Isaiah 23: 11-14

¹¹ He has stretched His hand out over the sea,
He has made the kingdoms tremble;
The Lord has given a command concerning Canaan to demolish its strongholds.

¹² He has said, “You shall exult no more, O crushed virgin daughter of Sidon.
Arise, pass over to Cyprus; even there you will find no rest.”

¹³ Behold, the land of the Chaldeans—this is the people which was not; 
Assyria appointed it for desert creatures—they erected their siege towers, 
they stripped its palaces, they made it a ruin.

¹⁴ Wail, O ships of Tarshish,
For your stronghold is destroyed.

As far as prophecies go, this one that we've been reading about in Isaiah 23 is fairly complete. The beginning set the scene for whom the word was about (Tyre), as well as the response to that word (by the surrounding trade nations). We learned last time why the city was poised for demise (pride) as well as who originated that call (God, of course). Today, we learn more about who would handle the actual devastation. Next week, the chapter concludes.

Verse 11 picks up from last week's passage in which God is established as the one "who has planned this against Tyre." (vs. 8) "He has stretched His hand out...made the kingdoms tremble." One of the cross-reference passages for this verse is Exodus 14, in which Moses stretches out his hand over the Red Sea, and God creates the path that would lead the Israelites to safety. Where God's hand makes a way, it also disciplines others (meaning, Pharaoh and the Egyptians, or, in Isaiah's prophecy, Tyre). The Hebrew for 'stretch' beyond the literal definition means "to bend away (including moral deflection)." [Strong's] I see this as God bending this city away from Himself, because He cannot be in the midst of the pride He has witnessed.

"For Tyre built herself a fortress
And piled up silver like dust,
And gold like the mire of the streets.
Behold, the Lord will dispossess her
And cast her wealth into the sea;
And she will be consumed with fire."

--Zechariah 9: 3 and 4

At the end of verse 11, we read that God has issued a command against Canaan. No confusion here. Tyre and its motherly city of Sidon were both a part of the territory of Canaan. You see the command in verse 12. There will be no more jubilance in Tyre. To whomever remains in the city, the order is given to evacuate. "...Pass over to Cyprus...." Even though Tyre will become, largely, unpopulated, it does not mean that the burden brought upon the city will leave the hearts of those who leave it, and this is an interesting take-away point. "...Even there you will find no rest."

"Note, We deceive ourselves if we promise ourselves rest any where in this world. Those that are uneasy in one place will be so in another; and, when God’s judgments pursue sinners, they will overtake them."

--Matthew Henry's Commentary on the Whole Bible

Try to outrun or outfox or just plain ditch your troubles? Doesn't work, does it? You will find yourself as did one of my favorite movie characters--Maria from The Sound of Music. She tries to flee a big life decision by seeking refuge back in the abbey from whence she came. She learns with some Reverend Mother-ly guidance that you can't "escape your troubles. You have to face them." Tyre was absorbed in its own pride--a state of the heart that was not left behind, even as its inhabitants fled to supposedly safe havens.

"And man, being a part of Thy creation, desires to praise Thee, man, who bears about with him his mortality, the witness of his sin, even the witness that Thou 'resistest the proud,'--yet man, this part of Thy creation, desires to praise Thee. Thou movest us to delight in praising Thee; for Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee...."

--from The Confessions of St. Augustine

We have an alternative to being on the lam, having our hearts constantly condemn us. Why does God discipline? To turn His creation back to Him! He is full of mercy and patience, but, there is a time of divine intervention at His will, which can take the form of discipline. Discipline--out of love, out of grace.

"Have you been walking on a surface that's uncertain?
Have you helped yourself to everything that's empty?
You can't live this way too long.
There's more than this, more than this....You can rest, you will find rest. Let this old life crumble, let it fade.
Let this new life offered be your saving grace...."

--Lyrics from "Let it Fade" by Jeremy Camp

With verse 13, we are given a picture of the depth of the earthly force Tyre will be facing. God says, "Behold, the land of the Chaldeans—this is the people which was not...." The Chaldeans are also known as the Babylonians. At this time, Assyria was the nation of highest dread. Per my study Bible, Assyria "ravaged" Babylon in 689 B.C. We already know from Isaiah's earlier prophecies of Assyria's conquest of Israel and its take-down of most of Judah (God sparing Jerusalem, under Hezekiah).

"Woe to Assyria, the rod of My anger
And the staff in whose hands is My indignation....
Yet it does not so intend,
Nor does it plan so in its heart,
But rather it is its purpose to destroy
And to cut off many nations."

--Isaiah 10:5 and 7

As with the Assyrian conquest of Babylon, the plan for Tyre was to turn the bustling harborfront into a place "for desert creatures." (vs. 13)

"...And their houses will be full of owls;
Ostriches also will live there, and shaggy goats will frolic there."

--Isaiah 13:21

As if to end with a poetic finish, Isaiah returns to his opening call upon the merchant cities of the world, to grieve and mourn over the loss of Tyre. "Wail, O ships of Tarshish...."

"The ships of Tarshish were the carriers for your merchandise. 

And you were filled and were very glorious
In the heart of the seas."

--Ezekiel 27:25

But, Isaiah is not quite finished. We will look at a sort of epilog next week. Had the Tyrians only been able to accept the picture--like that featured above--that the prophet was offering. Had they only been able to see beyond their pride to the sole means of, not escape but, true freedom....

"Look up on the ruins of Tyre, and see all this glory stained, and sullied, and buried in the dust. The honourable ones of heaven will be for ever such; but see the grandees of Tyre, some fled into banishment, others forced into captivity, and all impoverished, and you will conclude that the honourable of the earth, even the most honourable, know not how soon they may be brought into contempt."

--Matthew Henry

The end of Tyre? For certain, the end of Chapter 23. ....'Til next time!

Photo: chestofbooks.com

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Next time:  Isaiah 23: 15-18
 
Note: I read from the New American Standard Bible translation,
specifically, The MacArthur Study Bible (NASB).
I will quote other sources if used in a post.
I also use Strong's Exhaustive Concordance of the Bible
(with notes from the King James Version).

Isaiah 22: 6-11

⁶ Elam took up the quiver
With the chariots, infantry and horsemen;
And Kir uncovered the shield.
⁷ Then your choicest valleys were full of chariots,
And the horsemen took up fixed positions at the gate.
⁸ And He removed the defense of Judah.
In that day you depended on the weapons of the house of the forest,
⁹ And you saw that the breaches
In the wall of the city of David were many;
And you collected the waters of the lower pool.
¹⁰ Then you counted the houses of Jerusalem
And tore down houses to fortify the wall.
¹¹ And you made a reservoir between the two walls
For the waters of the old pool.
But you did not depend on Him who made it,
Nor did you take into consideration Him who planned it long ago.

I suspect your questions as to a time period for Isaiah's latest prophecy to Judah continue with our passage today. Though we can see references to Assyrian King Sennacherib's invasion of the country and threat to Jerusalem, we can also see references to Jerusalem's demise at the hands of Nebuchadnezzar. Let's keep reminding ourselves that, sometimes, God has multiple fulfillment of His word in mind. What we do receive in reading these verses is a continued look into the mindset of Jerusalem at this time.

With verse 6, we are re-introduced to Elam and Kir. We just looked at Elam in the last chapter of Isaiah, with the nation called to take on Babylon. ("The treacherous one still deals treacherously, and the destroyer still destroys. Go up, Elam, lay siege, Media...." (Isaiah 21:2) Kir is another country east of Babylon which became home to the exiles of Damascus after Assyria invaded it and put its king (Rezin) to death. (II Kings 16:9; also, Amos 1:5) The countries have been called to gear up their armies and armament; "chariots" and "horsemen" (vs. 7) to take up position "at the gate."

Jerusalem was crafted with great care--under David's and Solomon's leadership--with multiple named gates marking entryway into the city, and high walls to keep out the enemies. But, with armies of horsemen with artillery literally at the gates, "in fixed positions," that was a huge threat to the city, on top of Assyria's already threatening reputation.

"The fenced cities of Judah were a covering to the country; but these, being taken by the army of the Assyrians, ceased to be a shelter, so that the whole country lay exposed to be plundered. The weakness of Judah, its nakedness, and inability to keep itself, now appeared more than ever; and thus the covering of Judah was discovered."
--Matthew Henry's Commentary on the Whole Bible

In verse 8, Isaiah says, "And He removed the defense of Judah." 'Defense' is the same word Matthew Henry means when he says 'covering'. Whatever hedge of protection Jerusalem thought it had through its fortified city was about to be lifted. (Isaiah expounds on this in the next few verses.) Even though the prophet tells us who the enemy is at the door, note that the one who removes the hedge is God. In this, as Henry points out in quoting fellow Biblical commentator Dr. John Lightfoot, there is greater meaning to this verse:

"Dr. Lightfoot gives another sense of it, that by this distress into which Judah should be brought God would discover their covering (that is, uncloak their hypocrisy), would show all that was in their heart...."

--Matthew Henry 

Recall last week's post, the beginning of the chapter, in which the people were partying on their rooftops. The people of Jerusalem celebrated not being in harm's way while the rest of their country had fallen. There was a pervasive attitude of, "Hey, we're fine. We don't need help. We've got everything we need." This is what brought Isaiah to tears ("...Let me weep bitterly...," 21:4) and to a point of frustration, really: "But you did not depend on Him who made it, nor did you take into consideration Him who planned it long ago." (vs. 11) This is the greater uncovering, to me.

The people of Jerusalem had it wrong even though their king at the time, Hezekiah--for a change--had it right. We don't see this example enough in modern times, do we, when the one in charge honors God, follows His way, yet still can't quite steer all of his leadership nor his people in the same? Hezekiah took the Assyrians seriously, and he attacked the problem with a two-pronged approach: Turn to God and do what you have to do with the resources that He has provided you. So, what did Jerusalem have?

Verse 8 says, "...You depended on the weapons of the house of the forest." It's not capitalized, but "house of the forest" was an important part of Solomon's palace that he built in the days of his kingdom.

"He built the house of the forest of Lebanon; its length was 100 cubits and its width 50 cubits and its height 30 cubits, on four rows of cedar pillars with cedar beams on the pillars. He made 300 shields of beaten gold, using three minas of gold on each shield, and the king put them in the house of the forest of Lebanon."

--I Kings 7:2 and 10:17

The elaborately built cedar weapons storehouse remained in Hezekiah's day. Indeed, Hezekiah added to the supply: "...and made weapons and shields in great number." (II Chronicles 32: 5) Jerusalem rested in the knowledge of a well-stocked armament. But, was that enough?

In verse 9, we read that there were breaches--"many"--in the city walls. Certainly, that is a perilous situation for an otherwise fortified city. But, here, too, Hezekiah stepped forward. "And he took courage and rebuilt all the wall that had been broken down and erected towers on it, and built another outside wall and strengthened the Millo [rampart or mound, part of the physical defensive landscape of northern Jerusalem (Smith's Bible Names Dictionary)] in the city of David...." Verse 10 further says that houses were torn down to make these improvements. Hezekiah did what was proper and necessary in his physical realm to make sure the city was safe. Jerusalem rested in the knowledge of a secured city wall. But, was that enough?

The end of verse 9 and verse 11 talk about Jerusalem's water supply. So significant is this fact that II Kings 20:20 documents Hezekiah's work here as part of his legacy: "Now the rest of the acts of Hezekiah and all his might, and how he made the pool and the conduit and brought water into the city, are they not written in the Book of the Chronicles of the Kings of Judah?" They are, and we will visit a verse from there momentarily. First, some background on Hezekiah's project from my study Bible. (To see where this is, look at the map of Jerusalem above and zoom in to the lower right-hand corner):

"A 1,700 foot long tunnel cut through solid rock (below Jerusalem) redirected water from the spring Gihon outside of Jerusalem (to the E) toward the S of Jerusalem into the pool of Siloam within the city to provide water in time of siege. The tunnel was a remarkable feat of engineering and boring skill, often 60 feet below the ground and large enough to walk through."

As part of his strategy, Hezekiah takes great pains to keep his people from thirsting while dehydrating the enemy.

"...He decided with his officers and his warriors to cut off the supply of water from the springs which were outside the city, and they helped him. So many people assembled and stopped up all the springs and the stream which flowed through the region, saying, 'Why should the kings of Assyria come and find abundant water?'"

--II Chronicles 32: 3 and 4

Jerusalem rested in the knowledge of a plentiful water supply. But, was that enough?

Hezekiah knew that even with all of the physical reinforcements, the preparations, the fortification of supplies, the strategic planning, that, no, all of this effort was not enough in and of itself. Was it necessary work? Absolutely! Time and time again in Scripture we read of how important it is to use that which God has given us, being material, time, talent, direction, gift. God expects us to use the investment He has made in us. (And if you need a reminder of the consequences of not doing so, read Jesus' "Parable of the Talents," Matthew 25: 14-28) He also expects, as the Steven Curtis Chapman song says, that "you do everything you do to the glory of the One who made you...." (I Corinthians 10:31)

Hezekiah trusted God, sought His counsel and prayed in earnest--not for his own sake, but for the sake of the people of God. "With him [Sennacherib] is only an arm of flesh, but with us is the Lord our God to help us and to fight our battles.'" (II Chronicles 32:8a)

Though Jerusalem would be spared a raid by Sennacherib, the city will have forgotten the saving work of its king. (And even Hezekiah would have his moment of pride.) The city will have rested in the knowledge that its enough was enough.

"You looked and looked and looked, but you never looked to him who gave you this city, never once consulted the One who has long had plans for this city."

--the end of verse 11 from The Message

"They did not design his glory in what they did. They fortified Jerusalem because it was a rich city and their own houses were in it, not because it was the holy city and God’s house was in it. In all our cares for the defence of the church we must look more at God’s interest in it than at our own."

--Matthew Henry

You may party "like it's 1999," but there's more ahead, and it's not good. ...'Til next week!

Photo:  forums.totalwar.org ; http://www.generationword.com/jerusalem101/22-solomon-walls.html

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Next week:  Isaiah 22: 12-14
 
Note: I read from the New American Standard Bible translation,
specifically, The MacArthur Study Bible (NASB).
I will quote other sources if used in a post.
I also use Strong's Exhaustive Concordance of the Bible
(with notes from the King James Version).

Isaiah 21: 13-17

¹³ The oracle about Arabia.

In the thickets of Arabia you must spend the night,
O caravans of Dedanites.
¹⁴ Bring water for the thirsty,
O inhabitants of the land of Tema,
Meet the fugitive with bread.
¹⁵ For they have fled from the swords,
From the drawn sword, and from the bent bow
And from the press of battle.

¹⁶ For thus the Lord said to me, “In a year, as a hired man would count it, 
all the splendor of Kedar will terminate;
¹⁷ and the remainder of the number of bowmen, the mighty men of the sons of Kedar, 
will be few; for the Lord God of Israel has spoken.”

Last time, we looked at a prophecy concerning Edom. Today, Isaiah presents us with a short prophecy about Arabia, what we would consider Saudi Arabia today. The question may come to your mind as to why Isaiah, prophesying to Judah, would have a word about Arabia that would be of importance to those people. As we discovered in looking at the prophet's message about Edom, God's Word always fulfills a purpose.

As we did with Edom, we need to explore the place names used in the passage.

Arabia--
The area is sandwiched between the Red Sea and the Persian Gulf--its water borders. Edom is to the north, as are Judah, Babylon and Assyria. "The Arabians generally lived in tents, and kept cattle, were a hardy people, inured to labour; probably the Jews depended upon them as a sort of a wall between them and the more warlike eastern nations; and therefore, to alarm them, they shall hear the burden of Arabia, and see it sinking under its own burden." (from Matthew Henry's Commentary on the Whole Bible) Arabia is a lot of desert, but there are forest areas and, as mentioned in verse 13, "thickets."


Dedan ("Dedanite," from verse 13 in the text)
Dedan was an oasis southeast of Dumah, which, we learned last time, is Hebrew for Edom. As Dumah was a grandson of Abraham (borne through Ishmael), so was Dedan a grandson of Abraham. After Abraham's wife, Sarah, died, the patriarch had sons through his concubine Keturah, including Jokshan, who fathered Dedan and his brother, Sheba. (See Genesis 25 for more details.)

[Deep-deep stuff: What's really wild is that Noah's grandson through Ham--Cush (father of Nimrod, founder of Babel amongst other large empires east)--had a son named Raamah, who fathered sons named Dedan and Sheba. And they're not the same people! Given where the boys settled, commentators lean toward Jokshan's boys as being in Arabia. But, in the end, we know all the boys ventured away from Abraham's God. Whew!]

Tema (verse 14)

Another oasis southeast of Dumah. Also, a son of Ishmael.

Kedar (verses 16 and 17)
Desert region in northwestern Arabia. Another son of Ishmael. Kedar was noted by other nations as having very fine archers (a fact that will be important later).

Now, let's start from the top again:

Verse 13 is addressed to the "caravans of Dedanites." Given Matthew Henry's background on the Arabians, we have a picture of tent people moving en masse. They are not living in the safety of their usual dwellings with their cattle grazing. They are told they will spend the night "in the thickets," the bushes, the shrubby areas. They have become nomadic, once again.

Verse 14 calls on the inhabitants of Tema to "bring water" to meet the thirsty, the "fugitive" with bread. "For they have fled from the swords...," says verse 15.

"They will each turn to his own people,
And each one flee to his own land.
Anyone who is found will be thrust through,
And anyone who is captured will fall by the sword."

--Isaiah 13: 14b and 15

If you've seen any kind of war documentary or movie recreation of such, you've seen the images that I see in my mind when I read this. The beaten soldiers returning from the battlefield. They come back in groups, some carrying others on makeshift stretchers, bandaged, slowly moving, thankful to be alive. Meeting them are the folks in the town--the wives, the family members, the doctors, the churches--taking them in, regardless of whether the soldiers called that place 'home' or not. "Get this man some water!" you hear barked in urgency, while the women are dressing recovery areas, bringing clean cloths for new bandages, and filling pitches of water for cold compresses and the like. Disaster had struck, and the call for help was evident. The injured and the now-homeless were seeking shelter, care and safety.

The oases of the desert would serve as way stations for war wounded returning from battle. Battle with whom? The Assyrians, most likely--the dominating empire at this time, renowned for their intricate battle plans and all things war. This is the kind of news that should have made Judah jump. Their prophet is speaking of trouble with their neighbors, and the neighborhood bully doesn't have plans to stop at the Dedanite cattle fence.

Jumping to verse 17 for a moment, we see where Kedar's strengths have turned into weaknesses, as its mighty archers limp home. They "will be few," the passages says. Again, we see the evidence that men are no match against the plans of God, no matter what their reputation in the world.

"...Neither the skill of archers (though they be ever so good marksmen) nor the courage of mighty men can protect a people from the judgments of God, when they come with commission; they rather expose the undertakers. That is poor glory which will thus quickly come to nothing."

--Matthew Henry

Note, in verse 16, Isaiah gives us a number, which I think is always significant in the midst of prophecy. "In a year, as a hired man would count it...." The Amplified Bible lives up to its name, here, with an explanation as to why the hired man's counting:

"Within a year, according to the years of a hireling [who will work no longer than was agreed]...."

--vs. 16 in the Amplified Bible

God decrees that within the span of a year--and no longer--"the splendor of Kedar will terminate." (vs. 16) Knowing how long the region would be under duress is not really that important to us reading today--though it is a marker as to when the prophecy might have come down in the first place. We do know that Nebuchadnezzar of Babylon would sock Kedar as part of its rise to empire status. (See Jeremiah 49 for details.) But, the words, in their time, for those people--and for those who should have been listening in [Judah]--should have been clearly heard, drawing forth a response.

"...Yet it might be of great use to the Arabians then, to awaken them to repentance, that, like the men of Nineveh, they might prevent the judgment when they were thus told it was just at the door. Or, when it begins to be fulfilled, the business shall be done, be begun and ended in one year’s time."

--Matthew Henry

How difficult and sad the life of the prophet. Not only the bearers of bad news, but the bearers of bad news that nobody seems to believe could happen to them, even if "the Lord God of Israel has spoken." (vs. 17)



Chapter 22 begins: "The Valley of Vision." ...'Til next Wednesday!



Photo: fromtheunpavedroad.com; bibleoutlines.com


 

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Next week:  Isaiah 22: 1-5
 
Note: I read from the New American Standard Bible translation,
specifically, The MacArthur Study Bible (NASB).
I will quote other sources if used in a post.
I also use Strong's Exhaustive Concordance of the Bible
(with notes from the King James Version).

Isaiah 21: 11 and 12

Oracles about Edom and Arabia

¹¹ The oracle concerning Edom.

One keeps calling to me from Seir,
“Watchman, how far gone is the night?
Watchman, how far gone is the night?”
¹² The watchman says,
“Morning comes but also night.
If you would inquire, inquire;
Come back again.”

When I started parceling out verses into segments for the blog's schedule, I thought I'd take these verses by themselves--since they dealt specifically with Edom--and leave the portion on Arabia for the next session. But, I think now, after reading through these two verses and my reference materials, that there was a greater reasoning for doing so. I find myself, not surprisingly, agreeing with Matthew Henry's commentary: "This prophecy concerning Dumah is very short, and withal dark and hard to be understood." Let's break down some things, shall we?

Edom? Dumah? Seir? Where?? Edom was a country located south of Judah and home to the descendants of Esau (Jacob's brother--the one who lost his birthright in the red stew incident). The Hebrew for Edom is Dumah, which means silence (hold that definition in your head for a bit). The Reformation Study Bible (and the map above) indicate Dumah as "an oasis in Edom at the intersection of the roads from the Red Sea to Palmyra and from the Persian Gulf to Petra." Seir is a mountain and mountainous region located west of Dumah, and is the place to which Jacob sent messengers to his brother, hoping to gain his favor after a long absence. (Genesis 32:5)

Add to this information that Dumah is also the name of one of Ishmael's sons. Recall Ishmael was a son of Abraham through Hagar, the Egyptian servant who Abraham's wife Sarah offered to him in a hasty decision to bring forth a son who might be born to continue the bloodline. God blessed Hagar, and God blessed Ishmael with land and sons--though not the inheritance that was promised through Abraham's son Isaac.

"These are the years of the life of Ishmael, one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. They settled from Havilah to Shur which is east of Egypt as one goes toward Assyria; he settled in defiance of all his relatives."

--Genesis 25: 17 and 18

Next week, we will also read about Kedar, another son of Ishmael, mentioned in Isaiah's prophecy about Arabia. But, even with this added information, it is unclear as to which people this prophecy is truly about. We can say that both Ishmael and Esau (Edom) settled in the same general region and both out of defiance. As neighbors of Judah (and Isaiah is always writing to Judah, even if not specifically), these nations had influence on Judah--which should have served as a warning for God's people.

The prophecy begins with someone from Edom calling out to the "watchman" (vs. 11)--who, this time, would be Isaiah. Note the fun word play with Dumah meaning silence and someone from the silent nation calling out to Judah to seek the prophet's word as to the status of the country. We looked at the role of the watchman last week as one who carefully observes and notes changes in the environment, specifically any movement by the enemy. There seems cause by someone in Edom to note a restlessness in the country, enough to inquire of the neighboring prophet of Judah, "What's up?"

 

"How far gone is the night?"

--vs. 11

Literally, the call of verse 11 might read, "What is the time of the night?" or "How long is the night?" The answer to the more literal question is not to be taken completely literally, however. The use of 'night' and 'day' can be considered figuratively--'night' being a time of despair, woe or sadness, and 'day' or 'morning' referring to a time of gladness, hope or renewal. It is not unusual in Scripture to see these presented in pairs.

"In the course of God’s providence it is usual that morning and night are counterchanged and succeed each other."

--Matthew Henry's Commentary on the Whole Bible

"There may be pain in the night, but joy comes in the morning...."

--lyrics from "Your Love Never Fails" (Jesus Culture, based on Psalm 30:5b)

Both my study Bible and the Reformation Study Bible suggest that the question of 'night' refers to the domination of the Assyrian Empire. Although the Assyrians were a threat to many nations, this would more likely suggest Judah as the target of this message. "The prophet promises a short-lived deliverance from Assyrian oppression, but quickly added the threat of Babylonian domination to follow soon." (my study Bible) This would explain verse 12's, "Morning comes but also night." There would be a time of relief from the Assyrian presence, but a Babylonian captivity was on the horizon. 

We also know that the Edomites were helping the Assyrians and were a regular threat to Judah. In His way, God sent His word of warning as a distant cry to the watchman of Judah that there was trouble in the offing. The greater message would then be, "What now?" Would Judah recognize its present circumstance--that being a nation more and more removed from its Father, not unlike Esau or Ishmael? Would it hear the call to change?

"It is our wisdom to improve the present morning in preparation for the night that is coming after it. 'Enquire, return, come. Be inquisitive, be penitent, be willing and obedient.' The manner of expression is very observable, for we are put to our choice what we will do...."

--Matthew Henry

 

"If you would inquire, inquire; come back again." (vs. 12) It's not unlike the "Ask...seek...knock" of Matthew 7. "Yes, it is still 'night,' but here is what you can do in the meantime, before the 'morning' comes." "Yes, it is 'morning' now, but I have told you that 'night' is coming; here is what you can do." Do we trust that God will not leave us in the "night" without also bringing forth "morning"? There is a reason why the Proverbs 31 woman "does not eat the bread of idleness." (Prov. 31: 27) THERE IS ALWAYS MORE TO COME WITH GOD! What are we doing in the meantime?

 

"Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.... Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light."

--Romans 13:8, 11-12

The oracle concerning Arabia, which is the conclusion of Chapter 21. ...'Til next Wednesday!



Photo: www.biblefocus.net

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Next week:  Isaiah 21: 13-17
 
Note: I read from the New American Standard Bible translation,
specifically, The MacArthur Study Bible (NASB).
I will quote other sources if used in a post.
I also use Strong's Exhaustive Concordance of the Bible
(with notes from the King James Version).

Isaiah 20

Prophecy about Egypt and Ethiopia

¹ In the year that the commander came to Ashdod, 

when Sargon the king of Assyria sent him 

and he fought against Ashdod and captured it,  

² at that time the Lord spoke through Isaiah the son of Amoz, saying, 

“Go and loosen the sackcloth from your hips and take your shoes off your feet.” 

And he did so, going naked and barefoot.  

³ And the Lord said, “Even as My servant Isaiah has gone naked 

and barefoot three years as a sign and token against Egypt and Cush, 

⁴ so the king of Assyria will lead away the captives of Egypt 

and the exiles of Cush, young and old, 

naked and barefoot with buttocks uncovered, to the shame of Egypt.

⁵ Then they will be dismayed and ashamed 

because of Cush their hope and Egypt their boast. 

⁶ So the inhabitants of this coastland will say in that day, 

‘Behold, such is our hope, where we fled for help to be delivered 

from the king of Assyria; and we, how shall we escape?’”

In this short Chapter 20, and very clear (and fulfilled!) prophecy, we also see the unquestioned devotion that Isaiah the prophet had in serving God. There is a time-shift in this prophecy between the first two verses and the rest of the chapter. Isaiah has forthtold the word for three years, and, then, God explains the why of what Isaiah was doing in that time. The details of the prophecies that we have already read about Ethiopia and Egypt are not as defined, so this is a treat, of sorts.

Although this is a prophecy about Egypt and Ethiopia, or Cush, we need to remember that Isaiah was always a prophet to Judah. This message is for Judah as much as it is about those other nations. With verse 1, a timeframe is established, and we need some definitions as we move forward.

The city mentioned, Ashdod, is one of the largest Philistine cities. Philistia was a region located to the southwest of Judah, toward Egypt and Ethiopia. This verse contains the only mention by name of Sargon, the king of Assyria. There is some question among commentators as to which Sargon this refers (there were two) or if 'Sargon' doesn't in fact refer more generically to a king of Assyria. (Meaning, Sennacherib, the king we have mentioned often in posts here, might be the king referred to as Sargon in this passage.) Reading on in verse 1, Ashdod is taken by Assyria. History tells us that this indeed did happen in 711 B.C.

Recall that we have already looked at the reaction of Judah in response to the Assyrian presence. King Hezekiah's staff received a threatening visit from Assyrian commanders prior to their taking down Ashdod.

"Now behold, you rely on the staff of this crushed reed, even on Egypt; on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who rely on him."

--II Kings 18:21

The Assyrian commanders seemed to be presenting Godly counsel here in that Judah and Egypt were in an alliance. But the Assyrians did not have Godly intent in their hearts. We have come back to this passage in II Kings 18 quite often over the course of looking at these prophecies. Assyria wants to take Judah--however possible--but uses lies and taunts against Egypt and Ethiopia instead.

It is when Assyria moves into Ashdod that God moves in calling Isaiah to a new task. "Go...," He says to Isaiah, in verse 2, and, basically, change your outfit. God tells Isaiah to remove his sackcloth, which is a garment worn by mourners, but may indicate, simply, the uniform of a prophet. This is coming off along with any additional outer garments worn by Isaiah (though he likely would have kept on a basic inner garment, or loin cloth) and his shoes. He was now considered "naked and barefoot." God not only hands Isaiah the tough word about the impending trouble for Egypt and Ethiopia, but He tells Isaiah to live out the news through his wardrobe.

Wearing sackcloth in mourning and out of compassion was already not an easy task. Releasing the outer garments and removing sandals from feet already prone to too much dirt does not land one on the pages of Cosmopolitan Prophet. God wanted Isaiah to fully and completely demonstrate for Judah--as a physical, visible sign--the degree of humiliation and disgrace Egypt and Ethiopia would be brought at the hands of the Assyrians. The Reformation Study Bible suggests that his clothing was to resemble that of the captive going into exile. This is a picture of shame and devastation, for the "young and old." (vs. 4) Egypt, Ethiopia...to go down in defeat? Exiled to Assyria? It wasn't an option in the minds of those nations (nor in Judah's). But could you ignore the sign? [Sadly, yes. We know the outcome here, too....]

 

"Three years as a sign and token," God says of Isaiah's getup and ministry. There is also question of interpretation here. Was Isaiah "naked and barefoot" for all three years? That is one interpretation. Another might be that although he did dress that way for a time that it wasn't until three years following this period that people recognized to what the sign referred. Regardless, to me, it meant Isaiah really went the distance for God in trying to get His message to His people. What's the equivalent of being "naked and barefoot" today? If God called you to that, would you go? That's what we have to ask ourselves in the midst of this.

 

"This was a great hardship upon the prophet; it was a blemish to his reputation, and would expose him to contempt and ridicule; the boys in the streets would hoot at him, and those who sought occasion against him would say, The prophet is indeed a fool, and the spiritual man is mad, Hos. 9:7. It might likewise be a prejudice to his health; he was in danger of catching a cold, which might throw him into a fever, and cost him his life; but God bade him do it, that he might give a proof of his obedience to God in a most difficult command, and so shame the disobedience of his people to the most easy and reasonable precepts."

--Matthew Henry's Commentary on the Whole Bible

"...'Behold, such is our hope....'" says the "inhabitants of this coastland," or Judah, in verse 5. Her strong, trusted allies are to be hauled off into captivity. The Amplified Bible puts verse 5 this way: "And they shall be dismayed and confounded because of Ethiopia their hope and expectation and Egypt their glory and boast." It is here that we see Judah's fatal error in her alliance with foreign nations. What looks good on paper doesn't always measure up, much less hold a candle, to having a plan from and relationship with Almighty God.

"Thus says the Lord, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,' declares the Lord."

--Jeremiah 9: 23 and 24

Judah had not understood. Indeed, Esarhaddon, who became king of Assyria after Sargon II and Sennacherib, fulfilled this prophecy in 671, taking captives from Egypt and Ethiopia. "...How shall we escape?" Judah asks, in verse 6. Perhaps if Judah had had the revelation the church of Ephesus had received: "But I have this against you, that you have left your first love." (Revelation 2:4) Judah needed an alliance with and an allegiance to God.

"For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will."

--Hebrews 2: 1-4 (emphasis mine)

God had testified to His people--through signs and wonders--that His love for them was real and true, and that He was the strong One who would lead His people to salvation. But His people would remain wanting....

Stand up, stand up for Jesus, 
Stand in his strength alone;
The arm of flesh will fail you, 
Ye dare not trust your own.
Put on the gospel armor, 
Each piece put on with prayer;
Where duty calls or danger, 
Be never wanting there.

--"Stand Up, Stand Up for Jesus," lyrics by George Duffield, Jr.   

 

God has more words for Babylon. Chapter 21 begins next week.  ...'Til next Wednesday!

Photo: www.apa.org 

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Next week:  Isaiah 21: 1-5
 
Note: I read from the New American Standard Bible translation,
specifically, The MacArthur Study Bible (NASB).
I will quote other sources if used in a post.
I also use Strong's Exhaustive Concordance of the Bible
(with notes from the King James Version).