Isaiah 10: 5-11

⁵ Woe to Assyria, the rod of My anger
And the staff in whose hands is My indignation,
⁶ I send it against a godless nation
And commission it against the people of My fury
To capture booty and to seize plunder,
And to trample them down like mud in the streets.
⁷ 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.
⁸ For it says, “Are not my princes all kings?
⁹ “Is not Calno like Carchemish,
Or Hamath like Arpad,
Or Samaria like Damascus?
¹⁰ “As my hand has reached to the kingdoms of the idols,
Whose graven images were greater than those of Jerusalem and Samaria,
¹¹ Shall I not do to Jerusalem and her images
Just as I have done to Samaria and her idols?”

It has been mentioned quite a few times over the course of our study. But, the "distant nation" has not been mentioned by name until this appearance in Isaiah, Chapter 10: "Woe to Assyria...." (vs 5) Take a good look at the Assyrian Empire in the map above. Staggering is the amount of territory! Thus, powerful be those who controlled it. Or were they?

Back in the study of Amos on these pages (Amos 6 blog), we had an opportunity to look at the beginnings of the Assyrian Empire. Through Noah's grandson came Nimrod who founded Ninevah, the capital city. Of Nimrod, we read in Scripture, "He was a mighty hunter before the Lord; therefore it is said, 'Like Nimrod a mighty hunter before the Lord.'" (Genesis 10:9) The reputation of the nation, later empire, would be that of a hunter and a conqueror--but with self-righteous intentions.

In Isaiah, we just read of Assyria's coming to destroy Israel, which the empire successfully did at the hand of two kings: Shalmaneser, who succeeded Tiglath-pileser, and Sargon, who may have done the actual capturing of the nation after taking over Assyria from Shalmaneser. (Commentary suggests that Sargon's annals were more detailed and complete than Shalmaneser's, which did not actually indicate that he took Israel.) What Isaiah is addressing now in Chapter 10 is the rise of the next Assyrian leader, King Sennacherib, Sargon's son. (According to Hitchcock's Bible Names Dictionary, his name means "bramble of destruction").

So now, taking in all that background, the first mention of Assyria in the passage comes with two descriptors at the mouth of God: "the rod of My anger and the staff in whose hands is My indignation." The capital 'My's' are critical to our understanding. The One with the wrath here is God, not Assyria. The One who will use Assyria as a tool in His work is God, not Assyria. "I send it...," says God, because He is the One who is in control of all things, regardless of the size of the empire or the impressive, historically powerful leadership structure.

"He [Sennacherib] was but the rod of God’s anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world.... Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth."

--Matthew Henry's Concise Commentary on the Bible

The hypocritical or "godless" (vs 6) nation mentioned by Henry is Judah. [It is interesting, though, to put in the names of other nations to ponder the possibilities of conflicts in certain eras.] The call by God is to take all of their things--those things that the nation became so enraptured with over God Himself. "Trample them" down in their sinful mire. God's intent was to discipline with His rod and staff. Is this the same "Thy rod and Thy staff, they comfort me" of Psalm 23 (KJV)? If we are believing that the Lord is our shepherd and has the best of intentions for us, then we need to accept that, "All of us like sheep have gone astray, each of us has turned to his own way...." (Isaiah 53:6) The rod and staff represent the guidance and discipline of a loving God, steering us to Him. But, in lack of "sincerity and truth" in faith, that rod and staff become much stronger in their force, yet still loving in the intent of the One who uses them.

Verse 7 brings the focus of God's providence into full view:

"Yet it [Assyria] 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."

Was it Assyria's plan to step into Judah's life for the purpose of bringing spiritual rehabilitation? No. Was it on Sennacherib's radar to go after Judah to add to the Empire? Given what we read, yes, true to historical form, that would be a more proper motive. But the intent to invade Judah and the time frame, (not to mention how it all came about; II Kings has the details), were not born of Sennacherib's heart but of God's greater plan for getting to the heart of His people.

As the passage finishes over verses 8 to 11, Isaiah lets us hear from Sennacherib. [And, I love how Matthew Henry comments on this introduction: "The prophet here brings him in vaunting and hectoring."] Think of a movie monologue from the lead general, a Patton or the like, with the motivational combination of pomposity and trash-talking. Read verse 9 (and its details) from the Amplified Bible:
 

"Is not Calno [of Babylonia conquered] like Carchemish [on the Euphrates]? Is not Hamath [in Upper Syria] like Arpad [her neighbor]? Is not Samaria [in Israel] like Damascus [in Syria]? [Have any of these cities been able to resist Assyria? Not one!]"

Even the idols have been conquered, reading verses 10 and 11. "Jerusalem, why would you want to mess around with an empire that has taken on the idols and won?!" might say the braggart. Although the thought of idols being powerful would be folly to Judah's King Hezekiah down the line (II Kings 19: 17 and 18), the current king of the day, Ahaz, is not wise or believing.

But, as we know, despite Ahaz and company, God would preserve a remnant of believers from Judah, regardless of the unbelieving and unknowing nations of the world that would come up against it. What will be punishment and chastisement in exile will later bring repentance and a new beginning to the faithful. We may not completely understand God's workings--the why's and the means to the works themselves, sometimes--but when we hold to Scripture, we know that His promises are true; that what He deems to fulfill, He will; and that "...God causes all things to work together for good to those who love God, to those who are called according to His purpose." (Romans 8:28)
 

Joseph testified to this mystery of "bad" for "good" when he spoke to his brothers over their leading him into slavery: "As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive." (Genesis 50:20) There is also the story of the Man who could and would do no wrong, who put Himself on the other side of the Law and was executed:

"...this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power."

--Acts 2: 23 and 24 (Peter speaking, emphasis mine)

The warning for Judah was not to fear the imposing Assyrian Empire on its borders, to build up armaments and prepare for battle. The warning was to turn back to fearing God, a warning not heeded.









Remember, this passage starts out with "Woe to Assyria." God will call out Assyria's pride.... 'Til next Wednesday!

Photo:  standeyo.com

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Next week: Isaiah 10: 12-15

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 9:1-3

Birth and Reign of the Prince of Peace

¹ But there will be no more gloom for her who was in anguish; 

in earlier times He treated the land of Zebulun 

and the land of Naphtali with contempt, but later on He shall make it glorious, 

by the way of the sea, on the other side of Jordan, Galilee of the Gentiles.

² The people who walk in darkness
Will see a great light;
Those who live in a dark land,
The light will shine on them.
³ You shall multiply the nation,
You shall increase their gladness;
They will be glad in Your presence
As with the gladness of harvest,
As men rejoice when they divide the spoil.

Chapter 8 left us with a picture of "distress and darkness, the gloom of anguish." (8:22) Thankfully, Isaiah's words continued directly into Chapter 9--and the news is brighter, literally!

To get through verse 1, we need to address some place names. Zebulun and Naphtali were two of the territories--part of the 12 tribal lands of Israel--on the border of Galilee (see map below), and those areas among the first to be invaded by Tiglath-pileser of Assyria.

 

"In the days of Pekah king of Israel, Tiglath-pileser king of Assyria came and captured Ijon and Abel-beth-maacah and Janoah and Kedesh and Hazor and Gilead and Galilee, all the land of Naphtali; and he carried them captive to Assyria."

^{--II Kings 15:29}

 

^{As God would bring this warring nation to Judah, He first brought it to destroy Israel. The nation would not be a nation as it knew itself after its captivity. The people would be scattered. Times were truly dark. But what Isaiah's message says is that the gloom of this situation would not last; that God would, again, "make it glorious." The ultimate fulfillment of that prophecy has yet to be seen, as it will come with Christ's second coming. The foreshadowing of that fulfillment came with His first Advent.}

"Now when Jesus heard that John had been taken into custody, He withdrew into Galilee; and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali. This was to fulfill what was spoken through Isaiah the prophet:

“The land of Zebulun and the land of Naphtali,

By the way of the sea, beyond the Jordan, Galilee of the Gentiles—
“The people who were sitting in darkness saw a great Light,
And those who were sitting in the land and shadow of death,
Upon them a Light dawned.”

From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”

^{--Matthew 4: 12-17}

^{One of the great blessings of studying Isaiah is seeing the direct relationship and fulfillment of so many of his prophecies--both in Old Testament and New Testament times. Matthew records the very Scripture we read today out of Isaiah 9, and Jesus lived out these recorded words in his ministry. This "great light" would be the Messiah, "the true Light which, coming into the world, enlightens every man." (John 1:9) The word of prophecy should have been a word of hope to a people in the darkness of captivity.}

^{"In the worst of times God’s people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken, sorrowful yet always rejoicing. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness has appointed to both their bounds and set the one over against the other...."}

 ^{--Matthew Henry's Concise Commentary on the Bible}

 

^{"You shall multiply the nation," says verse 3. This would have had significant meaning to Israel, as God was reaffirming the covenant that He made with Abraham: "...Indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies." (Genesis 22:17) For a scattered people to not only see itself again as a nation but as a nation blessed by God should have been a comfort. There was hope for the exiled children, that this "seed" would "possess the gate of their enemies."}

"We gather together to ask the Lord’s blessing;
He chastens and hastens His will to make known.
The wicked oppressing now cease from distressing.
Sing praises to His Name; He forgets not His own."

--We Gather Together, lyrics by Adrianus Valerius

 

^{There is an interesting section of verse 3. This is how it reads in the King James Version: "Thou has multiplied the nation, and not increased the joy...." (emphasis mine) At first, this would seem a little odd, especially in the context of what the rest of the passage is saying. If there's no more gloom, wouldn't joy be on the rise? It would be if it were the proper kind of joy.}

"Yet it follows, Thou hast not increased the joy—the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him."

--Matthew Henry

^{Isaiah does make comparisons to earthly gladness associated with this joy. It will be like the celebration over the gathering of the harvest or sharing the spoil of a victorious battle. The celebration will not be over the goodness of that gathered or gained, but, rather, in the One who enables the gathering and the victory; the One who brings forth and is true goodness!} 

"Sowing in the morning, sowing seeds of kindness,
Sowing in the noontide and the dewy eve;
Waiting for the harvest, and the time of reaping,
We shall come rejoicing, bringing in the sheaves."

^{--Bringing in the Sheaves, lyrics by Knowles Shaw}

^{In this season of Thanksgiving, let us remember that while we have much to be thankful for, we celebrate not that which we have, but give all glory, laud and honor to the One who has given beyond measure, by His grace unto us. And we shall come to Him, rejoicing!}

^{"Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness: come before his presence with singing. Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. For the Lord is good; his mercy is everlasting; and his truth endureth to all generations."}

^{--Psalm 100, King James Version}

Happy Thanksgiving, friends!

 

 

 

"For a child will be born to us".... 'Til next Wednesday!

Photo: faithandworship.com; keyway.ca

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Next week: Isaiah 9: 4-7

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 8: 5-8

 

⁵ Again the Lord spoke to me further, saying,

⁶ “Inasmuch as these people have rejected the gently flowing waters of Shiloah
And rejoice in Rezin and the son of Remaliah;
⁷ Now therefore, behold, the Lord is about to bring on them 

the strong and abundant waters of the Euphrates,
Even the king of Assyria and all his glory;
And it will rise up over all its channels and go over all its banks.
⁸ Then it will sweep on into Judah, it will overflow and pass through,
It will reach even to the neck;
And the spread of its wings will fill the breadth of your land, O Immanuel."

Isaiah has shared the Word from God that Syria and the Northern Kingdom are going to be invaded, its people left to face death or captivity at the hand of the Assyrian Empire. The prophet opens today's passage in Chapter 8 saying, "Again the Lord spoke to me further...." (vs. 5) A direct word for Judah!

"Inasmuch as these people have rejected the gently flowing waters of Shiloah and rejoice in Rezin and the son of Remaliah...."

--vs. 6

My study Bible defines Shiloah as a small stream that had its beginnings at the Gihon Spring outside Jerusalem's city wall. The stream flowed into the city, its waters gathering at the Pool of Siloam. ["Siloam, the only perennial fountain of Jerusalem, and symbolic of God’s protection and sustaining power."--from vs. 6, Amplified Bible] You might recall Siloam as being the pool at which Jesus told a blind man to wash his eyes as part of His miraculous healing process. [John 9] Hold this reference for just a moment as we finish reviewing the rest of the verse.

"These people"..."rejoice in Rezin and the son of Remaliah." In the Hebrew, "these people" actually is expressed in a singular form, meaning "this people." With Isaiah speaking to the people of Judah, it is very likely that this is a direct address to the nation. Remember from past weeks the names of Judah's enemies--Rezin, king of Syria; and the son of Remaliah, or Pekah, the king of Israel. As much as these nations were invaders of Judah and whose alliance posed a continued threat to the nation, the people yet found reason to "rejoice" in them.

"...They cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter."

--Matthew Henry's Concise Commentary on the Bible

God, of course, is not supportive of Judah's choices. Isaiah, using another strong comparative metaphor, says that He will "bring on them [Judah] the strong and abundant waters of the Euphrates...." (vs. 7) Take a look at the picture up top. No, it's not the Nile, but the Euphrates certainly is a mighty river! Look how much territory it covers. What strikes me most, as I read into verse 8, is that this is the river that is going to "sweep on into Judah." If this were a literal reference, that would be quite a flood!

It is not a literal reference, but the effect of the flood is no less powerful and wide-sweeping. Go back to verse 7 as we see "the king of Assyria and all his glory" pegged for the Euphrates. Even though Judah had temporary safety, as King Ahaz aligned himself with Tiglath-pileser of the Assyrian Empire, this was not an alliance of trust--nor of earthly control. Do note, again, that "the Lord will bring upon them" the perils of the Assyrian armies. Judah was not going to escape punishment for its heinously sinful living and rejection of God. They would long for the perennial safety and security of the peace-filled, gentle waters of Shiloah.

Yet, even though Judah would be devastated, it would not be completely destroyed in this invasion. "It will reach even to the neck," says verse 8. That's pretty close to the full body, but the head of the nation--Jerusalem--would be spared in the 701 B.C. onslaught. [Reformation Study Bible] Matthew Henry reminds us of the greater picture here, as God still has plans for His people:

"Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck, but there shall their proud waves be stayed."

--Mathew Henry

"Save me, O God,
For the waters have threatened my life.
I have sunk in deep mire, and there is no foothold;
I have come into deep waters, and a flood overflows me....
O God, it is You who knows my folly,
And my wrongs are not hidden from You."

--Psalm 69:1, 2 and 5

One of the clues to a bigger picture is the closing reference to 'Immanuel.' Yes, the prophet is referring to Jesus here. What a picture the Son has to see! The land of His birthplace, His earthly home, His place of ministry. I wonder if this first picture didn't come to His mind when He wept over it while He was in the flesh. "The breadth of Your land," says verse 8, will endure great hardship and devastation, "the spread of its [Assyria's] wings" to cover and control. Do you remember what He said when He wept over Jerusalem, how He offered His safety and protection?

"'Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate!'"

--Matthew 23:37 and 38 (emphasis mine)

The prophet says--next week--that there is coming a time of peace and security for some, but not before the "chicks" are scattered.

"A believing remnant".... 'Til next Wednesday!

Photo: biblestudy.org

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Next week: Isaiah 8:9-12

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 8: 1-4

 

Damascus and Samaria Fall

¹ "Then the Lord said to me, 'Take for yourself a large tablet and 

write on it in ordinary letters: Swift is the booty, speedy is the prey. 

² And I will take to Myself faithful witnesses for testimony, 

Uriah the priest and Zechariah the son of Jeberechiah.'

³ So I approached the prophetess, and she conceived and gave birth to a son. 

Then the Lord said to me, 'Name him Maher-shalal-hash-baz; 

⁴ for before the boy knows how to cry out ‘My father’ or ‘My mother,’ the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.'"

Packing a punch with the first four verses of Chapter 8, Isaiah receives more direction from God as well as a second child who will speak His Word to the nation of Judah. Rich text today--don't miss a word. (And, yes, the Hebrew names are definitely important! Be not afraid....)

The Lord tells Isaiah (vs. 1) to get a tablet and write "in ordinary letters" or, more literally, with the stylus of man: "Swift is the booty, speedy is the prey." Commentator Matthew Henry refers to this as the "title" of a book. Goodness, we might even call that a "tweet" today, perhaps!

The background I've read suggests that what Isaiah eventually writes goes beyond just a title (and much more than what I've captured on that sandwich board in the picture). The King James Version uses 'roll' instead of 'tablet,' which definitely implies more text than a headline. The chapters of material that we are reading in Isaiah now, pronouncing what was coming at the hand of Assyrian king Tiglath-pileser, is what God was asking the prophet to record in written fashion for all to be able to access and read.

Not only will this information be recorded for posterity, but God takes to Himself (vs. 2) "faithful witnesses" to affirm His words that Isaiah is bringing forth in this writing. This is almost like having a couple of notary publics present, which falls in line with Scripture's mandate that, "'A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed....'" (Deuteronomy 19:15)

These two "faithful witnesses" are identified by name, and their names are important. The first is Uriah (or Urijah) the priest, whose name means "flame of Jehovah." He was a loyal priest under King Ahaz. The other man is Zechariah (whose name means "Jehovah remembers" or "Jehovah is renown"), who is born of a man named Jeberechiah (whose name means "blessed of God"). We don't really learn anything else about Zechariah or his father, but these are the men God, through Isaiah, chose to serve as witnesses. Burton Scott Easton, writing in the International Standard Bible Encyclopedia, says, "'faithful witness' means simply 'one whom the people will believe'...."At the time of Isaiah's prophecy, these were the two men for the job. (More on Urijah's faithfulness at the end of this post.)

In verse 3, we switch over to Isaiah speaking, as he says he "approaches the prophetess." This is a term for wife of a prophet, referring to Isaiah's wife. We then learn of Isaiah's second son who, like his big brother (Shear-jashub--"a remnant shall return"--7:3), carries a name that will forever speak to the nation of Judah: Maher-shalal-hash-baz. His son's name--the book's title--"Swift is the booty, speedy is the prey." Or, more thoroughly explained in the Amplified Bible: "...[they (the Assyrians) hasten to the spoil (of Syria and Israel), they speed to the prey]." (8:1)

Every time this boy's mom would call him, a reminder would be issued to Judah that a prophecy was waiting to be fulfilled. Swift and speedy. Recall what we have read before today:

"He will also lift up a standard to the distant nation, and will whistle for it from the ends of the earth; and behold, it will come with speed swiftly."

--Isaiah 5:26

It was only a matter of time before Assyrian forces would come upon Syria (Damascus) and the Northern Kingdom (Samaria). How much time? Look at verse 4: "...for before the boy knows how to cry out ‘My father’ or ‘My mother’...." 'Dada' and 'Mama' were first words for children back in that day, too. Not much time before Isaiah's words on the tablet would mark the demise of Judah's enemies.



Isn't it incredible how God uses the people He chooses? The study of the names and their meanings is also a fascinating one. Everything has so much more significance and points to the foreknowledge of God in all things! As a bonus for today, I have to share a little more about Urijah the priest. Yes, He served God's purposes at the time of Isaiah's prophecy. But, Urijah's loyalty to King Ahaz goes to the extreme after the prophecy against Damascus and Samaria is fulfilled.

The story unfolds in II Kings, Chapter 16. We have been here before, as this is where the alliance between King Ahaz and King Tiglath-Pileser of Assyria is recorded. Isaiah's prophecy is fulfilled as Tiglath-Pileser conquers both nations, saving Judah from the threat of her enemies. So, Ahaz meets the Assyrian king at Damascus following the wars. While there, Ahaz sees an incredible altar, most likely one of Assyrian design. In recognition of Tiglath-Pileser's conquest and to honor his new ally [god or idol!], Ahaz sketches a picture of the altar, taking down details and patterns so that Urijah, the priest, might create an identical one for the temple in Judah.

Though loyalty to the king is good in most other kingdoms, being the earthly spiritual leader and guardian of the temple, and not being loyal to God first pretty much negates any sense of true loyalty (especially when the king isn't loyal to God either!). But, Urijah obeys Ahaz and creates the altar. Then Ahaz further changes the temple order by moving the original bronze altar of the temple out and ordaining that Urijah make sacrifices on the newly created [Assyrian] altar. Ahaz takes the former bronze altar for his own private use, which, it is believed by scholars, likely meant sacrificing to the gods of his choosing depending on his needs at the time.



Can God use anyone to complete His purposes? He sure can! Ahaz wasn't the only one whom God used to fulfill His will. Let's not forget the baby of our story today. God used Him, too. When you begin to grasp how deeply God is involved in the things of this world, you might see Him working a bit more in your own life. I know I do!



God speaks further to Isaiah concerning the fall of these nations.... 'Til next Wednesday!

Photo:

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Next week: Isaiah 8: 5-8

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).