roman Caesars declared themselves divine, demanded worship
  • Egyptian Pharaohs claimed to be incarnations of gods
  • Mesopotamian Kings built ziggurats (temple-towers) to ascend to the gods
  • Greek City-States deified their rulers

Every culture had its sacred mountain where gods dwelled (Mount Olympus for Greeks, various mountains for Babylon, Persia, etc.). Kings claiming to ascend these mountains and rule from them was standard practice, not unique to Babylon.

The Redactor’s Work

The shift at Isaiah 36 provides a clear example of redactorial activity:

Chapters 1-35: Poetic oracles with prophetic imagery and rhythm Chapters 36-39: Historical narrative prose, closely paralleling 2 Kings Chapter 40+: Return to poetic prophetic material with different themes

A redactor recognized the gap between the late Assyrian period (covered in chapters 1-35) and the Babylonian exile period (addressed in chapters 40+). To bridge this gap and provide historical context, the redactor inserted narrative material about Sennacherib’s invasion and Hezekiah’s reign. This editorial work helps readers understand the chronological progression.

Reading Prophets as Compilations

Modern analogy: Imagine compiling someone’s most important tweets over several years into a book. You’d have:

  • Shifts in topic without transition
  • Repeated themes addressed from different angles
  • Responses to news events without full context
  • Variations in tone and style over time
  • Different audiences for different messages

This is how prophetic books work. An oracle delivered on a Tuesday about Babylon, then one on Thursday about Damascus, later compiled together without extensive transitions or explanations of context.

The Noble Person (Isaiah 32:8)

“But the nobleman makes noble plans, and by noble deeds he stands.”

This verse provides a principle applicable across time: character is revealed in both planning and action. The righteous kingdom Isaiah envisions will feature:

  • Leaders whose schemes benefit others, not themselves
  • Distinction between fools and the truly noble
  • Justice for the poor and needy
  • Plans that match noble character

Contemporary application: Evaluate leaders not just by their promises but by whether their plans and deeds align with justice and care for the vulnerable.

Universal vs. Particular Judgment

2 Isaiah’s structure moves from particular judgments (specific nations) to universal judgment (chapter 24: “the Lord’s devastation of the earth”). This pattern appears throughout biblical literature:

  • Particular sins lead to particular consequences
  • Accumulated sin leads to systemic consequences
  • Individual nations’ injustices contribute to cosmic disorder
  • God’s judgment addresses both specific wrongs and systemic evil

The movement from particular to universal judgment reflects how individual and national sins compound to create world-wide disorder requiring comprehensive restoration.

Potential Areas for Further Exploration

Literary Analysis of Isaiah
  • Detailed study of Hebrew poetic structures in different Isaiah sections
  • Linguistic analysis comparing vocabulary and style across chapters
  • Investigation of proposed dating methods for different sections
  • Examination of how oral tradition influenced written compilation
  • Study of other Ancient Near Eastern prophetic literature for comparison
Theological Questions
  • How does corporate judgment relate to individual responsibility?
  • What is the relationship between divine sovereignty and human agency in bringing restoration?
  • How do we reconcile God’s use of violent empires (Babylon) with His character?
  • What does “partnership with God” mean in putting the world back together?
  • How should modern readers apply woes pronounced on ancient nations?
Historical Context
  • What specific historical events prompted each oracle?
  • How did Isaiah’s prophecies function in their original social context?
  • What was the political situation that made Egypt seem like a viable ally?
  • How did the rise of Babylon affect the geopolitical landscape?
  • What role did prophets play in ancient Israelite society?
The Satan Question
  • How and when did Isaiah 14 and Ezekiel 28 become associated with Satan’s fall?
  • What is the actual biblical theology of Satan’s origins?
  • How did the Latin Vulgate translation influence this interpretation?
  • What does responsible biblical interpretation require when popular views conflict with context?
  • Are there legitimate biblical passages about Satan’s origin, or is this extrabiblical tradition?
Redaction Criticism
  • What can redaction criticism teach us about how Scripture was formed?
  • How should we think about the authority of redacted texts?
  • What does the presence of editorial work tell us about divine inspiration?
  • How do we balance historical-critical insights with theological commitments?
  • What other biblical books show clear signs of redactorial work?
Hope in Judgment
  • What is the function of hope passages within predominantly judgmental texts?
  • How do glimpses of restoration affect the overall message?
  • What theological purpose does the back-and-forth between woe and hope serve?
  • How should readers emotionally and spiritually process such difficult texts?
  • What does God’s promise to “swallow up death forever” (Isaiah 25:8) mean?
Modern Applications
  • How do contemporary nations mirror the self-interest Isaiah condemned?
  • What would it mean for modern believers to “care about others” in Isaiah’s terms?
  • How do we avoid the same “trust in empire” mistake made by ancient Judah?
  • What does prophetic witness look like in contemporary contexts?
  • How can communities read difficult texts like 2 Isaiah in healthy, constructive ways?

Comprehension Questions

  1. Why is it important to understand prophetic books as compilations of shorter oracles rather than single continuous essays? How does this understanding affect your interpretation of abrupt tonal shifts and apparent contradictions in prophetic literature?

  2. Explain why Isaiah 14:12-15 should not be applied to Satan’s fall from heaven. What does this example teach us about the importance of reading biblical texts in their original context?

  3. What is the central frustration God expresses through the repeated woes in 2 Isaiah? According to the episode, what does God want from both His people and the nations?

  4. What evidence suggests that Isaiah 36-39 represents redactorial work rather than original prophetic material? What purpose does this section serve in the overall structure of the book?

  5. Despite the overwhelming theme of judgment, what moments of hope appear in 2 Isaiah, and what might explain their presence? How do these hope passages function within the broader message of judgment?

Summary

Episode 55 explores 2 Isaiah (chapters 13-39), a section dominated by the theme “woe” - pronounced judgment against nations and God’s people alike. This prophetic voice differs from 1 Isaiah in focus and style, delivering compiled oracles against Babylon, Assyria, Philistia, Moab, Damascus, Egypt, and other nations, before turning the same judgment on Jerusalem and Judah.

The episode challenges common interpretations, particularly the application of Isaiah 14 to Satan when it explicitly addresses the king of Babylon. This misreading demonstrates the importance of contextual interpretation and not imposing later theological frameworks onto texts with clear original meanings.

Understanding prophetic books as compilations of shorter messages rather than continuous narratives helps explain abrupt tonal shifts, apparent redundancies, and the jarring transitions between judgment and hope. These were “prophetic tweets” delivered on different occasions and later arranged together, sometimes by redactors who added historical prose (chapters 36-39) to bridge chronological gaps.

The core message of 2 Isaiah is God’s frustration with universal selfishness - neither pagan nations nor covenant people care about others or work toward restoration. God desires human partnership in “putting the world back together,” but everyone pursues their own interests instead. This includes God’s people trusting in empires like Egypt rather than covenant faithfulness.

Yet even within overwhelming judgment, unexpected moments of hope appear: promises that God will prepare a feast for all peoples, swallow up death forever, wipe away tears, and establish a righteous kingdom where justice prevails. These glimpses of restoration prevent total despair and point toward ultimate redemption beyond immediate judgment.

The episode concludes by noting that 2 Isaiah is difficult to read - emotionally draining and relentlessly dark - yet essential for understanding the prophetic tradition and God’s call to care for others rather than serve ourselves.

Edit | Previous | Next