Category: Isaiah

April 6, 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:

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)

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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:

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.

March 9, 2009

Isaiah 20: Naked and Barefoot

Listen to an audio file (3.8.09)

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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:

God speaks through Isaiah in “the year that the commander-in-chief, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it” (v. 1), which would be 711 B.C., during the reign of Judah’s King Hezekiah.

Key verse:

Isa. 20:5 – Those who made Cush their hope and Egypt their boast will be dismayed and ashamed.

Quick summary:

The Lord commands Isaiah to walk naked and barefoot among the Jews for three years as a warning not make the same mistake Ashdod made in trusting the Egyptians for protection against the invading Assyrians. If they do, they will be defeated and marched naked and barefoot into captivity.

Take note:

A “sign act,” such as walking naked and barefoot for three years, “can communicate a difficult message that some people might otherwise ignore,” writes Gary V. Smith, “but the sign can teach the central point of the message in an interesting, attention getting, shocking, or somewhat mysterious way” (The New American Commentary: Isaiah 1-39, p. 367).

“How Shall We Escape?” (Isa. 20:1-6)

Isaiah inserts a narrative passage here to punctuate his message about Cush (Ethiopia) in chapter 18 and Egypt in chapter 19. Some in Judah want to form alliances with Cush and Egypt to stave off the expansionist threats of the Assyrians, but Isaiah’s graphic “sign act” in chapter 20 illustrates the folly of relying on anyone but the Lord.

Here is some background: Tartan, the commander-in-chief of the Assyrian army under Sargon II, captures the Philistine city of Ashdod in 712-711 B.C. The city’s anti-Assyrian king, Yamani, who had rebelliously replaced an Assyrian puppet king, now flees to Egypt. But when the Assyrian army threatens the Egyptians, they hand Yamani over to Assyria. This all happens about the same time that King Hezekiah of Judah decides not to pay tribute money to the Assyrians, and Shabaka the Ethiopian solidifies his rule over a weakening Egypt. It is against this historic backdrop that God instructs Isaiah to walk “naked and barefoot” throughout Judah. The message is clear: If the people of Judah follow the example of Ashdod by trusting in Egypt for help, they will be defeated, shamed, and taken captive.

Although the text says Isaiah went about “naked” for three years, a better translation is “uncovered.” Isaiah merely “put off the outer sackcloth, retaining still the tunic or inner vest (1Sa 19:24; Am 2:16; Jn 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance” (Jamieson, Fausset, and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 20:2). Further, some commentators say Isaiah dresses this way only at intervals rather than full time, emphasizing three years of calamity that would fall upon Egypt and Ethiopia. In any case, this is the only strictly symbolic act of Isaiah’s ministry. With later prophets such as Jeremiah and Ezekiel, these types of acts are more common.

When Egypt and Ethiopia fall to the Assyrians, the Jews who hope for an alliance with these defeated nations will be “dismayed and ashamed” (v. 5). Rather than deliverance from a common enemy, the Jews will lament that they have no escape (v. 6). “Judah, then, should trust in the Lord for protection rather than in the foreign alliance they were contemplating” (John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1067).

Closing Thought

God’s message to the Jews in Isaiah 20, graphically illustrated by the prophet’s “sign act” of walking naked and barefoot, exhorts His people to trust fully in Him. This message is echoed some 2,700 years later, when the writer of Hebrews urges Jewish Christians not to return to Old Covenant practices but to trust fully in Christ and His finished work on the cross. Just as the Jews of Isaiah’s day would watch the Egyptians and Ethiopians be taken captive by the Assyrians and ask, “How shall we escape?” so the writer of Hebrews tells first-century Christians to remain faithful to Christ or face His divine discipline. “How will we escape if we neglect so great a salvation?” (Heb. 2:3).

March 2, 2009

Isaiah 19: Egypt’s Heart will Melt

Listen to an audio file (3.1.09)

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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:

The oracle in Chapter 19 describes four different kings who are trying to control Egypt around 720 – 711 B.C., according to Gary V. Smith in The New American Commentary. If so, this would place Isaiah’s prophecy in the reigns of Judah’s kings Ahaz and Hezekiah.

Key verse:

Isa. 19:1 – Look, the Lord rides on a swift cloud and is coming to Egypt. Egypt’s idols will tremble before Him, and Egypt’s heart will melt within it.

Quick summary:

D.A. Carson summarizes: “This oracle is a strong expression of the truth that God smites in order to heal (see v 22). The initial breakdown is followed by a renewal which goes beyond anything promised to a Gentile nation in the O.T. Perhaps Egypt is shown here in its two aspects: first, as the worldly power to which Israel was always looking (cf. 20:5) and secondly, as part of God’s world, for which he cares, with a place in his kingdom in which present ranks and races will be quite superseded” (New Bible Commentary : 21st Century Edition, S. Is 18:1).

Take note:

While Egypt must suffer God’s judgment, Isaiah depicts a glorious day when the nation will be converted and worship Him. When the Egyptians are converted (vv. 18-22) they will openly honor the Lord with an altar in the center of the country and a pillar near the border (vv. 19-20). The Egyptians will offer sacrifices and gifts to the Lord (v. 21) and, along with the Assyrians and Israelites, joyfully serve Him (vv. 23-25). Other Old Testament prophets wrote of Egypt’s future as well (see Jer. 46; Ezek. 29-30).

The Lord’s Message to Egypt (Isa. 19:1-15)

Here and in other passages of Scripture the Lord is seen riding on a cloud (v. 1; see also Ps. 68:4, 33: 104:3). In Canaanite mythology, the same imagery is used of Baal, the god of rain and fertility. But the Lord, not Baal, is the true Giver of rain, something the Egyptians will sorely need (vv. 5-10). The Egyptians’ false gods will not be able to save them from approaching judgment. Forced to abandon their trust in idols that “tremble” before Yahweh, the Egyptians will be reduced to infighting, despair and defeat at the hands of “harsh masters” and “a strong king” (v. 4). Isaiah does not identify the strong king, but possibly it is the Ethiopian ruler Shabaka or the Assyrian king Sargon.

Matthew Henry writes: “Isis, Osiris, and Apis, those celebrated idols of Egypt, being found unable to relieve their worshippers, shall be disowned and rejected by them. Idolatry had got deeper rooting in Egypt than in any land besides, even the most absurd idolatries; and yet now the idols shall be moved and they shall be ashamed of them” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 19:1).

The Lord also will afflict the source of their livelihood, the Nile River, interrupting the annual flooding that brings water and mineral-rich silt to its banks. As a result, papyrus reeds, plants, and every cultivated crop will wilt. Fishermen using hooks or nets will fail to get their catch of fish in the receding, putrid waters. And those who derive their income from flax, or from linens made of flax or other materials, will lose their livelihood. The entire economy will come to a halt despite the feverish way they invoke their pantheon of gods.

Zoan and Memphis (vv. 11, 15) are the two largest cities in Lower (northern) Egypt in Isaiah’s time and serve as important administrative centers. Although many leaders in these cities profess themselves to be wise, steeped in the ways of their fathers, God has given them “a spirit of confusion” (v. 14) so that the princes are “complete fools” and Pharaoh’s wisest advisers offer “stupid advice” (v. 11). The nobles of Egypt boast of their antiquity, but even with thousands of years of accumulated wisdom, they are not able to see the calamity coming, or prevent it. “Without access to God’s wisdom and plan, people are left confused and misguided. Fearing God and depending on his wisdom is where every wise person must start (Prov. 1:7)” (Smith, p. 358).

Egypt Will Know the Lord (Isa. 19:16-25)

The six-fold refrain, “On that day …” (vv. 16, 18, 19, 21, 23, 24) points to the day of the Lord and features the conversion of the Gentiles – in this case, the conversion of Israel’s enemies, the Egyptians and Assyrians. This is a future promise of judgment followed by blessing.

Both Egypt and Judah will see their roles reversed in the days ahead. In contrast with Isaiah’s day, when Judah thinks about appealing to Egypt for help, a time will come when Egypt is in terror as she recognizes that Judah is the stronger nation, held firmly in the uplifted hand of the Lord Almighty.

The “five cities” (or “several cities”) of verse 18 are unknown but could represent the rest of the nation. The “City of the Sun,” however, likely is Heliopolis, a major city in the south of the Nile Delta dedicated to the worship of the sun god Re. The dramatic change in this city – where the Lord is exalted above all Egyptian gods – will demonstrate to the world that Egypt has repented of idolatry and placed its trust in the one true and living God.

Some commentators suggest that the cities mentioned here are near the Egyptian border and engaged in commerce with Israel. If so, the cities could be Heliopolis, Leontopolis, Migdol, Daphne (Tahpanes), and Memphis. Isaiah’s prophecy that the Egyptians will speak the “language of Canaan” (v. 18) likely means they will embrace the Jewish religion and desire to study God’s Word in its original language. When will all this take place? After the Messiah comes and sits on the throne of David (Zech. 14:9; John 17:21).

An interesting side note about verse 19: In about 170 B.C. a temple was built at Leontopolis by Onias IV, an ousted Egyptian priest who appealed to this verse as justification. But the intention of this passage, it seems, is to point out that this once profane land one day will become holy ground.

Verses 23-25 give us a magnificent foretaste of the Gentiles’ full inclusion in God’s kingdom. “Israel will have only an equal part (a third, 24; but not third place), and her distinctive titles will be shared out with her cruelest enemies” (D.A. Carson, New Bible Commentary: 21st Century Edition, S. Is 19:16). This must be an unbelievable prophecy for the listeners in Isaiah’s day. The nation’s sworn enemies, and pagans as well, one day will be God’s people, sharing in Israel’s covenant blessings, having their prayers heard and answered, offering sacrifices to the Lord, and receiving spiritual healing. It will happen, and from our New Testament perspective we may anticipate this day just as the faithful in Judah did 2,700 years ago.

Closing Thought

Gary V. Smith writes: “Knowing how the radical Muslims control much of Egypt, Iraq, and Iran today, this prophecy still seems an amazing promise of the miraculous transforming power of God’s presence and grace. The prayer of every believer should be that the people in their own nation would respond as the Egyptians will and consequently join the many nations that will worship at God’s throne some day in the future” (p. 364).