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: 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).

Isaiah 19: 18-22

¹⁸ In that day five cities in the land of Egypt 
will be speaking the language of Canaan and 
swearing allegiance to the Lord of hosts; 
one will be called the City of Destruction.
¹⁹ In that day there will be an altar to the Lord 
in the midst of the land of Egypt, and a pillar to the Lord near its border.
²⁰ It will become a sign and a witness to the Lord of hosts in the land of Egypt; 
for they will cry to the Lord because of oppressors, 
and He will send them a Savior and a Champion, and He will deliver them.

²¹ Thus the Lord will make Himself known to Egypt, 
and the Egyptians will know the Lord in that day. They will even worship with 
sacrifice and offering, and will make a vow to the Lord and perform it. 
²² The Lord will strike Egypt, striking but healing; so they will return to the Lord, 
and He will respond to them and will heal them.

We are coming to the close of another chapter in Isaiah, and you can sense it with our passage today. There is a change in tone. It resonates with me, in the midst of my celebrating this Advent season, as a passage that rings out with hope.

"In that day," says Isaiah, the first of three appearances of this phrase in our passage. We have already encountered one before this, which continues to suggest that this is a time yet to come. "Five cities" in Egypt will speak the "language of Canaan," (vs. 18) which is what is spoken in Judah. There are not five cities actually named in this verse, but it is more the notion that any city in Egypt might speak what is spoken in Judah. It is a strong statement to say that all speak the same language. I was reminded, in looking at a cross-reference verse, that after "the Lord confused the language of the whole earth," (from Genesis 11:9), that people used interpreters. Obviously, we still do. But, "in that day," there will be those in Egypt who will speak as in Judah. Nothing lost in translation.

Not just speak, either, mind you, but "swearing allegiance to the Lord of hosts." Care to top that off, God? Why, yes! Because now we have a hint that one of those God-speaking cities might by Heliopolis, the "City of the Sun," also called Beth-shemesh in Hebrew, "the house of the sun-god." But that's not what it says in verse 19. Interesting footnote in the Reformation Study Bible: "Jewish scribes parodied the name by changing the Hebrew word for 'sun' to the almost identical Hebrew word for 'destruction.'" The prophet Jeremiah also points to a time in which Heliopolis actually will face destruction.

"He will also shatter the obelisks [stone pillars] of Heliopolis, which is in the land of Egypt; and the temples of the gods of Egypt he will burn with fire."

--Jeremiah 43:13 (brackets mine)

"In that day," again, says Isaiah in verse 20, there will be "an altar to the Lord" and "a pillar to the Lord" in Egypt. For all their gods and all their colossal structures, Egypt has not had anything dedicated to God Almighty. I highlighted the explanatory reference to stone pillars in the Jeremiah passage above (and put in a picture, as well), because Egypt was not short on its monuments. If someone needed honoring, there was some physical structure created in recognition.

That the Egyptians would build an altar and a pillar to the Lord of hosts would align them even more with the Israelites--not just in language, but in their worship. Abraham, Jacob, Moses, Joshua--it was commonplace for the Israelites of old to remember their encounters with God, His instructions to them, His demonstration of faithfulness to them by creating a marker (a collection of stones, an altar). The Egyptians will set up altars "to be a sign and witness" of God and for "sacrifice and offering" in worship of God. Egypt "will know the Lord in that day." (vs. 21)

"In that day...." when Egypt cries out to God because of their oppressors. (vs. 20) Back in the day of this prophecy, even a threat like Assyria did not become such an oppressor as to make Egypt cry out to God for deliverance. It seems most plausible that we are speaking of the Day still to come:

 

"Many prophecies of this book point to the days of the Messiah; and why not this? It is no unusual thing to speak of gospel graces and ordinances in the language of the Old-Testament institutions. And, in these prophecies, those words, in that day, perhaps have not always a reference to what goes immediately before, but have a peculiar significancy pointing at that day which had been so long fixed, and so often spoken of, when the day-spring from on high should visit this dark world."

--Matthew Henry's Commentary on the Whole Bible

"He will send them a Savior and a Champion, and He will deliver them." (vs. 20) That would be some serious hope right there! Savior and a Champion, or, more literally a "Mighty One." As Egypt begins to look more like Judah in its speaking and mannerisms, reflecting the Lord in their heart and worship, God treats those believers as a brother nation.

"And all flesh will know that I, the Lord, am your Savior
And your Redeemer, the Mighty One of Jacob."

--Isaiah 49: 26

Egypt doesn't know this hope by its own wisdom. Let's not forget where we started with this chapter. One of the nation's biggest issues is its reliance on its own thinking. I might go so far to say that none of us can know true hope in merely humanly thinking about it. Hope comes through faith, and a journey of progression. One of my favorite Bible verses of all time:

"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us."

--Romans 5:1-5

As verse 22 says, "The Lord will strike Egypt, striking but healing." There is no question that the Lord will bring both. And in this, Egypt will, again, know what Judah and all of Israel proper have experienced in their faith journey with the Lord. With this life come choices. With poor choices comes discipline. With forgiveness and repentance come new life and the opportunity to make right choices. All of this, presuming that there is a "return to the Lord."

"Come, let us return to the Lord.
For He has torn us, but He will heal us;
He has wounded us, but He will bandage us."

--Hosea 6:1 (Israel's response to God's discipline)

"All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness."

--Hebrews 12:11

Chapter 19 concludes. ...'Til next Wednesday!

Photo: amstutzfamily.blogspot.com

* * *

Next week:  Isaiah 19: 23-25
 
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 19: 14-17

¹⁴ The Lord has mixed within her a spirit of distortion;

They have led Egypt astray in all that it does,
As a drunken man staggers in his vomit.
¹⁵ There will be no work for Egypt

Which its head or tail, its palm branch or bulrush, may do.

¹⁶ In that day the Egyptians will become like women, 
and they will tremble and be in dread 
because of the waving of the hand of the Lord of hosts, 
which He is going to wave over them. 
¹⁷ The land of Judah will become a terror to Egypt; 
everyone to whom it is mentioned will be in dread of it, 
because of the purpose of the Lord of hosts 
which He is purposing against them.

God--a mixologist? Good thing they weren't driving cars in Egypt back in the day, because counting the DUIs might make an officer run out of room on his papyrus ticket scroll!

Isaiah's poetics this week provide us a clear and unpleasant description of what Egypt looks like, at the Lord's doing. In verse 14, the prophet presents a cocktail of sorts, in which God uses a "spirit of distortion," that leads to a state of drunkenness. The Amplified Bible lists three ingredients: "The Lord has mingled a spirit of perverseness, error, and confusion within her." For a country that had been filled with such wisdom and ingenuity, this drink is truly toxic.

"One party shall be for a thing for no other reason than because the other is against it; that is a perverse spirit, which, if it mingle with the public counsels, tends directly to the ruin of the public interests."

--Matthew Henry's Commentary on the Whole Bible

I fear we only need look at recent election years in the United States to see Henry's commentary in action. It's one thing when there's trouble in your own house, but when that trouble starts to involve others, or gets shared with others (like that "Oops!" of a Facebook post), the size of the snowball of controversy grows astronomically. Egypt has gone "astray" at the highest levels of its authority, and a video of its staggering around in its own vomit has 158,000 likes on YouTube. Not pretty!

"See what reason we have to pray for our privy-counsellors and ministers of state, who are the great supports and blessings of the state if God give them a spirit of wisdom, but quite the contrary if he hide their heart from understanding."

--Matthew Henry

Verse 15 reminds us of the economic situation in which Egypt has found itself. There is no work for anyone, whether a "palm branch or bulrush." The crops won't be there (because God has dried up the Nile), so those who harvest those crops, and make items from the crops, and sell the manufactured goods, and buy and wear the goods--none will be employed. We can see how "vicious circle" received its name. So confounded is the wisdom of Egypt that it will not know its "head" from its "tail."

With verse 16, note the critical phrase, "In that day," which would denote a specific time at which certain events will occur. This may refer to a near-fulfillment of prophecy, in which Judah will actually be seen by Egypt as a "terror" (vs. 17) or, more literally, a cause of shame. Recall, though, that Judah is far from being mighty in and of itself. The Assyrians would soon come in and destroy most of the nation, with Jerusalem spared at the hand of God and the praying hands of Hezekiah. With the Assyrians poised to head south into Egypt--to break up the Egypt-Judah alliance and to show who's really boss--that would put the willies into Egypt.

[I realize that there are some readers who will want to take someone to task over the phrase "the Egyptians will become like women." It's one of those passages--like the "wives submit to your husbands" and "weaker vessel" passages of the Apostle Paul--that requires a cultural interpretation. Women in the day did not have rank and privilege in society, nor respect or value. They were considered defenseless and helpless. It really does make sense in this context, whether you like the read or not.]

There is also the possibility of a dual fulfillment of this prophecy, in that the day when Egypt acknowledges the "waving of the hand of the Lord" (vs. 16) in all of these doings is still to come--but will come at the Day of the Lord. It may not be unlike Pharaoh's servants at the time of the plague of locusts, begging their leader to release the Israelites that the nation might be freed of its ills.

"Pharaoh’s servants said to him, 'How long will this man [Moses] be a snare to us? Let the men go, that they may serve the Lord their God. Do you not realize that Egypt is destroyed?'"

--Exodus 10:7 (clarification mine)

Pharaoh had opportunity upon opportunity to make a change, to save his people from the "dread" of Almighty God. Yet God had hardened his heart, and even his closest advisers could not sway him from his dogged determination to come out on top. God, of course, did so that He would prevail--and He will continue to prevail, even as "every knee will bow" and "every tongue will confess." (from Philippians 2:10 and 11)

And for those of us whose hearts are not hardened, may we have opportunity to see the will and way of God before us, understanding that His purposes will be accomplished, with or without us.

"How well it becomes us to fear before God when he does but shake his hand over us, and to humble ourselves under his mighty hand when it does but threaten us, especially when we see his counsel determined against us; for who can change his counsel?"

--Matthew Henry

More changes for Egypt. ...'Til next Wednesday!

Photo: itsthequestionthatdrivesus.net 

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Next week:  Isaiah 19: 18-22
 
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).