Category: Audio Files

April 26, 2009

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Isaiah 24-27 forms a single prophecy. While it’s difficult to pinpoint the time in which it is given, it seems best to place it a short time before the attack by Sennacherib, king of Assyria, on Jerusalem in 701 B.C.

Key verse:

Isa. 25:8 – He will destroy death forever. The Lord God will wipe away the tears from every face and remove His people’s disgrace from the whole earth, for the Lord has spoken.

Quick summary:

Speaking in the first person, Isaiah describes conditions when Messiah’s kingdom is established on earth. “This wonderful twenty-fifth chapter is a song, a song of three stanzas,” writes J. Vernon McGee. The first stanza (vv. 1-5) is praise to God for deliverance from all enemies. The second stanza (vv. 6-8) is praise for provision for present needs. And the third stanza (vv. 9-12) is praise in anticipation of future joys (Isaiah: Volume 1, pp. 175-178).

Take note:

New Testament writers Paul and John quote from this chapter as they anticipate the return of the Lord. Paul borrows from Isa. 25:8 when he writes about our future resurrection and glorification, “Death has been swallowed up in victory” (1 Cor. 15:54). And John, looking toward the day when believers will fellowship face-to-face with Christ, also quotes from verse 8: “He will wipe away every tear from their eyes” (Rev. 21:4).

Deliverance from Enemies (Isa. 25:1-5)

While there could be some immediate or near-term fulfillment in this song of thanksgiving, it’s probably best to view Isaiah’s praise through the longer lens of the establishment of God’s kingdom on earth. At that time all the enemies of God and His people will be humbled and there will be a dramatic reversal of fortune for the remnant that has suffered poverty, captivity and persecution. Isaiah’s confessional song expresses a personal choice to identify with the name and deeds of God. Claiming “Lord, You are my God,” Isaiah states his commitment to a personal relationship with the Creator and Judge of all. In a melodic way, the prophet declares the wonderful truth that God is personal, knowable, just and faithful.

Isaiah provides at least three reasons God’s people are to be thankful:

God is faithful to His plan. “Although Judah was being attacked by Assyria, the people could rest assured that what God has said about the future will happen exactly as predicted. Believers today can have the same confidence. Nothing is outside the plan or power of God; no evil or circumstances will interfere with God’s accomplishment of his will for his people” (Gary V. Smith, The New American Commentary, Isaiah 1-39, p. 430).
God will defeat His enemies. The identification of “the city” in verse 2 has been interpreted in a variety of ways, from a Moabite city (see v. 10) to Babylon. But perhaps it’s best to view this term as symbolic rather than specific, assuring us that even the best-defended walled cities – the seats of power and influence – will fall beneath the mighty hand of God.
God is a refuge to the weak. Isaiah uses two analogies to illustrate this truth. First, the Lord will be like a shelter that protects people from the scorching sun and the driving rain. That is, He will make sure the oppressive forces of evil will not overtake them. Second, He will be like the shade of a cloud that subdues the heat. Although wicked and barbarous people will always oppose God and His people, the Lord will restrain their evil as a cloud gives relief from the heat of the sun.

If chapters 24-25 are spoken just before Sannacherib’s attack on Jerusalem, Isaiah’s song of thanksgiving is an inspiration to those about to face a withering siege on their capital city. “Although this prophecy did not promise them deliverance from Assyrian oppression or victory in their present battle, it reminded them that everything happens according to God’s plan, that their God can do miraculous wonders to save his people, that God is a refuge in times of trouble, and that ultimately God will win the victory over all ruthless peoples” (Smith, p. 431).

Provision for Present Needs (Isa. 25:6-8)

When Messiah reigns, there will be a joyous celebration of His rule by people from around the world. As other passages in Isaiah confirm, Jews and Gentiles from every tribe and nation will gather to enjoy the abundance of the King’s provision (cf. Isa. 2:2-3; 14:1-2; 19:18-25; 45:20-25; 49:22; 60:1-22; 66:18-21). This feast is similar to what David envisions when God finally rules the earth (Ps. 22:25-31). The image of prosperity and fruitfulness stand in stark contrast to earthly conditions in Isaiah 24.

Besides all this, verses 7-8 tell us God is going to do even more. He will destroy death, wipe away tears from every face, and remove His people’s disgrace:

The burial “shroud” could be understood in two ways: first, as the covering for a dead body; and second, as a shroud that mourners place over their heads (see 2 Sam. 15:30). In either case, Isaiah sees a day when death is destroyed and there is no longer any need to fear death or to mourn the loss of loved ones. More than 700 years later, the apostle Paul looks forward to the same thing: “The last enemy to be abolished is death” (1 Cor. 15:26). Once the enemies of God in heaven and on earth are judged, the Lord will purge His creation of sin and its effects (2 Peter 3:10-13).
In addition, God promises the complete removal of tears – not just tears of mourning, but of sadness, pain, loneliness, oppression, injustice and all other kinds of loss. Since God is the Provider and Comforter, everyone will be happy and safe.
Finally, the Lord will “remove His people’s disgrace from the whole earth.” This is more than a promise to Israel, for at this point in human history all people are God’s people. The reproach His followers have suffered for their faith will be taken away and their sacrifices for the sake of the kingdom well compensated. The enemies of God and His people have been brought to justice in God’s court, found guilty and punished (see Rev. 20:11-15).

Anticipation of Future Joys (Isa. 25:9-12)

On that day, when the believing remnant is delivered and Messiah rules as King over the entire earth, the saved ones will rejoice in the Lord and reaffirm their trust in Him. For those in Isaiah’s day, they would see the miraculous hand of God in delivering Jerusalem from the Assyrians as He strikes dead 185,000 enemy soldiers. If God can deliver a city from certain destruction, He can – and will – deliver His people all around the world from the rampant wickedness of the last days.

Isaiah refers to Moab as representative of those who oppose God and will be destroyed. Moab lies east of Israel across the Dead Sea and is a constant enemy of God’s people. “Israel and Judah had many altercations with Moab, that was known for her pride (v.11; cf. 16:6). She felt that the works of her hands and her cleverness would protect her, but it would not. Moab – and all God’s enemies – will be totally destroyed, trampled, and brought down … low (cf. 26:5) to the very dust. Only God’s people, in Israel and other nations, will enjoy God’s time of prosperity and blessing” (John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1074).

Warren Wiersbe adds: “The imagery here is quite graphic: The Moabites are compared to straw trampled so deeply into manure that the people have to swim through the manure to get out! While the Jews are enjoying a feast of good things, the Moabites are trying to escape from the excrement of the animals the Jews are devouring! Moab was always known for its pride (16:6ff); but God will bring them low along with all the other nations that exalt themselves, exploit others, and refuse to submit to the Lord” (Be Comforted, S. Is 25:1).

Closing Thought

Matthew Henry writes, “There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ’s victory over death (spoken of v. 8), his spoiling principalities and powers in his cross (Col. 2:15), his pulling down Satan’s strong-holds by the preaching of his gospel (2 Co. 10:4), and his reigning till all his enemies be made his footstool, Ps. 110:1″ (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 25:9).

April 19, 2009

Isaiah 24: The Earth Mourns and Withers

Listen to “The Earth Mourns and Withers” (4.19.09)

Worksheet for Isaiah 24

Chart: The Tribulation and the Millennium – 4 Views

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Key verses:

Isa. 24:21-22 – On that day the Lord will punish the host of heaven above and kings of the earth below. They will be gathered together like prisoners in a pit. They will be confined to a dungeon; after many days they will be punished.

Quick summary:

This section of Isaiah begins with an end-times perspective explaining how the Lord will judge the whole world and set up His kingdom on earth (Isa. 24:1-3, 19-23). “These prophecies reveal how God will finally deal with the rebellious nations of chaps. 13-23 so that he can bring an end to the pride and violent sinfulness that has polluted the earth. God will destroy the wicked and establish peace on the earth, and then the holy people who remain will worship God alone and sing songs to exalt him” (Gary V. Smith, The New American Commentary: Isaiah 1-39, p. 405). Because of their description of the Tribulation and Millennium, chapters 24-27 are known as “Isaiah’s apocalypse.”

Take note:

Notice Isaiah’s description of end-time events that are reinforced in New Testament prophecies. For example, the earth will be stripped completely bare and its inhabitants scattered (vv. 1-3; cf. Rev. 8:6 – 9:21), and the sun and moon will darken in preparation for the full revelation of Messiah’s kingdom (v. 23; cf. Matt. 24:29-30; Rev. 21:23).

The Tribulation (Isa. 24:1-13, 16b-22)

While the immediate context of this chapter may refer to the Assyrian invasion of Judah, or to the Babylonian captivity that will occur more than 100 years later, it seems to have its ultimate fulfillment in the Great Tribulation yet to come. H.L. Willmington offers the following observations:

A. The Great Tribulation–what it is (24:1-4, 6-13, 16b-22)

1. God himself will lay waste to the entire earth (24:1): The earth will become a great wasteland, and the people will be scattered.

2. All people and fallen angels will be judged (24:2-4, 21-22): No one will be spared from God’s wrath, and the fallen angels will be put in prison.

3. Very few will survive (24:6): A curse will consume the earth and its people, who will be destroyed by fire.

4. Happiness will no longer exist (24:7-13): All joy in life will be gone.

5. Evil and treachery will be everywhere (24:16b-18): People possessed by sheer terror will flee from one danger only to be confronted with something even more horrifying.

6. The earth will stagger like a drunkard (24:19-20): It will fall and collapse like a tent, unable to rise again because of the weight of its sins.

B. The Great Tribulation–why it occurs (24:5): Humanity has twisted the laws of God and has broken his holy commands (The Outline Bible, S. Is 24:5).

Isaiah uses the word “earth” 16 times in this chapter to emphasize the global impact of God’s intervention in human affairs, wielding judgment and exalting His glory. No stratum of society is spared and no portion of the earth escapes unscathed. The reason for God’s plundering of the earth is provided in verse 5: “The earth is polluted by its inhabitants, for they have transgressed teachings, overstepped decrees, and broken the everlasting covenant.” That covenant “probably refers not to the Abrahamic or Mosaic Covenants but to the covenant people implicitly had with God to obey His Word. Right from the very beginning mankind refused to live according to God’s Word (Gen. 2:16-17; 3:1-6; cf. Hosea 6:7). And throughout history people have refused to obey God’s revelation” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1072). Robert B. Hughes and Carl J. Laney add, “The ‘everlasting covenant’ must refer to the moral law of God revealed in his word and written in man’s heart (cf. Rom. 2:14-15)” (Tyndale Concise Bible Dictionary, S 263).

It cannot be emphasized too strongly that God is the one wreaking havoc on the earth. While people are responsible for their sinful actions, and these actions often produce great hardship for the perpetrators and for others in the process, the Lord of Hosts clearly is demonstrating His holiness and power in events that otherwise might be interpreted as a scorched-earth policy. After all, if God created the present heavens and earth out of chaos (Gen. 1:2) and judged the earth by water in the great flood (Gen. 6-9), He has every right to judge mankind’s sin in the latter days by reintroducing chaos to the created order. Ultimately, He will purge the heavens and earth of the last vestiges of sin by fire and create new heavens and a new earth (2 Peter 3:5-13; Rev. 21-22). Even the imagery of Isaiah in verse 18 harkens back to the flood: “For the windows are opened from above, and the foundations of the earth are shaken” (cf. Gen. 7:11).

Matthew Henry summarizes well:

The Lord that made the earth, and made it fruitful and beautiful, for the service and comfort of man, now makes it empty and waste (v. 1), for its Creator is and will be its Judge; he has an incontestable right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken this word, and he will do the work (v. 3); it is his curse that has devoured the earth (v. 6), the general curse which sin brought upon the ground for man’s sake (Gen. 3:17), and all the particular curses which families and countries bring upon themselves by their enormous wickedness. See the power of God’s curse, how it makes all empty and lays all waste; those whom he curses are cursed indeed (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 24:1).

One final note should be made before moving on. Isaiah writes that the Lord will punish “the host of heaven above and the kings of the earth below” (v. 21). The “host of heaven” may refer to the spiritual forces opposed to God, specifically Satan and demons. The “kings of the earth below” no doubt are the earthly political forces facing God’s judgment. “Those powers in the heavens and on the earth will become like cattle when the Lord herds them together and places them like prisoners . . . in a dungeon. Their punishment after many days refers to the great white throne judgment after the Millennium when all the unrighteous will have to stand before God and be judged for their evil deeds and lack of faith in Him (Rev. 20:11-15)” (The Bible Knowledge Commentary, S. 1:1072).

The Promised Kingdom (Isa. 24:14-16a, 23)

A few will escape these terrible judgments, just as a few olives or grapes may be gleaned after the harvest (v. 13). The survivors will rejoice, raising their voices in songs of praise that may be heard from “the ends of the earth” (v. 16). This singing seems to come out of the scattered remnant, which in the light of the gospel may be seen as Jews and Gentiles alike (cf. John 11:52). “Out of this terrible devastation … will come the glorious light of Christ in his millennial kingdom (24:23; see 60:19-20; Rev. 21:23; 22:5)” (Willmington’s Bible Handbook, S. 365). If the sun and moon are to lose their luster in comparison with the Messiah, what a surpassing vision of glory awaits all who trust in Him (see Rev. 21:22-27).

It’s important to keep in mind that the concept of a remnant is central to Isaiah’s teaching (see Isa. 1:9; 10:20-22; 11:11, 16; 14:22, 30). The believing remnant will view the earth’s devastation as the righteous act of a holy God; it will not be viewed in the way the people of Isaiah’s day see the Assyrian invasion – as cruel and unjust punishment. Those who receive Christ by faith today may joyfully anticipate His future physical and visible manifestation of power, glory and holiness.

Closing Thought

Matthew Henry writes: “Those who through grace can glory in tribulation ought to glorify God in tribulation, and give him thanks for their comforts, which abound as their afflictions do abound. We must in every fire, even the hottest, in every isle, even the remotest, keep up our good thoughts of God. When, though he slay us, yet we trust in him-when, though for his sake we are killed all the day long, yet none of these things move us-then we glorify the Lord in the fires” (S. Is 24:13).

April 6, 2009

Isaiah 23: The Lord of Hosts Planned It

Listen to an audio file (4.5.09)

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

While it’s difficult to pinpoint the time of this prophecy, Isaiah likely proclaims this oracle against Tyre during the reign of Hezekiah, a short time before Sennacherib’s attack on Jerusalem in 701 B.C.

Key verse:

Isa. 23:11 – He stretched out His hand over the sea; He made kingdoms tremble. The Lord has commanded that the Canaanite fortresses be destroyed.

Quick summary:

This oracle completes a series of messages from the Lord stretching from Isa. 13-23. Beginning with Babylon in the east and ending with Tyre in the west, Isaiah exposes the sins of these nations and foretells God’s dealings with them. Gary V. Smith comments: “God’s destruction of all these nations, including the great sea power Tyre, clearly demonstrates God’s sovereign power over every people on land and sea” (The New American Commentary: Isaiah 1-39, p. 394).

Take note:

Tyre and Sidon are powerful international trading centers. Tyre’s merchants are the first to navigate the Mediterranean waters. They establish colonies on nearby coasts and in faraway lands. Tyre consists of two parts: a rocky fortress on the mainland called “Old Tyre,” and the city itself, built on a small, rocky island about half a mile from shore. The purple dye of Tyre is famous for its beauty and durability, and both Tyre and Sidon are crowded with glass shops, dyeing and weaving establishments, and engravers of precious stones (see 2 Chron. 2:7, 14). But the wickedness of these cities is well known, too, as several Old Testament prophets attest (Jer. 25:22; Ezek. 26, 28; Amos 1:9-10; Zech. 9:2-4).

Tyre and Sidon are important cities. Both David and Solomon make use of laborers and building materials from Phoenicia (2 Sam. 5:11; 1 Kings 5:8-9). King Ahab marries the Phoenician princess Jezebel, who spreads the worship of Baal throughout Israel (1 Kings 16:29-33).

The Lord makes it clear that He – not any earthly power – is judging Tyre and Sidon (v. 9), and He will continue to use them for His purposes. Their ill-gotten gain ultimately will benefit the righteous (v. 18). A church is established here soon after the death of Stephen. Paul, returning from his third missionary journey, spends a week with the disciples on Tyre (Acts 21:4). Both Tyre and Sidon are located in modern-day Lebanon.

The Lament over Tyre (Isa. 23:1-14)

While Isaiah predicts the stunning destruction of this prosperous port city, he also is speaking to the Hebrews, who watch the Lord sweep His mighty arm of judgment across neighboring states. As the men and women of Judah face the threat of military action against them, it becomes clear that trusting in alliances with these nations is a recipe for disaster. Judah’s only hope is to trust in God.

Several dates are suggested for the historical setting of this prophecy, including Alexander the Great’s siege of Tyre around 332 B.C. However, it seems best to understand this lament as anticipating the fall of Tyre and Sidon during the time of Isaiah’s ministry. Since the Phoenician people will flee to Cyprus, and Babylon recently has been defeated (Isa. 23:13 happens in 703 B.C.), this prophecy may be given a short time before the Assyrian king Sennacherib’s attack on Jerusalem in 701 B.C. Only a year earlier, Sennacherib (704 – 682 B.C.) puts down a revolt by the Babylonians, attacks their cities and tears down their fortresses. If the Lord can do this to Babylon, why not to Tyre – or even Judah?

Tyre does not fall because she provokes her neighbors to wrath but because she entices them with her wealth, establishing her own colonies and engaging in massive international commerce. “She had become the mart of the nations, the great emporium of that part of the world. Some of every known nation might be found there, especially at certain times of the year, when there was a general rendezvous of merchants” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 23:1). The people of Tyre grow comfortable, then confident, and then arrogant, ignoring the prophet’s warnings that their wealth is a gift from God and may be revoked by Him. Steeped in a tradition of self-indulgence, these merchants look back on their long and prosperous history and conclude that it will continue forever. But Isaiah makes it clear that wailing, not revelry, is in their future (vv. 1, 14).

The Restoration of Tyre (Isa. 23:15-18)

After predicting the fall of Tyre, Isaiah speaks about her future restoration after 70 years. This is similar to the end of the Egypt oracle (Isa. 19:18-25). Just as the Egyptians and Assyrians one day will worship God (19:21), the citizens of Tyre one day will offer holy gifts to the Lord (23:18). “The implication of this prophecy for the prophet’s audience in Judah is that the

people of Judah need to trust God, for several of these foreign nations will eventually see the error of their ways and come to trust God” (The New American Commentary: Isaiah 1-39, p. 403). After Tyre is destroyed, it will be forgotten for 70 years. It’s impossible to say exactly when this 70-year period begins and ends. However, if the Assyrians defeat the Phoenicians around 702 B.C., then Tyre’s season of insignificance will last until about 630 B.C., the time when the Assyrian empire collapses.

Isaiah then moves to “the song of the prostitute,” probably a song familiar to his audience. The song mocks an aging and forgotten prostitute who must take to the streets, play music and sing suggestive songs in order to attract business. Just like the prostitute, Tyre will long to be remembered once again after a 70-year decline. “The Lord will restore Tyre,” the prophet promises (v. 17), and enable her to rise to prominence once again – with one dramatic difference. Rather than hoard tons of gold for her own pleasures, the people of Tyre will give some of the money they earn in international trade to the temple of the Lord, supporting the temple servants who dwell in God’s presence (v. 18). History provides no information about the fulfillment of this prophecy. However, the spirit of the prophecy matches that of Isa. 2:1-4 as all nations stream to Zion to worship the Lord. Perhaps this final verse of the chapter is a long-range view of the millennium.

Closing Thought

Gary V. Smith comments: “Life, liberty, security, and prosperity are dependent on the gracious plan of a sovereign God, not on any arrogant attempts to manipulate circumstances through human wisdom, military might, or political alliances. God has revealed this truth to his prophets and history proves that it is so; therefore, each generation and each nation must choose how it will respond. The proud and self-reliant will be humbled; the humble people who trust God will walk in the security of his plan” (The New American Commentary: Isaiah 1-39, p. 395).

March 30, 2009

Isaiah 22: What’s the Matter with You?

Listen to an audio file (3.29.09)

Download a worksheet for further study

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

This oracle against Jerusalem is offered during the reign of Hezekiah and speaks both to the imminent invasion by the Assyrians and the future destruction by the Babylonians more than 100 years in the future.

Key verses:

Isa. 22:12-13 – On that day the Lord God of Hosts called for weeping, for wailing, for shaven heads, and for the wearing of sackcloth. But look: joy and gladness, butchering of cattle, slaughtering of sheep, eating of meat, and drinking of wine — “Let us eat and drink, for tomorrow we die!”

Quick summary:

Warren W. Wiersbe writes, “The people of Judah were behaving like their pagan neighbors, so it was only right that Isaiah should include them in the list of nations God would judge. Yes, in His mercy, the Lord would deliver Jerusalem from the Assyrian army; but He would not deliver them from Babylon. Isaiah pointed out two particular sins that would cause Judah to decline and ultimately go into Captivity in Babylon … [t]he unbelief of the people … [and] the unfaithfulness of the leaders” (Be Comforted, An Old Testament Study, S. Is 22:1).

Take note:

The “Valley of Vision” is a reference to Jerusalem, which even though located on Mt. Moriah is situated in a valley surrounded by higher hills (Ps. 125:2; Isa. 2:3; Jer. 21:13). The Valley of Kidron runs between two hills east of Jerusalem, the seat of divine revelation. Jerome calls it “the nursery of prophets.” From this city God reveals Himself to, and through, the prophet Isaiah. “The point seems to be that Jerusalem has received message after message (i.e., ‘vision’) from God and yet failed to really hear” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 422).

The Valley of Vision (Isa. 22:1-14)

While some portions of this passage refer to the Assyrian invasion in Hezekiah’s day (see Isa. 36-37; 2 Kings 18-19; 2 Chron. 32), the primary emphasis is on the Babylonian conquest of Jerusalem in 586 B.C. Isaiah provides a stark contrast between Jerusalem’s gaiety and its grim future (vv. 2a, 13). Possibly, the prophet refers to the celebration that will take place when Assyria’s Sennacherib retreats (see Isa. 37:37); to Judah’s overconfidence in Jerusalem’s defenses; or to the escapism that reveals the moral bankruptcy of Jerusalem’s citizens as they face inevitable destruction. In any case, their philosophy is, “Let us eat and drink, for tomorrow we die” (v. 13b; cf. 1 Cor. 15:32).

Rather than partake in the revelry on the rooftops, Isaiah descends into the valley, where he sees people dying, not from battle wounds, but from starvation and disease (v. 2). He sees the nation’s leaders running for their lives as the invading hoards descend on the capital city (vv. 3-7; 2 Kings 25:1-10). The people do what they can to brace themselves for a long siege, collecting armor, fortifying the walls, and securing a supply of water, but their efforts will come to naught as the Lord “remove[s] the defenses of Judah” (vv. 8-11). Longer term, many will find themselves mired in an entitlement mentality, thinking, “Just as God delivered us from the Assyrians, He must also save us from the Babylonians. After all, we’re His chosen people.” Quite the contrary, the Lord will use the pagan Babylonians as His rod of judgment against the eat-drink-and-be-merry citizens of Judah.

“The people did everything but trust the Lord,” writes Warren Wiersbe. “Instead of feasting, they should have been fasting, weeping, putting on sackcloth, and pulling out their hair in grief (v. 12; Ezra 9:3; James 4:8-10). God had sent the nation many prophets to warn them, but the people would not listen. Now it was too late; their sins could not be forgiven because their hearts were hard. Judah would go into captivity, and God’s word to Isaiah would be fulfilled (Isa. 6:9-13)” (Be Comforted, S. Is 22:1).

A Warning to Shebna (Isa. 22:15-25)

There might be hope for Judah if the leaders would call the people to repentance, but too many leaders like Shebna have only themselves in mind. Shebna is identified as a steward in charge of the king’s palace. He may be Hezekiah’s chief administrator or prime minister who carries out the will of the king; if so, he is second in command and deeply involved in mounting defenses against Sennacherib’s military forces.

Isaiah is sent to Shebna, who is more concerned with building a monumental tomb for himself and acquiring chariots than he is with honoring the king and serving his country. Likely, he sides with the pro-Egypt party in Judah. Isaiah’s question cuts to chase: “What are you doing here?” (the construction site of his tomb). The young steward’s actions belie his wicked heart, and Isaiah informs him that the Lord is about to shake him violently (v. 17). “God judged Shebna by demoting him (he became ‘secretary’ according to 36:3, NIV), disgracing him, and deporting him. Eventually he was thrown ‘like a ball’ (22:18) into a far country (Assyria?), where he died. He could not have an expensive funeral and be buried in his elaborate tomb” (Be Comforted, S. Is 22:1).

Isaiah predicts that Eliakim will replace Shebna, and apparently Isa. 36:3 shows the fulfillment of this prophecy. Eliakim will be like a father to the people, “a throne of honor for his father’s house” (v. 23). The “key” in verse 22 is a symbol of authority that a steward has over the house. Jesus makes reference to this when he tells Peter He will give him “the keys of the kingdom of heaven” (Matt. 16:19). The New Manners and Customs of the Bible provides some interesting insight into the references to keys by Isaiah and Jesus:

The idea contained in both these passages is expressed in Isaiah 9:6, where it is said of the Messiah: “the government will be on his shoulders.” The word keys is used figuratively again when Jesus says to Peter: “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 16:19)…. Matthew 16:18 has caused considerable controversy, but verse 19 has been even more fiercely debated. Nothing in either verse, however, suggests the possibility that Peter or any of the apostles were given authority to forgive sins. The words bind and loose are rabbinic terms meaning to forbid and to permit. Keys were the symbol of knowledge or the fruit of the scribal or teaching office…. The use of those keys-knowledge of the gospel-would build the church. Peter did precisely this at Pentecost (Acts 2:14), at Samaria (Acts 8:14), and for Cornelius the Gentile (Acts 10). Phillip did it at Samaria (Acts 8:5), and Paul did it throughout all of Asia (Acts 19:10). To say that only Peter had the keys to heaven would give the power of salvation to Peter and not to the gospel: “the gospel … is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Romans 1:16) (S. 355).

Another illustration is given to us in the “peg” in verse 23. This is not, as some might think, a reference to a wooden tent peg that is driven into the ground. Rather, Isaiah compares Eliakim to a peg that is driven into the wall to hold up kitchen utensils or other items. However, if the people trust wholly in Eliakim, rather than in God, they will be disappointed, for the weight of their burdens will shear off the peg and all that hangs upon it will fall. Some commentators believe Eliakim’s advancement results in corruption of his family, eventually leading to a fall, while others see Eliakim as a type of Christ, the latter of which would take all mankind’s burdens upon Himself (see Isa. 53:4-6). In any case, Isaiah’s message is consistently clear: Trust God.

Closing Thought

Gary V. Smith comments: “Leaders who fail to lead people to depend on God will not last; instead, God will raise up true servants (22:20) who care for others, like a father cares for his children (22:21). God will firmly establish them and give them great opportunities for service and influence (22:22). Nevertheless, people are not the basis for a secure future in any organization; God is the only truly dependable resource for hope” (The New American Commentary: Isaiah 1-39, p. 394).

March 22, 2009

Isaiah 21: Babylon has Fallen

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Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Isaiah speaks these oracles against Babylon, Dumah (Edom) and Arabia during the reign of Hezekiah, who hopes that a Babylonian uprising will break the grip of the Assyrians. Unfortunately for Judah, the rebellion fails.

Key verse:

Isa. 21:4 – My heart staggers; horror terrifies me. He has turned my last glimmer of hope into sheer terror.

Quick summary:

Lawrence O. Richards writes, “Isaiah continues his predictions of judgments destined to soon strike contemporary nations. The prophet foresees the fall of pagan Babylon, not due to emerge as a dominant world power for yet another 100 years (21:1-10). He also prophesies briefly against Edom and Arabia, who will try futilely to resist Assyria’s power (vv. 11-17)” (The Bible Readers Companion, electronic ed., S. 422).

Take note:

Many commentators assume that this oracle predicts the fall of Babylon to the Medo-Persian Empire in 539 B.C. That future event will produce joy among the Jews because it will result in the end of their captivity. So why does Isaiah liken the fall of Babylon to a time of terror for the Jews? Because Isaiah’s focus is on the more immediate future. In 722 B.C., a Chaldean prince named Marduk-apal-iddina revolts against Assyria, captures Babylon and becomes its king. Hezekiah and his people are hopeful that this rebellion will break the stranglehold of the Assyrians in that part of the world. But by 705 B.C. Marduk-apal-iddina and his ally Elam will be defeated, and by 698 B.C. the area around the Persian Gulf will be destroyed. The Jews’ hopes will be dashed.

A Judgment on Babylon (Isa. 21:1-10)

Rather than introduce a well-known country like Egypt or Moab, this oracle is against the “desert by the sea” (v. 1), a reference to southern Babylon, known for its swampy marshes between the Tigris and Euphrates rivers and the home of Marduk-apal-iddina (also known as Marodach-baladan). The invading army is depicted as a destructive desert storm, likely a reference to the Assyrian attack on Babylon around 689 B.C. Babylon’s neighbors, Media and Elam, are urged to attack the Assyrian forces to divert their attention from Babylon. The phrase, “I will put an end to all her groaning” (v. 2) possibly refers to the common people of Babylon who will finally experience rest from the attacks and counterattacks taking place in their country.

The strong emotional response in verses 3-4 likely is Isaiah’s gut-wrenching realization that Judah’s ally would meet a violent end, leaving Judah to defend herself against the Assyrians. Gary V. Smith writes, “He seems to be describing physical signs of cramps that brought him to his knees and a psychological astonishment that knocked the wind out of him. His heart stopped briefly and a horrendous thought brought great fear over him. He was hoping to enjoy a good night’s rest, but now God has turned this vision into a nightmare” (The New American Commentary: Isaiah 1-39, p. 372).

In verses 6-10 we are given the prophetic report of a watchman, sent by Isaiah at God’s command, to be on the lookout for any signs of battle between Babylon and Assyria. Day and night the watchman peers faithfully at the horizon and questions passers by. Finally the news arrives: “Babylon has fallen, has fallen. All the idols of her gods have been shattered on the ground” (v. 9). If the people of Judah trust in an alliance between King Hezekiah and Babylon’s Marduk-apal-iddina, hoping a Babylonian revolt will break Assyria’s domination over the region, they will be sorely disappointed. The words of the watchman bring Isaiah and the people to their knees. Isaiah reiterates that his message is from God (v. 10). He is only telling them what the Lord Almighty has revealed. The man from the “desert by the sea,” Marduk-apal-iddina, will fail. Judah must trust God, not the Babylonians, to save them.

An Oracle Against Dumah (Isa. 21:11-12)

This is a mysterious oracle. The name Dumah was given to one of Ishmael’s sons (Gen. 25:13-15), as were the names Kedar and Tema (mentioned in Isa. 21:13-16), so the name most likely as associated with an oasis in the northern part of the Arabian desert, northeast of Edom. This site is on the trade route from Mesopotamia to Edom, and traders passing through would bring news about what is happening in Babylon. Since little information is provided, it’s hard to determine when this oracle is given. Likely it is prior to 700 B.C. during the reign of Sargon or Sennacherib (which fits vv. 1-10), or a much later date when the Babylonian king Nabonidus conquers various tribes in the Arabian Desert (500-540 B.C.).

In any case, the message is clear. The people along the trade route closer to Assyria and Babylon want to know, “Watchman, what is left of the night?” When will all the bloodshed and oppression be over? The watchman, perhaps Isaiah himself, replies that morning is coming, but so is another evening. In other words, there will be a brief respite from warfare, and then more troubling times. Finally, the watchman tells the inquirer to ask again later, implying that more information has yet to be revealed.

It’s difficult to grasp the meaning of this oracle to Judah, especially since neither Judah nor God is mentioned. Gary V. Smith offers good insight: “If this prophecy came during the time when the Assyrian kings were oppressing Judah and Babylon (21:9-10), this news would give the people of Judah a general assurance that better days are ahead, but also warn them that these good times would be followed by more dark days. It is possible that Isaiah’s audience might conclude from these words that they must not expect that their alliance with Babylon will quickly solve all their problems with Assyria. The previous oracle tells why: Babylon will fall” (The New American Commentary: Isaiah 1-39, p. 377).

An Oracle Against Arabia (Isa. 21:13-17)

This oracle foretells the difficult times the people of Arabia would soon experience at the hands of the Assyrians. The Dedanites (v. 13) are from a tribe in southern Arabia. Tema (v. 14) is a well-known oasis in northwestern Arabia, and Kedar (v. 16) is in northern Arabia. Kedar is known for its distinctive black tents (Ps. 120:5; Song of Sol. 1:5; Jer. 49:28-29), but within one year the warriors of Kedar will experience a crushing defeat. The Arabians will become fugitives, running for their lives. In 715 B.C. Sargon writes that he has defeated a number of Arabian tribes and deported them to Samaria.

“The special significance of this oracle lies in its warning to the freest and most inaccessible of tribes that Assyria’s long arm will reach even them, at God’s command,” writes D.A. Carson. “Those of the far south, Tema and Dedan, will have to succour their more exposed brother-tribe of Kedar” (New Bible Commentary : 21st Century Edition, S. Is 21:13).

Closing Thought

This chapter informs the people of Judah that the entire Middle East, even the remote desert lands, will be in turmoil under the expansive political and military ambitions of the Assyrians. It’s a reminder to all God’s people that the Lord is sovereign over every nation and tribe, even those refusing to acknowledge Him, and that He directs human history toward its inevitable climax when Messiah comes in power and glory and rules the earth from David’s throne.

Rather than trusting in chariots and horses (Ps. 20:7), or in national alliances, we would do well to trust in God.