Tagged: Syria

June 10, 2014

How Islam makes peace

In the wake of 9/11 and subsequent acts of terror in the name of Allah, many Muslim leaders labor to buff the tarnished image of the religion Mohammad founded nearly 1,400 years ago.

Their key message: Islam is a religion of peace.

No doubt many of the world’s Muslims prefer peace to the sword, decrying the acts of Islamist terrorists as perversions of true Islam.

And to be fair, Islam is a religion of peace, as long as peace is defined in Muslim terms.

A case in point: dhimmitude.

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February 16, 2009

Isaiah 17: Partners in Crime

Listen to an audio file (2.15.09)

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:

The oracle in chapter 17 describes the fall of Damascus and the fortified cities of Ephraim (the northern kingdom of Israel). The events described in this chapter belong to the period of the Syro-Ephraimite War (734-732 B.C.), when Judah’s king Ahaz asks the Assyrian King Tiglath-pileser III to rescue him from the attacks of Syria and Ephraim.

Key verse:

Isa. 17:10a For you have forgotten the God of your salvation, and you have failed to remember the rock of your strength.

Quick summary:

J. Vernon McGee writes: “Because of the confederacy between Syria and Israel (often for the purpose of coming against Judah), Israel is linked with the judgments pronounced on Syria. Partners in crime means partners in judgment” (Isaiah Volume 1, p.137).

Take note:

Despite harsh words and a bleak outlook for Israel, the Lord reminds His people of His purpose in judgment – so they will “look to their Maker and will turn their eyes to the Holy One of Israel. They will not look to the altars they made with their hands or to the Asherahs and incense alters they made with their fingers” (Isa. 17:7b-8).

Prophecy Against Damascus (Isa. 17:1-3)

The northern kingdom of Israel (also called Ephraim) and Damascus, the capital of Syria (or Aram), have joined forces against Judah. For this they will suffer together. Both will be besieged and deported by Assyria (see 2 Kings 15:29; 17:6). The Assyrians conquer Aram in 732 B.C. and, according to their custom, deport many of the citizens, leaving the cities deserted and the land untended. They also likely burn the houses and demolish the fortifications, leaving the capital city a “ruined heap” (v. 1).

Isaiah also says the cities of Aroer, a Syrian province, are forsaken. “God is righteous in causing those cities to spue out their inhabitants, who by their wickedness had made themselves vile; it is better that flocks should lie down there than that they should harbour such as are in open rebellion against God and virtue” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 17:1).

The Syrians are the ringleaders in the confederacy against Judah, so they are punished first and most harshly. The glory of Israel will be no comfort to the Syrian survivors.

Judgment Against Israel (Isa. 17:4-11)

Now Isaiah turns his attention to Syria’s ally, Ephraim. He uses several graphic images to describe the northern kingdom’s imminent downfall: the fading splendor of Jacob (v. 4a); the emaciation of a sick person (v. 4b); the gleaning of a small harvest (vv. 5-6); the abandonment of woods and mountain peaks (v. 9); and the sudden decay of a garden (v. 11). On that day the people will come to their senses and realize that their idols cannot save them. They will turn to their Maker, but it will be too late (v. 7; see also Prov. 1:20-33). In 722 B.C., Assyria sweeps into the northern kingdom, and she is no more.

Warren Wiersbe comments:

The emphasis in this section is on the God of Israel. He is the Lord of hosts (the Lord Almighty), who controls the armies of heaven and earth (Isa. 17:3). He is the Lord God of Israel (v. 6), who called and blessed Israel and warned her of her sins. He is our Maker, the Holy One of Israel (v. 7); He is the God of our salvation and our Rock (v. 10). How foolish of the Israelites to trust their man-made idols instead of trusting the living God (v. 8; 1 Kings 12:25-33). But like Israel of old, people today trust the gods they have made, instead of the God who made them; these include the false gods of pleasure, wealth, military might, scientific achievement, and even “religious experience” (Be Comforted, S. Is 17:1).

Isaiah’s words are echoed in Paul’s letter to the Romans more than 700 years later. Though the Asherah poles used to worship the Canaanite fertility goddess are no longer standing, the first-century world still clung to idols: “For though they knew God, they did not glorify

Him as God or show gratitude. Instead, their thinking became nonsense, and their senseless minds were darkened. Claiming to be wise, they became fools and exchanged the glory of the immortal God for images resembling mortal man, birds, four-footed animals, and reptiles” (Rom. 1:21-23).

Judgment Against the Nations (Isa. 17:12-14)

These verses spell out the consequences for those who plunder the people of God. Even though God uses surrounding nations to judge Israel, he holds them accountable for their actions and brings them to justice. This passage seems especially to take aim at Assyria, which, after aligning itself with Judah, invades it unsuccessfully. As Matthew Henry writes, “If the Assyrians and Israelites invade and plunder Judah, if the Assyrian army take God’s people captive and lay their country waste, let them know that ruin will be their lot and portion” (Matthew Henry’s Commentary, S. Is 17:12).

The Assyrian army is diverse, made up of many nations. What’s more, its soldiers are noisy and boastful, “like the roaring of the seas … like the raging of mighty waters” (v. 12). They make boisterous threats in order to frighten their enemies into submission and prevent surrounding nations from coming to their enemies’ defense. But God will punish them, scattering them “like chaff on the hills, and like dead thistles before a gale” (v. 13). “How appropriate that though Assyria brought terror in the evening, the enemy would be gone before morning, for such was the case with the Assyrian army (37:36-37). Though the Assyrian soldiers had plundered many cities of Judah, 185,000 soldiers were slaughtered over night” (John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary : An Exposition of the Scriptures, S. 1:1065).

Closing Thought

Matthew Henry comments: “It was in the night that the angel routed the Assyrian army. God can in a moment break the power of his church’s enemies, even when it appears most formidable; and this is written for the encouragement of the people of God in all ages, when they find themselves an unequal match for their enemies; for this is the portion of those that spoil us, they shall themselves be spoiled. God will plead his church’s cause, and those that meddle do it to their own hurt” (S. Is 17:12).

November 17, 2008

Isaiah 7: The Lord Himself Will Give You a Sign

Listen to the audio file

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:

Chapter 7 is set in the days of King Ahaz, specifically when Israel and Syria are poised to attack Judah in an effort to unify the three kingdoms against the superpower Assyria.

Key verse:

Isa. 7:14: Therefore the Lord Himself will give you a sign: the virgin will conceive, have a son, and name him Immanuel.

Quick summary:

Rezin of Syria and Pekah of Israel are determined to replace Judah’s king Ahaz with a puppet king who will cooperate with them in an alliance against Assyria. When Ahaz resists, Syria and Israel invade Judah and crush her. Ahaz pleads for help from Assyria, which comes to Judah’s assistance, defeating Syria and Israel, and then turning on Judah, which becomes an Assyrian satellite. In the midst of all this, God provides one of the most noteworthy signs of His faithfulness through Isaiah’s prophecy of Immanuel.

Take note:

The Messianic prophecy in 7:14 requires special attention. When Isaiah says the Lord will give “you” a sign, the “you” is plural and refers to the believing remnant of the house of David, not Ahaz. God remembers His covenant with David and remains faithful to it.

The word “virgin” in Hebrew speaks of a young unmarried woman, implying one who has never had sexual relations. However, the New Testament Greek and the rabbi’s translation of the Septuagint both use a word that definitely means a true virgin. As for the identity of Immanuel, more information will be provided in Isa. 9:6-7 and 11:1-5. While Ahaz is concerned with raising an army, God directs our attention to a child.

War against Jerusalem (Isa. 7:1-9)

Israel and Syria are desperately trying to unite their neighbors against Assyria. Judah has refused to join the alliance. As a result, the armies of Israel and Syria have arrived in force to conquer Judah and replace Ahaz with a puppet king.

Judah’s Jotham, son of Uzziah, has ruled well, but Jotham’s son Ahaz is a notoriously wicked king who is about to draw God’s wrath down on the nation. We are told in 2 Kings 15:37 that during his reign “the Lord began sending Rezin king of Aram and Pekah (king of Israel) against Judah.” Ahaz and the people are terrified. As Matthew Henry writes, “They had made God their enemy and knew not how to make him their friend, and therefore their fears tyrannized over them” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 7:1).

Isaiah’s message in the midst of panic is significant. With his son Shear-Jashub, Isaiah implores the people to trust in God. Shear-Jashub (“a remnant will return”) is a living reminder of God’s judgment and salvation. Within a few years, the two “smoldering stubs of firebrands” (v. 4), Rezin and Pekah, will be snuffed out. Syria is crushed in 732 B.C. As early as 734 B.C. Israel loses her northern territories. By 722 she loses her racial identity, and by 669, according to God’s word, she is “too shattered to be a people” (v. 8).

God’s words through Isaiah will echo in the ears of the people for years to come, and they resound yet today: “If you do not stand firm in your faith, then you will not stand at all” (v. 9).

The child Immanuel (Isa. 7:10-16)

The Lord’s challenge to Ahaz to “ask for a sign” (v. 11) exposes the depths of the king’s rebellious heart. At first glance, it seems Ahaz responds humbly: “I will not ask. I will not test the Lord” (v. 12; see Deut. 6:16). However, to wave off God’s invitation is to reject God Himself. Faith played no part in Ahaz’s religion or his politics (2 Kings 16:3-4, 10-20). Besides, Ahaz has other plans in mind; he’s going to align with Assyria (see 2 Kings 16:7-10), which will come to Judah’s assistance and then turn brutally on its newfound ally (Isa. 7:17-25).

Despite Ahaz’s obstinacy, the Lord gives a sign of the coming Messiah. This sign is not for Ahaz but for a much wider audience – King David’s dynasty, and for us; the “you” in verses 13-14 is plural. While Ahaz looks to an army, God looks to a child (see Gen. 17:19). How the prophecy fits into the current crisis is much debated. As a straightforward prophecy of Christ (see Matt. 1:22-23), the sign seems to bypass Ahaz. Yet the sign is for the house of David, which has come under attack (see vv. 6, 13), and the promise of a coming prince in itself is reassuring.

This passage is fraught with difficulties. And while scholars continue to debate the best way to interpret the limited information about the young woman and her son, it’s important to see this prophecy in light of the complete revelation of Scripture. Gary V. Smith puts it in perspective:

This passage reveals that a Davidic dynastic replacement for Ahaz would come at some point after a time of defeat by the Assyrians and that ‘Immanuel’ would be a godly ruler who would make just choices. The possibility remains that this new ruler could be the Messiah or some other godly, righteous king, but this text alone does not give clear irrefutable evidence that points exclusively to a messianic ruler. Thus, this incipient messianic text needs greater clarification concerning the significance of this son named Immanuel. The word Immanuel occurs again in 8:8 and 10. In addition, 9:1-7 refers to a coming son who will be a future Davidic messianic ruler who will reign forever. These later passages serve as commentaries that clarify the identity of Immanuel through progressive revelation. Thus what was not completely clear in chap. 7 becomes very clear to Isaiah by chap 9. Later prophetic and New Testament texts further the interpreter’s insight into these themes by progressively uncovering more and more information about the person and work of the Messiah (The New American Commentary: Isaiah 1-39, p. 216).

Trials to come for Judah (Isa. 7:17-25)

There are four “on that day” oracles that provide more specific information about the coming devastation of Judah that is revealed earlier in 5:26-30:

Assyria and Egypt will infiltrate the land (7:18-19). The reference to flies and bees appears to picture the manner in which Judah’s enemies will swarm over the land.
Assyria will humiliate its Hebrew captives (7:20). It’s not clear whether the imagery of a barber should be understood literally as a description of the treatment of prisoners, or more generally as a pillaging of the land.
People will eat nomadic food (7:21-22). While the food is sufficient, the reference to one calf and two goats denotes a small herd and suggests that grain farming and cities will see an end.
Agrarian society will cease (7:23-25). Isaiah seems to compare the destruction of God’s vineyard (5:1-7) with the destruction God will bring through the Assyrians.

Closing Thought

Gary V. Smith comments: “In spite of all the negative theological implications of Ahaz’s action, God did not totally give up on his plans for the Davidic dynasty. Out of the midst of suffering, another ruler unlike Ahaz will arise. Immanuel will choose the good and reject the evil. This unknown son, the child of a young woman, is a future Davidic figure of hope” (The New American Commentary: Isaiah 1-39, p. 218).