Tagged: Babylon

Isaiah 47: Sit in the Dust

Isaiah 47: Sit in the Dust (mp3 audio file)

Isaiah 47: Sit in the Dust (pdf study notes and worksheet)

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:

Chapter 47 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile.

Key verses:

Isa. 47:3-4 – “Your nakedness will be uncovered, and your shame will be exposed. I will take vengeance; I will spare no one. The Holy One of Israel is our Redeemer; the Lord of Hosts is His name.”

Quick summary:

Babylon’s destruction is foretold. This prophecy is fulfilled in 539 B.C. when Persian King Cyrus captures the city. Babylon’s failure is exposed in verse 6. The Lord has disciplined the Jews, placing them under Babylon’s control, but the captors went beyond reasonable punishment and “showed them no mercy.” Now under God’s judgment, Babylon is challenged to turn to its sorcerers, who must try to do the impossible – to prevent disaster at the hands of the Persians. They will fail because the Lord says, “I will take vengeance; I will spare no one” (v. 3).

Take note:

Twice, Babylon is called “Daughter Chaldea” (vv. 1, 5) and throughout the chapter she is depicted as a pouting mistress. Once “pampered and spoiled,” she must now grind meal with a millstone, remove her veil and bare her thigh as she wades through rivers. She will sit in silence and go into darkness, no longer a “mistress of the kingdoms” (v. 5). Once a lover of luxury who never considered the consequences of her actions, she now experiences loss of children and widowhood in a single day. In the last days, Babylon is depicted in a similar way, indulging in idolatry, immorality and excessive materialism. Like Babylon in Old Testament times, the kingdom in the last days is utterly destroyed and the world grieves her loss, but the judgment comes from God (Rev. 18).

The Shame of Babylon (Isa. 47:1-4)

Proud Babylon will be conquered and its people will become humbled servants, sitting in the dust as a sign of mourning (see Jonah 3:6). The words “Virgin Daughter” depict the people of the city as young and innocent women, possibly meaning the city’s walls have never been breached, or the people have never been captured. The people no longer will be delicate like virgins. Rather, they will endure hardships, grinding meal with millstones, unconcerned about their clothing or modesty. Some no doubt will be abused and raped. Warren Wiersbe writes, “Babylon, the proud queen, is now a humbled slave. ‘I will continue forever—the eternal queen!’ she boasted (v. 7, NIV). But in a moment, the judgment for her sins caught up with her; and she became a widow” (Be Comforted, S. Is 45:1).

Verse 4 predicts the response of the Jews, who will rejoice at the devastating work of God’s hand on their oppressors. They will praise God, realizing that their redemption comes from His direct and divine intervention in human history. “The Holy One of Israel is our Redeemer,” they proclaim. “The Lord of Hosts is His name.” Matthew Henry reminds us, “God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 47:1).

The Sins of Babylon (Isa. 47:6-8, 10)

Babylon has conquered Judah only because God has allowed it. More to the point, God chose this proud and pagan nation as His rod of discipline against the unrepentant Jews, a fact that should cause the Babylonians to place their victory in proper perspective. But they see things differently. They treat their captives with impunity, utterly destroying Judah’s capital city and place of worship. Although Yahweh places the Jews under the Babylonians’ control, they show no mercy and make life exceptionally difficult even for the elderly (v. 6). The Babylonians never entertain the thought that their rule is temporary. Brashly, the nation boasts, “I will be the mistress forever” (v. 7). Instead of seeing their triumph as an opportunity to serve the true and living God, they “did not take these things to heart or think about their outcome” (v. 7).

What’s more, the Babylonians think they can never be defeated. Enjoying the spoils of victory, sitting in the lap of luxury, resting in the security an undefeated army provides, the women declare they will never be widowed or know the loss of children (v. 8). But they are led astray by their “knowledge” and their “wisdom” (v. 10). “Their policy and craft, which they called their wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter” (Matthew Henry’s Commentary on the Whole Bible, S. Is 47:7). Those who trust in their wealth, their wisdom and their wickedness will find these false comforts in the end to be their ruin.

The Suffering of Babylon (Isa. 47:5, 9, 11-15)

Babylon is considered nearly impregnable, yet because of her sins the Lord says she will “sit in silence” (the posture of mourning), “go into darkness” (the state of misery) and “no longer be called mistress (queen) of kingdoms” (v. 5). Disaster and devastation are coming suddenly and unexpectedly. The once-invincible Babylonians will be unable to anticipate, avert or escape the calamity. The Babylonians prided themselves in their sorcerers, who supposedly foretold future events and cast spells to exert influence over others. Such alleged knowledge would be of no value in the coming days, for the sorcerers would not be able to see destruction coming or cast spells to make their conquerors go away.

In verses 12-15 the Lord mockingly urges the Babylonians to continue their sorceries and spells. Like Elijah jeering the prophets of Baal on Mount Carmel (1 Kings 18), Yahweh pokes fun at Babylon’s inept spiritual leaders. “Let them stand and save you – the astrologers who observe the stars … they are like stubble; fire burns them up…. They cannot deliver themselves from the power of the flame … each wanders his own way; no one can save you.” Matthew Henry remarks:  “Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God’s enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors [sic] and prime ministers of state. And shall not God visit for these things?” (Matthew Henry’s Commentary on the Whole Bible, S. Is 47:7).

Babylon and Chaldea are especially well known for their astrologers. In Chaldea the astrologers form a particular caste, in which knowledge is passed from father to son. They teach that the universe is eternal and that the movements of the celestial bodies are directed by a council of the gods. Their long and careful study of the heavens makes them more able than others to calculate the movements and influence of the stars. To assist them in their calculations, the astrologers divide the heavens into 12 equal parts, our houses – six above the horizon and six below – “and the various subjects that affect the happiness of human beings, such as fortune, marriage, life, death, religion, etc., were distributed among them. From the position of the stars in these houses the calculations were made…. And from the varied appearances of the heavens they foretold events that not only affected lands and nations, but also brought happiness or unhappiness to kings and common people” (James M. Freeman, Manners & Customs of the Bible. [Rev. ed.], S. 364).

No matter. Yahweh is direct and precise in His judgment that all the labors of the astrologers will come to naught, for He has determined that their season of sin is about to come to an end: “Look, they are like stubble; fire burns them up. They cannot deliver themselves from the power of the flame” (v. 14).

Closing Thought

D.A. Carson comments: “It is Babylon’s proper fate: there can be no mercy, for she has shown none….Yet the description is not without pity. We are watching the triumph of justice, but equally the tragedy of the sinner. Dust and toil, nakedness and shame, silence and darkness – these symbols of damnation have an added bitterness by the glimpse of the arrogant gaiety which they quench for ever. We can enter into her sinking of heart as the trusted expedients fail (the magic spells, sorceries and horoscopes of vs 12–14), and the old associates drift prudently away, ‘each in his own direction’ (15,), like the fair-weather friends that they are” (New Bible Commentary: 21st Century Edition, S. Is 47:1).

Copyright 2010 by Rob Phillips

Isaiah 46: The Gods Cower

Isaiah 46: The Gods Cower (mp3 audio file)

Isaiah 46: The Gods Cower (pdf study notes and worksheet)

Prologue

Where we are:

Part 1: Judgment (chapters 1-35)

Part 2: Historical Interlude (chapters 36-39)

Part 3: Salvation (chapters 40-66)

When this takes place:

Chapter 46 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile.

Key verse:

Isa. 46:11 – “I call a bird of prey from the east, a man for My purpose from a far country. Yes, I have spoken; so I will also bring it about. I have planned it; I will also do it.”

Quick summary:

“The discussion of Cyrus’s victories on God’s behalf led to thoughts of Babylon’s idols, who had to be carried by their worshipers and were therefore obviously powerless to save them (46:1–2). While Babylon carried their gods, Israel’s God carried them (46:3–4)! While the Babylonians lavished gold on their helpless gods, Israel’s mighty God controlled all of history. By calling in Cyrus – the ‘bird of prey from the east’ – he would destroy Babylon and free its Israelite captives (46:8–13)” (H.L. Willmington, Willmington’s Bible Handbook, S. 370).

Take note:

Isaiah emphasizes the inability of Babylon’s gods to save the Babylonians from the Persian king Cyrus or prevent the victory that will result in Judah’s return home after 70 years in exile. The prophet calls two of Babylon’s chief gods by name:

  • Bel – also known as Marduk, the chief god of Babylon. The celebrated tower of Babylon is dedicated to this god, residing in the center of one of two parts into which the city is divided; the king’s palace is the focus of the city’s other half. Identified with the sun, or with the planet Jupiter, Bel is worshiped in turrets, on housetops and other high places so as to be nearer to the heavenly hosts (see Jer. 19:13, 32:29; Zeph. 1:5). Bel is the Babylonian god of fortune, “the most propitious star to be born under” (Robert Jamieson, A. R.Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 46:1). According to the Apocryphal book Bel and the Dragon, Cyrus casts down Bel.
  • Nebo – the son of Marduk, is the god of writing and learning and is associated with Mercury, or Hermes, in astrology. The extent of Nebo worship is reflected in the compounding of the god’s name with the names of Babylonian kings, for example Nebuchadnezzar.

The Helpless Gods (Isa. 46:1-13)

Once gloriously transported in New Year’s Day processions, the Babylonian gods Bel and Nebo are now seen as heavy burdens being dragged into captivity. They crouch and cower, as if in fear of the Persians, and they are incapable of saving themselves or their Babylonian subjects. The gods credited with empowering Nebuchadnezzar to enslave the Jews are now in shackles. In contrast, the one true God, the Holy One of Israel, has sustained His people from the womb and carried them along since birth (v. 3). From the time of conception to old age, the Lord watches over His people and delivers them from trouble. “I have made you, and I will carry you; I will bear and save you,” the Lord declares (v. 4).

The gods of gold and silver cannot compare to the God of Israel. Pagans hire skilled craftsmen to fashion idols out of precious metals. They place them on sturdy mounts where they may be approached and implored. They kneel down and bow to the gods. They hoist them on their shoulders and set them in prominent places. And they cry out to these hand-molded deities. But the idols don’t budge. They don’t answer the desperate cries. And they can’t save. Like Elijah, who taunted the false gods on Mt. Carmel (1 Kings 18:20-29), Isaiah often derides pagans and their gods (see Isa. 40:18-20; 44:9-20; 45:16, 20; 46:1-2). Unlike these lifeless gods, the one true God hears and saves.

In verses 8-11 the people of Babylon are called to remember what the Lord did “long ago.” The Lord speaks in the past tense, even though His work of defeat (for the Babylonians) and deliverance (for the Jews) is more than a century in the future. God is not bound by time, nor is He troubled by the earth’s mightiest kings. “I declare the end from the beginning,” He says, “and from long ago what is not yet done, saying: My plan will take place, and I will do all My will” (v. 10). God demonstrates His uniqueness by His knowledge and control of the future (Isa. 45:21) and His ability to bring Cyrus from the east like a bird of prey (Isa. 46:11). Interestingly, the standard of Cyrus is a golden eagle on a spear, and he is described by some as having a nose similar to the beak of a hawk or eagle.

Matthew Henry writes: “Cyrus came from the east at God’s call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God’s counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God’s revealed will, are made use of to fulfil [sic] the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 46:5).

The “hardhearted” and “far removed from justice” in verse 12 are the Babylonians, who will experience God’s justice at the hands of the Persians. They also will see the Lord’s salvation as He delivers the Jews, restores them to their homeland and places His majesty in Israel.

Closing Thought

Just as Isaiah delivers a message of hope to the Jews when they need it most, the New Testament writers urge Christians to take heart in troubled times. “‘Fear not’ is God’s great promise to us as Christians,” writes Warren Wiersbe. “He is greater than Satan and this world, so we need not fear. He has a purpose for our lives, and He will fulfill it if we trust Him. He will pardon our sins and keep His promises” (Wiersbe’s Expository Outlines on the Old Testament, S. Is 40:1).

Copyright 2010 by Rob Phillips

Isaiah 43: Walk Through the Fire

Isaiah 43: Walk Through the Fire (audio file / mp3)

Isaiah 43: Walk Through the Fire (study notes and work sheet / pdf)

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:

Chapter 43 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact of the coming of Messiah.

Key verse:

Isa. 43:2 – I will be with you when you pass through the waters, and [when you pass] through the rivers, they will not overwhelm you. You will not be scorched when you walk through the fire, and the flame will not burn you.

Quick summary:

Despite Judah’s unfaithfulness, God promises to restore the nation after the Babylonian captivity.  The people are not to fear because the Lord created them, loves them and will carry out His promises to them. Just as God led the Israelites out of Egypt through the Red Sea, He will bring them out of Babylon, across the desert and safely back into their homeland. As a result, the people will witness to the world that He is the one true God and only Savior.

Take note:

The Lord repeatedly rehearses His uniqueness as the only true God. For the Jews, this is both a reminder and a prophetic prompt. The Babylonian captivity will finally cure the people of their idolatry, although it will take a spiritual revival in the last days to fully draw the redeemed of Israel into declaring worldwide the wonder of the Holy One of Israel and the salvation of the Messiah. Note how the Lord describes Himself to the people in this chapter:

  • “I [am] the Lord your God, the Holy One of Israel, and your Savior” (v. 3).
  • “I am He. No god was formed before Me, and there will be none after Me” (v. 10).
  • “I, I am the Lord, and there is no other Savior but Me” (v. 11).
  • “I alone declared, saved, and proclaimed … I am God” (v. 12).
  • “I am He [alone] … I act, and who can reverse it?” (v. 13).
  • “I am the Lord, your Holy One, the Creator of Israel, Your King” (v. 15).
  • “It is I who sweep away your transgressions for My own sake and remember your sins no more” (v. 25).

The Restoration of Israel (Isa. 43:1-7)

“These verses give Israel in eloquent detail the assurance Christ gives to his church, that the gates of Hades will not prevail against it,” writes D.A. Carson (New Bible Commentary: 21st Century Edition, S. Is 43:1). Raging waters, scorching fires, brutal enemies and great distances will not prevent the Lord’s people from obtaining their inheritance. For the Jews in Isaiah’s day, this means a return to Israel and a rebuilding of the temple following the Babylonian captivity, and ultimately the coming of the Messiah. For the church, it means an irrevocable citizenship in the kingdom of heaven based on the finished work of Christ and the promise of His glorious return one day. All of this is assured, not because of human righteousness, but because of the faithfulness of the covenant-keeping Holy One of Israel.

Isaiah reminds the Jews of some of the strands that bind them to God: creation, redemption and calling (verse 1); the Lord’s omnipresence (verse 2); love (verse 4); adoption (verse 6); and the honor of His name (verse 7). This unique relationship between God and His people is pictured in the bold image of a human ransom. Nations fall and people are displaced to make way for Israel (verses 3-4, 14). God is not unjust to act this way for all the world’s people have rejected Him and gone their own way. In choosing Israel, the Lord demonstrates His sovereignty and grace. Even more important, whatever the nations lose to Israel is more than compensated in the ransom Israel’s Messiah would pay for the sins of the world, bringing into the kingdom people of every “tribe and language and people and nation” (Rev. 5:9).

The Response of Israel (Isa. 43:8-13)

The Lord invites Israel, still spiritually blind and deaf, to stand before the nations as a witness of His uniqueness as the one true and living God. He challenges the nations to present witnesses. Can they point to past prophecies, made by their seers, which came true? Can they predict the

future? Of course not (see Isa. 41:21-23). In contrast, Israel, as God’s chosen servant, takes the stand and testifies that no god was formed before the Holy One of Israel, and there will be none after Him (v. 10). The Lord reminds His people, “‘I, I am the Lord, and there is no other Savior but Me. I alone declared, saved, and proclaimed – and not some foreign god among you. So you are My witnesses’ – the Lord’s declaration – ‘and I am God’” (Isa. 43:11-12). The Lord’s deliverance of Israel shows He is the true God. No one can successfully oppose Him or thwart His plans.

The name “Savior” is one God gives Himself in this passage and Isaiah uses frequently throughout his writings. For example, the Lord is “the God of your salvation” in Isa. 17:10; “God of Israel, Savior” in 45:15; “a righteous God and Savior” in 45:21; “Savior and Redeemer, the Mighty One of Jacob” in 60:16; and “your salvation” in 62:11. No foreign god can duplicate His wondrous works. No deity fashioned out of metal, wood or stone is able to save the people God created for His pleasure, purpose and glory.

Twice in this section the Lord calls the citizens of Judah “My witnesses.” Warren Wiersbe writes, “[I]t is in the history of Israel that God has revealed Himself to the world. Frederick the Great asked the Marquis D’Argens, ‘Can you give me one single irrefutable proof of God?’ The Marquis replied, ‘Yes, your majesty, the Jews’” (Be Comforted, S. Is 41:1). Matthew Henry notes that the Lord shows Himself as God by two proofs in this passage: “[1.] He has infinite and infallible knowledge, as is evident from the predictions of his word (v. 12) … [2.] He has an infinite and irresistible power, as is evident from the performances of his providence…. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 43:8).

The Routing of Babylon (Isa. 43:14-21)

By God’s grace and for Israel’s sake, the Lord promises to destroy Babylon and deliver the Jews from captivity. Even though Assyria is the threat in Isaiah’s day, and Babylon is pursued as an ally, this powerful kingdom to the east will rise up and do to Judah what the Assyrians could not – conquer Jerusalem and destroy the temple. Even so, once God’s use of the Babylonians as His rod of punishment is completed, He will defeat Judah’s foes and bring His people home. This deliverance is the backdrop against which a greater work of God will be accomplished in the sending of Messiah and His redemption on the cross. As D.A. Carson writes, “For its real fulfillment we must look beyond the modest homecomings from Babylon of the sixth and fifth centuries bc, although these are certainly in view, to the exodus which the Son of God accomplished at Jerusalem (Luke 9:31; cf. 1 Cor. 10:4, 11), which alone justifies the language of this and kindred passages” (New Bible Commentary: 21st Century Edition, S. Is 43:1).

In verses 16-17, Isaiah alludes to God’s deliverance of the Jews from Egyptian captivity and the destruction of Pharaoh’s army in the Red Sea. The exodus is a standing illustration of God’s unchanging character toward His people and a reminder to the church today that the Lord is directing human history to its ultimate conclusion in the destruction of His enemies and the deliverance of His people into “new heavens and a new earth, where righteousness will dwell” (2 Peter 3:13). The works that God will yet do for His people are so wonderful, they will not remember the sins God already has forgotten or “the past events” such as the defeat of Sennacherib or the return from exile in Babylon (v. 18). The apostle Paul, quoting Isaiah 52 and 64, gives Christians a similar glimpse of the future when he writes, “What no eye has seen and no ear has heard, and what has never come into a man’s heart, is what God has prepared for those who love Him” (1 Cor. 2:9).

The Rebellion of Israel (Isa. 43:22-28)

With the temple destroyed and the nation exiled under Babylonian rule, the Jews in the coming days will not be able to offer atoning sacrifices. Nevertheless, their gracious God promises to forgive their mounting sins. “It is I who sweep away your transgressions for My own sake and remember your sins no more,” the Lord says in verse 25. At the same time, the people should not lose sight of why they’re going into captivity in the first place: “Jacob, you have not called on Me … Israel, you have become weary of Me … you have burdened Me with your sins; you have wearied Me with your iniquities” (vv. 22, 24).

Matthew Henry takes note of five sins of omission in this passage. The people have 1) “cast off prayer;” 2) “grown weary of their religion;” 3) “grudged the expense of their devotion;” 4) not honored God with their sacrifices, “and so they were, in effect, as no sacrifices;” and 5) “aggravated their neglect of sacrificing” because God had not made it a burden for them  (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 43:22).

Even though the Lord will forgive Judah, He must discipline them. He invites the people to court and urges them to state their case. He then offers His evidence against them. Their “first father” sinned and their “mediators” rebelled against God. The “first father” is Adam (see Hosea 6:7), Abraham, or possibly Jacob. If Adam, then the point is that his sin nature was passed to all people (Rom. 5:12). If Abraham, then even the father of the Jewish race was in need of a Redeemer. If Jacob, then God is reminding the people that even their ancestors were sinful and fallen men. In addition, the “mediators” – the priests and prophets – have rebelled against God and failed to lead the people to live in a manner pleasing to Him. Therefore, God is going to punish the nation at the hands of Babylon.

Closing Thought

God’s chosen people should never presume upon His grace. While we are the recipients of the “richness of His grace” (Eph. 1:7), we also are the receivers of the full weight of His divine discipline when we fail to “walk worthy of God” (1 Thess. 2:12). D.A. Carson comments: “Israel’s devastating response to divine ardor is a yawn of apathy. No rebuff could be worse … The final thrust [v. 28] is deadly, for destruction is the Hebrew term herem, reserved for such objects of judgment as Jericho or the Amalekites, with whom no compromise was to be endured. It is the strongest term in the language” (New Bible Commentary: 21st Century Edition, S. Is 43:22).

Copyright 2010 by Rob Phillips

Isaiah 41: The Worm and the Machine

Isaiah 41: The Worm and the Machine (audio)

Isaiah 41: The Worm and the Machine (study notes and worksheet / pdf)

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:

Chapter 41 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact on the coming of Messiah. This chapter may have been written late in the prophet’s life.

Key verses:

Isa. 41:11-13 –Be sure that all who are enraged against you will be ashamed and disgraced; those who contend with you will become as nothing and will perish. You will look for those who contend with you, but you will not find them. Those who war against you will become absolutely nothing. For I, the Lord your God, hold your right hand and say to you: Do not fear, I will help you.

Quick summary:

Isaiah foretells the coming of the Persian king Cyrus as God’s instrument of judgment against Babylon. He encourages God’s people, who will be captives of Babylon when this prophecy is fulfilled, not to fear this warrior from the east because the Lord will use him to defeat Israel’s enemies and restore the nation to its former glory.

Take note:

Throughout Isaiah, both the nation of Israel and the coming Messiah are called God’s “servant.” The context helps us determine which “servant” is intended. In Isa. 41:8-9, it is the nation of Israel (see also Isa. 44:1-2, 21; 45:4; 48:20; 49:3). In other passages, the Messiah clearly is in view. For example, Isa. 42:1-9 announces the coming of the Lord’s “Chosen One” who will bring justice to the nations. And in Isa. 52:13 – 53:12 we encounter the Suffering Servant who will be “pierced because of our transgressions” and ultimately exalted – a prophecy wonderfully fulfilled in Jesus of Nazareth, who died for our sins, rose from the grave and ascended into heaven, where today He is seated at the right hand of the Father awaiting His triumphant return to earth.

Source and Strength (Isa. 41:1-7)

This chapter opens with a courtroom scene. The Lord calls Israel and all the nations before Him to “come together for the trial” (v. 1). The Old Testament is replete with courtroom settings in which the Lord presents His case against the wicked and pronounces judgment. Here, the Lord announces the rise of the Persian king Cyrus, whom God will use to judge the Babylonians, and He calls the idols of the nations to testify (vv. 21-24).

This powerful Persian leader “subdues kings” … “makes [them] like dust [with] his sword” and “like wind-driven stubble [with] his bow” (v. 2). However, it is clear that the Jews are not to fear this conquering king because the Lord has given him his strength and will use him to accomplish His purposes. “The Lord hands nations over to him,” Isaiah declares (v. 2). And if there’s any doubt about God’s sovereignty over human affairs, the Lord challenges His listeners: “Who has performed and done [this], calling the generations from the beginning? I, the Lord …” (v. 4). “A great truth is emphasized here. God controls the course of history and the rise and fall of nations. Even the pagan serves God’s purposes, even though unwittingly. However, you and I have the greatest privilege of all. We can serve God knowingly and gladly” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 431).

If there is any doubt about the sovereignty of God, He assures His people in verse 4, “I, the Lord, am the first, and with the last – I am He.” His declaration of eternal power and presence is repeated in Isa. 44:6 and Rev. 1:8 and is echoed by Jesus’ claims to deity in Rev. 1:17 and 22:13. Those who argue that Jesus is a lesser god, a created being or only a man who existed for a scant three decades face strong opposition from the Son of God Himself in these and other New Testament passages. To cite but a few other examples, Jesus claims to be eternal and uncreated (John 8:58; 17:5); divine (Mark 14:61-62; John 8:24, 58); and co-equal with the Father and the Holy Spirit (Matt. 11:25-27; 12:28; Luke 4:18; 23:34, 46; John 8:16-19, 42; 15:26; 16:13-15). 

Closing out this section, Isaiah mocks the nations that rush to one another for protection against Cyrus. They delve deeper into their idolatrous practices rather than turn to the Lord of Hosts who directs the Persian army for his own glorious purposes. The craftsman and metalworker who wield their tools, using solder and nails to fasten their idols will not be able to keep them from falling beneath the mighty hand of God.

The Consolation of Israel (Isa. 41:8-24)

The Lord now turns His attention back to Israel, whom He calls “My servant, Jacob, whom I have chosen, descendant of Abraham, My friend” (v. 8). Even though God is raising the rod of discipline against His chosen ones, He will not forget them or His covenant promises to them. Soon to be exiled in Babylon, they are assured nonetheless that the Lord has chosen them. Like a loving father disciplining an unruly child, He reminds them of His faithful love: “Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will help you; I will hold on to you with My righteous right hand” (v. 10).

From the endearing title of “servant,” Judah is then called a “worm” (v. 14). “My servant” is an honorable title given to great leaders like Moses (Num. 12:7), David (2 Sam. 3:18) and the Messiah (Isa. 42:1). So why would the Lord refer to His chosen people using such a degrading word as “worm?” Warren Wiersbe observes: “‘Servant’ defined what they were by God’s grace and calling, but ‘worm’ described what they were in themselves. Imagine a worm getting teeth and threshing mountains into dust like chaff! As the nation marched ahead by faith, every mountain and hill would be made low (40:4); and the Lord would turn mountains into molehills!” (Be Comforted, S. Is 41:1). “See,” the Lord says, “I will make you into a sharp threshing board, new, with many teeth. You will thresh mountains and pulverize [them], and make hills like chaff” (v. 15). And when that day comes, what will be the people’s response? “[Y]ou will rejoice in the Lord; you will boast in the Holy One of Israel” (v. 16).

In verses 17-20 the scene changes to a desert being transformed into a garden. This harkens back to the days of wandering in the wilderness and God’s provision for the people’s every need. Six times in these verses the Lord uses the personal pronoun “I” to assure His people that He will act on their behalf: “I, the Lord, will answer them; I, the God of Israel, do not forsake them. I will open rivers on the barren heights, and springs in the middle of the plains. I will turn the desert into a pool of water and dry land into springs of water. I will plant cedars in the desert, acacias, myrtles, and olive trees. I will put cypress trees in the desert, elms and box trees together …” (vv. 17-19). The reason for God’s action is clear: “so that all may see and know, consider and understand, that the hand of the Lord has done this, the Holy One of Israel has created it” (v. 20).

Now the scene changes once again, this time to a courtroom. God challenges the nations’ idols to plead their case before His holy bench. Have any of their predictions come true? What do they know about the future? Are they even able to do anything good or evil to prove their power? Of course not. “Look,” the Lord says, “you are nothing and your work is worthless. Anyone who chooses you is detestable” (v. 24).

The Conquests of Cyrus (Isa. 41:25-29)

Verses 25-29 go back over the ground of verses 2-4 but add detail. The north and east are mentioned together, defining Cyrus’ conquests, which will overarch the Babylonian Empire from the Persian Gulf to the Caspian and Black Seas. North and east also describe Cyrus’ lineage and leadership. His father is a Mede and his mother is a Persian. His army consists of Medes, whose country lay north, and Persians, whose country lay east, from Babylon. The one “who invokes My name” (v. 25) is Cyrus, who credits the God of heaven with his victories (Ezra 1:2-3). This does not necessarily prove that Cyrus is a true believer, for in other inscriptions he diplomatically credits the gods of conquered peoples for his triumphs, among them Marduk in Babylon and Sin (the moon god) in Ur.

In contrast with the idols of verses 21-24, God can and does predict the future. Besides describing Cyrus and his conquests long before his birth, the Lord informs the people that a messenger will come, heralding the news that the Jews will be released from captivity and returned to their homeland. The idols, however, “are a delusion; their works are nonexistent; their images are wind and emptiness” (v. 29).

Closing Thought

Matthew Henry comments: “When we are freed from that which hindered our joy, and are blessed with that which is the matter of it, we ought to remember that God is our exceeding joy and in him all our joys must terminate. When we rejoice over our enemies we must rejoice in the Lord, for to him alone we owe our liberties and victories” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 41:10).

Copyright 2009 by Rob Phillips

Isaiah 39: Nothing Left

Isaiah 39: Nothing Left (audio)

Isaiah 39: Nothing Left (pdf)

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:

It appears the visit from Merodach-baladan of Babylon occurs in 701 B.C., after Hezekiah’s illness and recovery but before the siege of Sennacherib, king of Assyria, on Jerusalem.

Key verse:

Isa. 39:6 – “The time will certainly come when everything in your palace and all that your fathers have stored up until this day will be carried off to Babylon; nothing will be left,” says the Lord.

Quick summary:

The news of Hezekiah’s illness and recovery has spread as far as distant Babylon, whose king sends congratulatory letters and a gift to Jerusalem, followed by a visit. While on the surface it appears that Merodach-baladan has come to rejoice with Hezekiah over his restored health, the real reason is to learn about Judah’s economic resources, which may be needed to combat the Assyrians. No doubt Hezekiah is exploring an alliance with Babylon as well. But Hezekiah’s disregard of God’s promise to save Jerusalem will prove costly to the king’s family and nation.

Take note:

This event also is recorded in 2 Kings 20:12-19 and a revealing commentary is placed at the end of a summary of Hezekiah’s wealth and works in 2 Chron. 32:27-31: “When the ambassadors of Babylon’s rulers were sent to him to inquire about the miraculous sign that happened in the land, God left him to test him and discover what was in his heart” (v. 31). The Lord already knows what’s in Hezekiah’s heart, principally pride, but He allows the king to discover this for himself.

Hezekiah’s Folly (Isa. 39:1-8)

In all likelihood there is more than good will on the mind of Merodach-baladan, who is known as Marduk-apal-idinna, the invader. Twice he has tried to shake off the yoke of Assyria, succeeding for a time in taking the city of Babylon. After his second reign, in 703-702 B.C., he is deposed by Assyria’s King Sennacherib and flees to Elam, where he tries to form alliances with other nations to fight against the Assyrians. “Undoubtedly his friendly visit after Hezekiah’s illness was intended to persuade the king of Judah to join the rebel alliance in the fight against Assyria. This made Hezekiah’s indiscretion all the worse in view of Isaiah’s words that God was using Assyria to punish the whole region (chap.  10). The visit was also God’s test of Hezekiah’s heart (2 Chron. 32:31)” (John Fr. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, 1:1090).

Matthew Henry notes that there may have been a noble element to the Babylonian king’s visit besides seeking a military alliance: “It becomes us to give honour to those whom our God puts honour upon. The sun was the Babylonians’ god; and when they understood that it was with a respect to Hezekiah that the sun, to their great surprise, went back ten degrees, on such a day, they thought themselves obliged to do Hezekiah all the honour they could. Will all people thus walk in the name of their God, and shall not we?” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 39:1).

Flattered by his Babylonian visitors, Hezekiah shows them “all his armory” and “everything … in his treasuries.” No doubt the king wants to impress the emissaries, but they are more interested in his ability to support a sustained military uprising against Assyria. When Isaiah gets wind of Hezekiah’s hospitality, he asks the king several questions and discovers that Hezekiah has shown the Babylonians “everything in my palace” (v. 4).

Isaiah’s response is prophetic. First, he tells the king that one day his family’s immense wealth will be carried off to Babylon. This is astounding because the Assyrians, not the Babylonians, are threatening the region. The Babylonians are rebels on the run, and they have experienced numerous defeats at the hands of the Assyrians. Second, Isaiah tells Hezekiah that some of his descendents will be carried away into Babylon as captives and made eunuchs. This is fulfilled beginning in 605 B.C. when Daniel and other Hebrews are taken from Judah and pressed into service in Babylon. Hezekiah is not the lone cause of this judgment, or even a major cause of it, for subsequent rulers, priests and false prophets heaped up the nation’s sins until God could take it no longer (2 Chron. 36:13-16).

Warren W. Wiersbe remarks: “It was certainly a mistake for Hezekiah to show his visitors all his wealth, but pride made him do it. After a time of severe suffering, sometimes it feels so good just to feel good that we get off guard and fail to watch and pray. The king was basking in fame and wealth and apparently neglecting his spiritual life. Hezekiah was safer as a sick man in bed than as a healthy man on the throne. Had he consulted first with Isaiah, the king would have avoided blundering as he did” (Be Comforted, S. Is 39:1). D.A. Carson adds, “The faith of Hezekiah, proof against the heaviest blows, melts at the touch of flattery … and the world claims another victim by its friendship” (New Bible Commentary: 21st Century Edition, S. Is 39:1).

The Lord’s punishment will not come in Hezekiah’s lifetime, as it did in the days of King David for his sin of numbering the troops (see 2 Sam. 24:13-15). Hezekiah’s response at first glance seems self centered. “The word of the Lord that you have spoken is good,” he says in verse 8. “There will be peace and security during my lifetime.” How cold hearted to rejoice in the escape from punishment that will be imposed on future generations. But on closer examination, the king’s reaction is more likely a humble acceptance of God’s decree, as 2 Chron. 32:26 bears out. The king repents and God forgives him. Still, the consequences of his foolish deeds are not removed; the Babylonians will return a century later – not as allies but as conquering foes.

Closing Thought

Wiersbe comments: “When Satan cannot defeat us as the ‘roaring lion’ (1 Peter 5:8–9), he comes as the deceiving serpent (2 Cor. 11:3). What Assyria could not do with weapons, Babylon did with gifts. God permitted the enemy to test Hezekiah so that the proud king might learn what was really in his heart (2 Chron. 32:31)” (Be Comforted, S. Is 39:1).

 Copyright 2009 by Rob Phillips