Meditations in Matthew Fifteen: Isaiah

The scribes and Pharisees criticized Jesus’s disciples for violating a Jewish hand-washing tradition. In his response, he quoted Isaiah 29:13: 

Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. (Matt 15:7–9; emphasis added) 

This quote provides an opportunity to review some interpretive principles behind inmillennialism. Earlier posts mentioned them. We should: 

1. Interpret New Testament prophetic images according to Old Testament precedent. See, for example, our discussions of “cosmic collapse” imagery here.
2. Interpret unclear passages using clearer ones that deal with the same subject. This is the “analogy of faith” principle. We have mentioned it several times (here).
3. Interpret time stamps literally unless there are overwhelming reasons not to do so. Our reliance upon this principle appears in posts here.

We will now add another guideline to our list. We should interpret New Testament appeals to Old Testament passages considering their original context.

Jesus and the apostles quoted the prophets with regard to their overall prophetic message. When they cited the Old Testament, “the isolated texts were not meant as proof texts; instead, those citations were pointers to the larger contexts in which they were found.”¹ When Jesus quoted Isaiah,² that “statement must be understood according to its natural meaning in the literary context in which it occurs.”³

This post will apply this principle to Jesus’s quote in Matt 15:7–9. Doing so will show why Jesus applied Isa  29:13 to his generation. It will also confirm the inmillennial prophetic model. 

Our first task is to establish the context of this verse. Geoffery W. Grogan calls the section in which it occurs, “God and His People” (Isa 28:1–33:14).⁴ He lists five sub-sections. Because of space limitations, we will limit ourselves to the first two. They have three parts:⁵ ⁠1.) a woe to Ephraim (Isa 28:1–4); 2.) a woe to Jerusalem (Isa 28:5–29:16); and 3.) a blessing to Jacob (Isa 29:17–24). The latter two are the most important for our purposes here.

Woe to Ephraim (Isa 28:1–4)

The section opens with a woe against Ephraim (Isa 28:1–4). “Often the name Ephraim was used for Israel because of its size and its leadership role.”⁶ This prophecy pertains to Israel’s ten northern tribes.

Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth [land, per HCSB] with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet” (Isa 28:2–3).

Isaiah used this imagery to describe the Assyrians (cp. Isa 8:7). He meant “the feet of the Assyrians will tramp through Samaria’s streets, and Samaria itself will be trampled on by the great foreign foe.”⁷ The Assyrians captured Samaria in 722 BC.⁸

Isaiah leaves the ten northern tribes in this trodden-down state. He says nothing more about Ephraim in our context.

Woe to Jerusalem (Isa 28:5–29:16)

Isaiah’s next subsection (Isa 28:7–29:16) contains woes against Jerusalem. (She represents the two remaining tribes, the southern kingdom of Judah and Benjamin.) Here are two examples:

Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem. (Isa 28:14; emphasis added)

Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. (Isa 29:1–2; emphasis added)

These woes culminate in events during Jesus’s generation. This period comprised the “last days” (Heb 1:2) of the Mosaic age. We will show the truthfulness of this assertion from the New Testament.

In That Day (Isa 28:5)

Isaiah introduces this woe-to-Jerusalem subsection with the words “in that day” (Isa 28:5). Adam Clarke gives an ancient Jewish interpretation of this phrase:

Jonathan’s Targum on this verse is worthy of notice: “In that time Messiah, the Lord of hosts . . . shall be a crown of joy and a diadem of praise to the residue of his people.” Kimchi says the rabbins in general are of this opinion.⁹

Isaiah often uses this phrase to describe the messianic age. Here are a few examples: “The LORD alone shall be exalted in that day” (Isa 2:11); “In that day shall the branch of the LORD be beautiful and glorious” (Isa 4:2); “In that day, that the remnant of Israel . . . shall stay upon the LORD, the Holy One of Israel, in truth” (Isa 10:20).

The immediate context of our present verse shows Isaiah meant the messianic age. He says,

In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. (Isa 28:5–6; emphasis added)

This refers to the glory and beauty of our Lord Jesus Christ. At the beginning of Israel’s “last days,” Simeon beheld Jesus as an infant. He said, “mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel” (Luke 2:30–32; emphasis added).

Later, Paul said God had glorified his people through Christ: “whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom 8:30; emphasis added).

Jesus is the “crown of glory . . . of his people.” But, not of all his people. Isaiah said this glory was to the “residue of his people” (Isa 28:5). Jesus was a “crown of glory” to the elect within Israel after the flesh. (Please see our diagram here.)

Paul applies this concept of a residue within the Israel of his day: 

Even so then at this present time also there is [in Israel] a remnant according to the election of grace. . . . What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. (Rom 11:5–7; emphasis added)

Jesus became “a crown of glory, and a diadem of beauty, unto the residue of his people” in Israel’s “last days” (i.e., Jesus’s generation).

This meaning for “in that day” implies Jerusalem’s woes also pertain to that period.

Stammering Lips (Isa 28:11–13)

Isaiah says, “For with stammering lips and another tongue will he speak to this people . . . yet they would not hear” (Isa 28:11–12).

The apostle Paul said this happened in his generation. God gave the Holy Spirit to the Gentiles and endowed them with spiritual gifts. Paul quotes Isa 28:11–12 to show the significance of this development:

In the law it is written, With men of other tongues and other lips will I speak unto this people [i.e., Israel]; and yet for all that will they not hear me, saith the Lord. (1 Cor 14:21–22)

So, God fulfilled Isa 28:11–12 in Paul’s generation, before the Temple fell in AD 70 (Matt 24:1–3, 34). 

This implies Jerusalem’s woes also pertain to Paul’s generation. Isaiah had said God would speak to Jerusalem (and Israel) through the Gentiles. Then, she would “go, and fall backward, and be broken, and snared, and taken” (Isa 28:13). This happened in the “great tribulation” Jesus described in the Olivet Discourse (Matt 24:21).

Isaiah also gave a more subtle sign of this timing. He says,

Whom will he teach knowledge? And whom will he make to understand the message? Those just weaned from milk? Those just drawn from the breasts? For precept must be upon precept, precept upon precept, Line upon line, line upon line, Here a little, there a little. (Isa 28:9–10)

John Gill says this signifies

that one might as well take children from the breast, such as are just weaned, and instruct them, as to pretend to teach these people the knowledge of divine things, or cause them to understand sound doctrine, that which is agreeable to law and Gospel. . . . Jarchi makes mention of such an interpretation as this, them that are weaned from the milk; from the law, which is called milk: and drawn from the breasts; drawn from the disciples of the wise men. It may be understood of such who departed from the sincere milk of the word, and embraced the traditions of the elders.¹⁰

The writer of Hebrews used this milk-imagery to describe those leaving Christ to return to the Mosaic-age rituals (Heb 5:12). They would not exchange the “milk” of the Mosaic age for the “strong meat” of messianic-age maturity.

Isaiah’s “stammering lips” prophecy pertained to the “last days” (Heb 1:2) of the Mosaic age. So did Jerusalem’s woes.

A Foundation Stone (Isa 28:16–18)

In this section, Isaiah pronounced another woe against wicked men “that rule this people in Jerusalem” (Isa 28:14). It was “a decree of destruction for the whole land” (Isa 28:22 HCSB).

Before destruction came, God would annul Israel’s covenant with death. He would do so as follows:

Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. (Isa 28:16–18)

The New Testament is clear: Jesus became the foundation stone in the “last days” of the Mosaic age. Paul used this passage to explain (non-elect) Israel’s rejection of Christ in his generation:

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. (Rom 9:30–33; emphasis added; cp. Rom 10:11; Eph 2:19–22)

Paul believed God fulfilled Isa 28:16–18 in the “last days” (Heb 1:2) of the Mosaic age.

Peter did, too. Here is one of his encouragements to new Christians:

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. (1 Pet 2:1–6; emphasis added)

Peter believed Isa 28:16–18 was a prophecy about his generation.

Isaiah’s “foundation-stone” prophecy pertained to the “last days” (Heb 1:2) of the Mosaic age. So did his “decree of destruction for the whole land” (Isa 28:22 HCSB).

Blessings to Jacob

Isaiah ended this section surprisingly. All along he has emphasized woes on Israel as a divided nation. Both Samaria and Jerusalem would suffer. But, he ends by pronouncing incredible blessings for a united nation: “Jacob” would flourish (Isa 29:17–24).

This describes the messianic age. John Gill says:

The meaning is, that the Gentile world, which was like a forest uncultivated, and full of unfruitful trees, to which wicked men may be compared, should through the preaching of the Gospel be manured, become God’s husbandry, and be like a fruitful field, abounding with people and churches, fruitful in grace and good works: and the fruitful field shall be esteemed as a forest? the people of the Jews, who once had the word and ordinances of God, and were a fruitful and flourishing people in religion; through their rejection of the Messiah, and contempt of his Gospel, should be deprived of all their privileges, and become like a forest or barren land: this was fulfilled, when the kingdom of God was taken from them, and given to a nation bringing forth the fruits of it, Matt. 21:43. See Isa. 32:15 and 35:1, 2.¹¹

In the messianic-age church kingdom,¹² the deaf hear and the blind see (Isa 29:18; Matt 11:5). The “meek increase their joy” (Isa 29:19a; Luke 24:52). The poor “rejoice in the Holy One of Israel” (Isa 29:19b; Matt 5:3). Jacob is not ashamed (Isa 29:22; Rom 5:5; 9:33; 10:11; Phil 1:20). Jacob “seeth his children” (Isa 29:23; Rom 8:16). God produces them (John 1:11–13). They “come to understanding” and “learn doctrine” (Isa 29:24; John 7:16–17).

Conclusion

We need to qualify the principle we have applied in this post. It does not imply the prophets understood their prophetic statements. The apostle Peter says they did not. But he also says the Spirit was showing what would happen:

Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Pet 1:10–11)

Isaiah did not understand the role his statement (Isa 29:13) would play. Still, the Spirit moved him to prophesy of future things (2 Pet 1:21). Based on New Testament revelation, we know Isaiah put this statement in a context about the “last days” (Heb 1:2) of the Mosaic age.

Jesus was not “proof-texting” when he quoted Isa 29:13. He was drawing from a section of Scripture that told of events exclusive to his generation. Therefore, to the scribes and Pharisees, he said: “Hypocrites! Well did Isaiah prophesy about you” (Matt 15:7 NKJV; emphasis added).

The woes against Samaria (the northern kingdom) ended in 722 BC. Those against Jerusalem (the southern kingdom) ended in AD 70. God ended his covenant relationship with Israel after the flesh through those events.

Before the woes ended, God had made Jesus a “crown of glory.” He had spoken to apostate Israel with the “stammering lips” of the Gentiles. And, he had laid a “sure foundation” in Zion. All this prepared the way for the glorious messianic age.

Inmillennialism accounts for all these relationships.

1. Walter C. Kaiser, Jr., The Uses of the Old Testament in the New (Chicago: Moody Press, 1985), 11.
2. The image in this post is The Prophet Isaiah by Lorenzo Monaco  (circa 1370 –circa 1425 ). This file (here) is in the public domain (PD-US).
3. William W. Klein, Craig. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation, ed. Kermit A. Ecklebarger (Dallas: Word, 1993), 217–18. Emphasis in original.
4. Geoffrey W. Grogan, “Isaiah,” in Isaiah–Ezekiel, vol. 6 of The Expositor’s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1986), 174.
5. Our divisions here differ from Grogan’s.
6. Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison, eds., Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995), s.v. Ephraim, Tribe of.
7. Grogan, “EBC,” 178.
8. Nelson’s New Illustrated Bible Dictionary, s.v. Ephraim, Tribe of.
9. Adam Clarke, The Old and New Testaments With a Commentary and Critical Notes, 6 vols. (Nashville: Abingdon, [1970?]), 4:124. Emphasis added.
10. John Gill, An Exposition of the Old and New Testaments, 9 vols. (1809–1810; repr., Paris, AR: The Baptist Standard Bearer, 1989), 5:157.
11. Gill, “Exposition,” 5:157.
12. Our reasons for this terminology are here, here, and here. Lord willing, we will say more about this in our next post.