The Wise Counselors of Pharaoh
Give Senseless Advice
19: 11-15

The wise counselors of Pharaoh give senseless advice DIG: Zoan and Memphis were major cities in Upper and Lower Egypt. Compared to the LORD’s power and wisdom, what are their famed wise men like? What effect does their leadership have upon the country? How is this related to their consulting with the mediums and the spiritists in 19:3b? Since Egypt’s plans (19:3a), natural resources (19:5-7) and leadership (19:11-12) were all dependent upon the LORD, what should that have said to Jews looking to Egypt instead of ADONAI for help? Could God’s judgments in 19:1-15 be intended to bring about the events in 19:16-25?

REFLECT: To whom do you rely on for wisdom in your own life? Your gut feeling? Your friends? Your horoscope? Your family? or God? How much time do you spend asking the Holy Spirit for wisdom in making the important decisions in your life? How much do you rely on the Scriptures for direction the LORD has already given you? How often do you find yourself being wise in your own eyes?

An oracle concerning Egypt. The pro-Egyptian party in Judah wanted to look to Egypt for help against the Assyrian threat. But Isaiah pointed out that Egypt would be no help at all, because she too would be overwhelmed by God’s judgment. In this poem of three nearly equal strophes God exposes the weaknesses that would supposedly make Egypt great: her idols (19:1-4), her wealth (19:5-10), and her wisdom.

If Egypt thought she had reason to be proud of her religion and her economy, she certainly thought she had reason to be proud of her wisdom (First Kings 4:30). The Ruach Ha’Kodesh, however, describes why Egypt’s wisdom would be unable to help her. Egypt was well known in the ancient world for its writings of wisdom and its wise men. Yet, Isaiah says that their wisdom would be of no more value to them than their idols or natural resources. In words similar to those addressed to the idols in Chapters 40 and 41, Isaiah challenges the wise men to a contest. Could they show Pharaoh God’s plans for Assyrian invasion? Of course not. Then what reason would there be for Judah to trust in, or even fear, Egypt? Her gods were useless, her productivity was dependent on God’s grace, and her supposed wise men were downright stupid. What could Egypt offer Judah?

Isaiah says that the officials and counselors of Egypt are fools and should not be counted on to save the nation from the coming destruction. Isaiah taunts the officials of Zoan, or advisors of Pharaoh, saying they are nothing but fools who give senseless advice. Those supposedly discerning counselors were giving Pharoah advice that would not be fit for an animal (Psalm 49:20, 73:22). Specifically, it means to be without spiritual discernment. Therefore, it is linked here with the inability to see what ADONAI is doing, or to discern the spiritual cause behind the national, social and economic problems of the nation. Isaiah speaks to the wise men directly, asking sarcastically: How can you say to Pharaoh, “I am one of the wise men, a disciple of the ancient kings” (19:11)? Their plans had failed so many times that Isaiah is flabbergasted that they were still willing to claim to be the keepers of ancient wisdom. If the truth be known, they did not understand either the past (14:24-27; 37:26), or the present.

The prophet even taunts Pharaoh himself, saying: Where are your wise men now? Let them show you and make known what the LORD of heaven’s angelic armies has planned against Egypt (19:12). He uses language that Paul uses many years later in First Corinthians 1:20. God is going to treat Egypt the way He did in the Exodus. How will the wise men, who lack wisdom from God, explain that? In fact, they cannot even tell him what God’s plan of attack will be. Isaiah wonders out loud why Pharaoh even keeps them around.

The tragedy of Egypt was that the very ones who should have led her correctly were leading her astray. The officials of Zoan (Numbers 13:22; Psalm 78:12 and 43; Isaiah 30:4; Ezekiel 30:14) have become fools, the leaders of Memphis (Jeremiah 2:16, 44:1, 46:14 and 19; Ezeki’el 30:13 and 16; Hosea 9:6) are deceived. These people were the very cornerstones of Egyptian society (Judges 20:2; First Samuel 14:38; Zechariah 10:4). But if the cornerstone itself has no foundation, it is worthless. As a result, the cornerstones of her peoples led Egypt astray (19:13).

Without God, wisdom is limited in this world. This is why the fear of the LORD is the beginning of wisdom (Proverbs 1:7). It is also why there is no other foundation than Christ Himself (First Corinthians 3:11; Ephesians 2:20; First Peter 2:6; and Isaiah 28:16). This lack of wisdom has been consistently true of Egypt until this very day. The leaders of Egypt have led their country into four wars with Isra’el. Each with devastating results for the Egyptians. The foolishness of the Egyptian leadership was complete. The city of Zoan is in the north and the city of Memphis is in the south. So foolishness characterizes both north and south, both Upper and Lower Egypt. The result was that Egypt had been led astray.

The picture of a confused, drunken Egypt was no accident. ADONAI was the one who confused the arrogance and supposed wisdom of Egypt, just as He confused the language of the Tower of Babel (see the commentary on Genesis, to see link click Dn – Let Us Go Down and Confuse Their Language). The LORD has poured into them a spirit of dizziness; they make Egypt stagger in all that she does, as a drunkard staggers around in his vomit (19:14). All their so-called wisdom was foolishness when compared to ADONAI, who was planning the onslaught. Having ignored the general revelation of the LORD and exchanged the truth of God for a lie (Romans 1:18-32), He is going to treat Egypt again as He did at the Exodus.

No one in Egypt could do anything to avert the destruction. There is nothing Egypt could do – head or tail, palm branch or reed (19:15). Neither the head (the palm branch), or the leaders, nor the tail (the reed), or the common people, would hold back God’s judgment. After the New Kingdom period ended, the greatness of Egypt would come to an end. She would be dominated by a whole series of foreign conquerors. It is not a surprise that Isaiah sees her situation as being hopeless (9:13), like an ancient prostitute who does not realize that she has seen her better days. A century later Ezeki’el adds that as a result of this kind of devastation, the Egyptians, like the Jews, will be dispersed throughout the peoples of the earth for forty years. During that time, Egypt will be desolate and no one will pass through (Ezeki’el 29:6-9). Both Isaiah and Ezeki’el were appalled to think that Judah would compromise her faith in God for a hopeless, drunken Egypt.

Isaiah has already said: Woe to those who are wise in their own eyes and clever in their own thought (5:21). Unlike Egypt (or the world), we need to remember that true wisdom comes from God (First John 2:15-17). The Bible teaches us to trust in the LORD with all our heart and lean not on our own understanding; if we acknowledge Him in all our ways, then He will make our paths straight (Proverbs 3:5-6). Those, like Egypt, who refuse to acknowledge Him are nothing but fools (Proverbs 26:12). Which are you?

I Will Stir Up Egyptian Against Egyptian
19: 1-10

I will stir up Egyptian against Egyptian DIG: Egypt was the most likely ally for Judah against Assyria (see Chapters 30 and 31). Why was that so foolish? What about the Exodus might account for the idols trembling? Why wouldn’t Egypt’s idols, wealth or wisdom help her in her time of need?

REFLECT: How do you keep from aligning yourself with the wrong people or causes in your life? Who is there to warn you of the dangers? Even if someone told you, you were in danger, would you listen to them? Have you ignored warnings in the past? What was the result? What would you do different now?

An oracle concerning Egypt. Some of the Jews living in Judah wanted to look to Egypt for help against the Assyrian threat. But Isaiah pointed out that Egypt would be no help at all, because she too would be overwhelmed by the LORD’s judgment. In this poem of three nearly equal strophes the LORD exposes the weaknesses that would supposedly make Egypt great: her idols (19:1-4), her wealth (19:5-10), and her wisdom (19:11-15). None of these could save Egypt against the coming onslaught, so why should Judah tie her national destiny to that doomed nation? So in general terms, ADONAI is merely exposing Egypt’s weaknesses in 19:1-5. She is no solution to the Assyrian problem facing Judah. The details are not important.

First, Egypt’s idols could not save her. Isaiah tells Judah that Egypt will be judged by means of internal troubles, which will lead to a civil war. See, ADONAI rides on a swift cloud and is coming to Egypt (19:1a). God is pictured riding on a swift cloud (Ps 68:4 and 33; 104:3). In Canaanite mythology this same idea is used of Ba’al, the god of rain and fertility. But, God, not Ba’al, is the true Giver of rain (something Egypt would really need) and fertility. The gods of Egypt would not be able to save their people from the coming judgments.⁵⁷ The idols of Egypt tremble before Him, and the hearts of the Egyptians melt within them (19:1b). Egypt’s many idols will be exposed as worthless before the presence of God. They can offer neither help nor hope. Their idols will tremble before Him and will cause the Egyptians to be disheartened and depressed.

Egypt will be judged by means of internal troubles, which will lead to a civil war. I will stir up Egyptian against Egyptian – brother will fight against brother, neighbor against neighbor, city against city, kingdom against kingdom (19:2). Throughout her history Egypt was especially prone to civil war. After six strong dynasties of the Old Kingdom, there came a two hundred year period when each of the forty-two city-states became independent and chaos reigned. Then the Twelfth Dynasty again united the people for about two hundred years, but chaos again took over for two centuries. Each city-state had its own god, which would lead to dissolution if there was no one man who had enough leadership capabilities to pull the nation together under one pharaoh. And so it went again and again. Isaiah sees this kind of disaster ahead for Egypt. In general terms, her gods could not hold her together because of God’s judgment.

Not only would there be civil war, there would be judgment against Egyptian occult practices. The Egyptians will lose heart, and I will bring their plans to nothing (19:3a). When people begin to lose their hope, depression settles in. They become despondent, lacking in spirit. When this happens, spirit is often replaced by spiritism. And that is exactly what will happen in Egypt. Isaiah prophesied that they would consult with idols and the spirits of the dead, with mediums and spiritists (Isaiah 8:19; Leviticus 19:31, 20:6). Losing the power of logical reasoning, the Egyptians have clung to sorcery and witchcraft (19:3b).

The nation whose gods have deserted them is ripe for oppression. It lacks both the will and the guts to resist any attack from either inside or outside the nation. And then a cruel master and a fierce king will overtake them. Egypt, who centuries before had been a cruel master over Isra’el (see the commentary on Exodus, to see link click Ag  – Then a New King Who Did Not Know About Joseph Came to Power), would now be the object of cruelty. And a fierce king will rule over them. This judgment would come from ADONAI, the LORD of heavens armies (19:4).

Secondly, Egypt’s wealth could not save her. It is not an understatement to say that without the Nile there would be no Egypt. The lifeblood and the entire industry of Egypt were based upon the Nile River. Therefore, to show that the judgment would come from God, Isaiah said that the destruction would affect Egypt’s natural resources. The waters of the river will dry up (19:19:5a). Here Isaiah pointed to the fact that if the Nile were ever shut off, the rich and haughty Egypt would cease to exist. The critical weakness that Isaiah was emphasizing to Judah in this strophe is not to depend on a country who could not even control its only resource for existence. It was not in their own hands, it was in the hands of God.

This would result in the destruction of certain industries. The riverbed will be parched and dry. The canals will stink; the streams of Egypt will dwindle and dry up (19:5b-6a). Before God, the mighty Nile could be shut off, the canals made dry and stinking, and the Delta become as dry as a desert. Why would Judah want to commit herself to a nation as vulnerable as that!

The first result of the river’s drying up would be the destruction of the lush plant life along its edges. The reeds and rushes will wither, also the plants along the Nile, at the mouth of the river. But not only would the rushes and the papyrus reeds disappear, but every sown field along the Nile would become parched, blow away and be no more (19:6b-7). Throughout Egypt’s history, she was able to export grain to the rest of the world. Paul traveled to Rome on a grain ship from Egypt in Acts 28:11. When judgment comes, however, she will not be able to feed herself let alone anyone else.

But if the Nile dried up, so would the marine life. The fisherman will groan and lament, all who cast hooks into the Nile; those who throw nets on the water will pine away (19:8). Fishing was one of the major industries of Egypt (Numbers 11:5; Ezeki’el 29:4), and that industry would obviously cease to exist if the Nile stopped flowing. Would the Egyptians once again turn to their many idols who were supposed to protect the Nile (see the commentary on Exodus Bk – Strike the Water of the Nile and It Will Be Turned into Blood)?

Another industry representative of the Egyptian life was the production of linen from flax. Those who combed flax to break down its fibers to make thread will despair, the weavers of fine linen will lose hope (19:9). Like the production of grain and the fishing industry, the growing of flax and the making of fine linen was totally dependent upon on the Nile. But the Judeans needed to understand that all of it could be taken away in an instant. Who would put their trust in something as tenuous as that?

The result would be unemployment. The workers in cloth will be dejected, and all the wage earners will be sick at heart (19:10). The entire economy depended upon the Nile River. Isaiah knew the country well, but was convinced that all its productivity was no more than a gift from God.

The Oracle Concerning Egypt
19: 1-25

Now Isaiah goes north of Ethiopia to Egypt. Chapter 19 focuses on Egypt; Chapter 20 concerns both Egypt and Cush. As in the other oracles, the historical situation, the impending Assyrian advance throughout the whole region, serves as a backdrop for the prophecies. As seen in Chapters 30 and 31, the leaders of Judah were tempted to rely more and more upon Egypt as the eighth century drew to a close and the threat of Assyrian invasion became greater and greater. However, Isaiah’s message remained the same: Anything that we trust instead of God will eventually turn on us and destroy us. He asks, “Why, trust Egypt when she has nothing to offer you that you do not already have (Chapter 19)? Why trust Egypt when recent history shows she will betray you (Chapter 20)? Why not trust the LORD who holds Egypt in the palm of His hand and to whom she must one day turn?”

The Oracle Concerning Ethiopia
18: 1-7

DIG: How would you sum up ADONAI’s answer in 18:3-6, which they are to bring to the aggressive nation? What do the images of the summer heat, morning dew, and the farmer pruning His garden say about the way God will work with Assyria? How do the events of 37:36-38 illustrate the lesson of 18:5-6? Beyond the Assyrian crisis, what ultimately will result from God’s work among the nations (see 2:2-4, 9:5-7, 11:10-12, 14:1-2, 16:4-5; also Psalm 68:31)?

REFLECT: If God’s purpose for the nations is unchanged, how does this affect the way you pray for peoples that seem most fearsome to you? How has Christ, the banner who is raised for all to see, transformed someone who is feared far and wide into someone close to Him? The Ethiopian eunuch is one example. Can you think of anyone else you know of? Who has been God’s heat and dew in your life? How might you be like that to someone in your circles who is feared far and wide? What would that take for you to do so?

The woe to Ethiopia (or Cush) is a specific example of the oracle to Damascus and Syria. It puts the message to them in a particular context. The word woe points to distress, or a threat voiced in the face of present or coming disaster. It is not directed to the Ethiopians, and no word of judgment is pronounced on them. Rather, they are to be the bearers of a message that no alliance against Assyria would succeed. As Isaiah had prophesied all along, the alliance of Syria and Isra’el would fail to conquer the southern kingdom of Judah. ADONAI was using the Assyrians to discipline His people.⁵⁵

When we think of this prophecy, that the Ethiopians will come to Jerusalem bearing gifts to the LORD, we remember the Ethiopian eunuch who received the divinely guided interpretation of Isaiah 53 and became a believer (see the commentary on Acts, to see link click Bb – An Ethiopian Asks about Isaiah 53). He represents all those other nations who have brought their gifts to God in Jerusalem, both before the birth of the Messiah and even more since. Isaiah has the long view that sees the reality behind what the other people of his day cannot see.⁵⁶ This segment provides a transition to the oracles against Egypt, but the poem is not a part of Chapters 19 and 20. It is the closing of the segment that began in 17:1.

Woe to the land of whirring wings along the rivers of Cush, which sends envoys by sea in papyrus boats over the water (18:1-2a). The woe was directed against the land of whirring wings, or the nation of Cush. The term whirring wings refers to swarms of insects, and to Ethiopia in particular. Cush included modern-day southern Egypt, Sudan, and northern Ethiopia.

Go, swift messengers, to a people tall and smooth-skinned, to a people feared far and wide, an aggressive nation of strange speech, whose land is divided by rivers (18:2b). Ethiopia has three rivers (two key rivers, and serves as a source for a third one). The first key river is the Atbara River. The second river is the Blue Nile, and the third river is the Nile itself. The Nile, like the Euphrates, is sometimes designated as the sea. Ethiopia is the source for the Nile. From Ethiopia the Nile flows northward into Egypt, and becomes Egypt’s key river. From the Israeli point of view, the land beyond these rivers was the city of Napata, which was the capital of Ethiopia at that time.

Second Kings 19:9 states that Tirhakah, the Cushite king of Egypt had responded to Hezekiah, who was seeking an alliance against Assyria, by marching out to fight the Assyrian king while Sennacherib was threatening Jerusalem (see Gp – The Timeline of Sennacherib’s Invasion of Judah). Apparently, Ethiopia sent messengers to Judah. When they arrived, Isaiah was the one who spoke to them, and sent them back with a word of judgment. All you people of the world, you who live on the earth, when a banner is raised on the mountains, you will see it (18:3a).

The LORD would defeat the enemy at the proper time. While the people of Cush represented all the people of the world who wanted to see Assyria defeated, Assyria is not the point here. Isaiah helps us see beyond a mere nation to the fact that ADONAI is LORD over all the earth. The entire world is called to witness His Lordship. When the banner of Messiah is raised on the mountains, the world will see it. And when the shofar, or last trumpet, sounds (First Corinthians 15:51-52), the world will hear it (18:3b). So, when the signals are given, all the people of the world must be prepared to accept the evidence that God has given us that He is at work in the world. Many times, we do not see His hand in events because we do not expect to see it. But having been altered, we will, through faith, see the Hand that controls the universe.

On the surface of it, it seems strange that God would judge Cush so harshly because she was sincerely trying to help Judah. But her actions, however well intentioned, went directly against God’s Word through His prophet Isaiah. Is this still not true today? Anytime we go against the Word of ADONAI, however well intentioned we might be, our desires, like Cush, will not succeed.

This is what the LORD says to me: I will remain quiet and will look on from my dwelling place like shimmering heat in the sunshine, like a cloud of dew in the heat of harvest (18:4). These verses contain the content of what Isaiah said to these messengers from Ethiopia. He said that God’s plans would linger much like the summer heat and harvest dew. ADONAI told Isaiah that He would wait until the proper time to cut off the enemy. The prophet had already been given the reasons for this (10:12, 25 and 32). But the Assyrian army first had to complete the task God gave them. That was to punish the people of Isra’el by taking them captive. No Ethiopian alliance against Assyria would succeed. The near historical prophecy for Cush would be that they were sentenced to destruction by Assyria.

For, before the harvest, when the blossom is gone and the flower becomes a ripening grape, he will cut off the shoots with pruning knives, and cut down and take away the spreading branches (18:5). The LORD carefully watched the state of affairs developing on the earth and then, like a farmer who prunes back his vines, ADONAI will cut off the excess leaves that were not bearing fruit and leave it. God has perfect timing and, like the farmer, will not act too soon or too late. Once the fruit is matured, God’s pruning knife will go into action. The near historical context is the Assyrian king Sennacherib’s attack on Hezekiah and Jerusalem. At the last possible moment, when it seemed all was lost for Judah, the LORD quietly pruned and cut off 180,000 Assyrian soldiers and left them on the ground like so many leaves (see Gw – Then the Angel of the LORD Put To Death a Hundred and Eighty Thousand Men in the Assyrian Camp).

They will be left to the mountain birds of prey and to the wild animals; the birds will feed on them all summer, the wild animals all winter (18:6). However, once God’s purposes had been accomplished, He would intervene and cut them off just when the Assyrians. Like grapes beginning to ripen (or beginning to expand their empire), just as they were poised to attack Judah, they would be killed and left on the mountains as food for wild birds in the summer and wild animals in the winter (37:36-38).

But it has a happy ending of sorts because Ethiopia submitted herself, and offered herself to the LORD. It is ironic that the Ethiopians, who did not have the Torah, submitted to ADONAI, but in the final analysis, Judah, who had the Torah and the prophets, would not. But God would honor the submission of the Ethiopians.

At that time gifts will be brought to the LORD of heaven’s armies from a people tall and smooth-skinned, from a people feared far and wide, an aggressive nation of strange speech, whose land is divided by rivers – the gifts will be brought to Mount Zion, to the place where the LORD of heaven’s angelic armies lives (CJB), Mount Zion (18:7). After the Assyrian defeat, the LORD would cause the people of Cush to bring gifts to the LORD of heaven’s armies at Mount Zion, where His name dwelt. He says that no alliance that Ethiopia will try to gain against Assyria will succeed. The Assyrians sentence Ethiopia to destruction. It is no accident that Isaiah uses the same phrase, the LORD of heaven’s angelic armies (CJB), which Zechariah uses when describing the nations of the world bringing gifts to Him at Mount Zion during the Millennial Kingdom. Therefore, the far eschatological prophesy for Ethiopia would be that in the Millennial Kingdom, they, along with people and nations from all over the world, would go up year after year to worship the King, the LORD of heaven’s angelic armies (CJB), and to celebrate the Feast of Tabernacles (Zechariah 14:16-19).

In That Day
Their Strong Cities Will Be Abandoned
17: 9-14

In the day their strong cities will be abandoned DIG: Since Isra’el still worshiped the LORD (as well as other gods), what does it mean to have forgotten God? 17:10-11 refer to a pagan fertility rite whereby plants were force-bloomed in hopes of persuading the gods to bless the harvest. How will this practice backfire on Isra’el? What does the sailor’s image of the raging sea and the desert image of the chaff and tumbleweed mean for the future of many nations? Where else have you seen Isra’el’s powerful enemies so quickly cut down as they are here? How is this depicted in 10:28-34 and 37:36-38?

REFLECT: Compare 17:12-13 with Psalm 2:1-6. What truth about God emerges from these descriptions? How might that story, together with the image of 17:13, affect you as you face a world full of confusion and tumult raging around you (see my commentary on The Life of Christ, to see link click Ff – Jesus Calms the Storm)? Are you going it alone? Or are you in the boat with Jesus?

In the midst of earth’s struggles, it is sometimes hard to believe that God is really on the throne. For instance, suppose a modern-day Isaiah had stood up on the streets of London in the spring of 1942 and said that Germany and Japan, who at that moment ruled fully half of the world between them, would be completely powerless in just a little over three years. He would probably have been laughed to scorn. Yet he would have been completely correct. Despite the energy, intellect, and military power of those two great nations, they were swept away. God is the one reality who does not change or fade away. He is the One with whom we must come to terms.⁵⁴

As Isaiah had prophesied all along, the alliance of Syria and Isra’el would fail to conquer the southern kingdom of Judah. Oh, the raging waters of many nations – they rage like the raging sea! Oh, the uproar of the peoples – they roar like the roaring of great waters (17:12)! These peoples were the Assyrians, whom God was using to discipline His people. Although ADONAI uses wicked nations for the purposes of disciplining His people, eventually, the LORD disciplines them as well.

Therefore, they would become like chaff, the light and useless part of the grain, which, when winnowed, blows away. Although the peoples roar like the roar of surging waters, when he rebukes them they flee far away, driven before the wind like chaff on the hills, like tumbleweed before a gale (17:13). Although Assyria brought terror in the evening, the enemy would be gone before morning. Though Sennacherib and Assyria had plundered 46 cities of Judah, 185,000 soldiers were killed overnight (37:36-38).

Through all of this, ADONAI will preserve a remnant and they will learn the lessons of destruction. They will recognize their own responsibility for the disaster and turn back to the LORD. They will recognize that God has not failed them, but their own efforts to save themselves certainly had.

This was the root cause of all their problems. Isaiah tells them: You have forgotten God your Savior; you have not remembered the Rock your fortress (17:10a). He says you can make all the plans you want to, but they all will come to nothing. Therefore, though you set out the finest plant and plant imported vines, though on the day you set them out, you make them grow, and on the morning when you plant them, you bring them to bud, yet the harvest will be as nothing in the day of disease and incurable pain (17:10b-11). No matter how successful you are at accomplishing goals in this life by your own sheer will, the harvest will be bitter if you avoid dependence on the LORD. Those accomplishments have a way of slipping through the fingers of people who leave ADONAI out of the equation. A life without God is a life of desolation.

The southern kingdom of Judah would not learn the lessons suffered by her sister Isra’el to the north. One hundred years later Y’hudah would find herself in the same situation. God says: A cry is heard from the barren heights, the weeping and pleading of the people of God, because they have perverted their ways and have forgotten ADONAI Elohim. They confess the failure of idolatry to bring them salvation. Help did not come from the high hills and mountains where idolatry took place (Jeremiah 3:21-25). Later, God would say to Y’hudah, “This is your lot, the portion I have decreed for you, declared the LORD, because you have forgotten Me and trusted in false gods” (Jeremiah 13:25).

In that day their strong cities, which they left because of the Israelites, will be like places abandoned to thickets and underbrush. And all will be desolation (17:9). Therefore, as a result of the near historical judgment in that day, Y’hudah and her strong cities would be abandoned and thickets and underbrush would grow. Because of her unfaithfulness to the true God and her forgetting Him, her normal life of planting and harvesting would end. The harvest would be diseased and the people would be in pain.

In the theology of Deuteronomy, remembering and forgetting form a fundamental concept (Deuteronomy (see the commentary on Deuteronomy, to see link click Bc – Do Not Forget). What is in view here is not primarily a mental activity, although that is part of it. Rather, remembering is a mental activity that results in certain kinds of behavior, and the absence of the behavior negates any claimed mental activity. God wants His people to recall His unique, never-to-be-repeated acts on their behalf with the result that their present actions will be in keeping with His character. If their present actions do not reflect God’s character, then they do not truly remember what He has done. If God has touched my life, yet my life is no different, then what He has done has been lost to me (First Cor 11:24-29; Gal 3:1-5). Thus, the Israelites may well have continued to look to ADONAI as their national God. They probably continued to see themselves as being faithful to Him even while assimilating idolatry and paganism into their faith. But in fact, the significance of  the LORD’s acts on Israel’s behalf was lost to them, as their manipulative attempts to make themselves secure demonstrated.⁵³

In the evening, sudden terror! Before the morning they are gone (17:14a)! Although Assyria brought terror in the evening, the enemy would be gone before morning. Though Sennacherib and Assyria had plundered 46 cities of Judah, 185,000 soldiers were killed overnight (see Lo – Then the Angel of the LORD Put To Death a Hundred and Eighty Thousand Men in the Assyrian Camp).

The principle is at the end of this section. This is the portion of those who loot us, the lot of those who plunder us (17:14b). Although Ha’Shem uses wicked nations for the purposes of disciplining His people, eventually, the LORD disciplines them also. God is in control of the nations and He will not permit them to obliterate His people. Despite their worldly power, He is their Master. One is reminded of the early colonial American flag with the coiled rattlesnake and the words, “Don’t Tread on Me.” To tread on God’s people is to invite disaster on oneself.⁵⁵ There are more than a few who should remember that today!

In That Day, The Glory of Jacob Will Fade
17: 1-8

In that day, the glory of Jacob will fade DIG: Whereas the previous two prophecies were dated in 715 BC, this one refers to events in 735-732 BC when the northern kingdom of Isra’el was allied with Syria against Assyria (see Chapter 7). The capital city of Syria was Damascus. Comparing 17:1-3 with 7:4-9, what will be the future of Damascus and Isra’el (or Ephraim)? What do 17:7-8 and 10a imply about Isra’el’s spiritual condition during this time (also see Second Kings 17:7-18).

REFLECT: God is described as the Maker (17:7a), the Holy One of Isra’el (17:7b), the Savior (17:10a) and the Rock (17:10b). Which of these aspects do you tend to forget sometimes? Why? Instead, what do you find yourself trusting in? What practices can help you “remember” the LORD and live out your life accordingly?

After dealing with Judah’s two southern neighbors, Philistia and Mo’ab, Isaiah now turns to address the two on the north, Syria and Isra’el. Although the oracle is addressed to Damascus, or Syria, the real intended audience after 17:3 is the northern kingdom of Isra’el. The point here is that the refusal to rely upon ADONAI is pure foolishness that will result in destruction by the nations. Even so, YHVH is in control of the nations and He will not permit them to eliminate His people. Despite the raging of all the nations, He is their Master.

Damascus was one of the most strategic cities of the ancient world. It stood at the mouth of a natural funnel through which ran the only suitable road between Mesopotamia and Egypt. Mount Hermon stood north of the city, and south of it are a string of basalt plateaus. Both of these provided barriers to caravans passing through. Therefore, Damascus was far more important than other cities of the same size. Isaiah, however, declared that it would become a heap of ruins. By the time of his prophecies against Philistia and Moab, it had already come true because the Assyrian king Shalmaneser had conquered it in 732 BC.

Isaiah writes an oracle concerning Damascus, and says: See, Damascus will no longer be a city but will become a heap of ruins (17:1). Isaiah starts out by dealing with the devastation of Damascus and Ephraim, or the northern kingdom of Isra’el. Damascus will be destroyed first. She will become feeble. Panic will grip her; anguish and pain seize her. The town will be abandoned and her young men will die in the streets. God says that He will set fire to the walls of Damascus and consume the fortress of Ben-Hadad, the storm god of the Syrians (see the commentary on Jeremiah, to see link click Do – A Message Concerning Damascus). Amos says that God will break down the gate of Damascus (Amos 1:3-5).

The cities of Aroer will be deserted and left to flocks, which will lie down, with no one to make them afraid (17:2). Aroer (Numbers 32:34) is in Gad, one of the tribes that made up Ephraim. The picture is that these cities were once thriving, but now are only good for the grazing of animals. However, Damascus fares better than Babylon because Babylon’s land will not even be good for grazing. The near historical prophecy for Syria would be that she would be invaded and destroyed by Assyria. The prophet Amos tells us the people of Aram (Syria) will go into exile (Amos 1:5).

The fortified city will disappear from Ephraim, and royal power from Damascus; the remnant of Aram will be like the glory of the Israelites, declares ADONAI-Tzva’ot (17:3 CJB). At the same time the fortified city of Samaria will disappear from Ephraim. The destruction of the northern kingdom of Isra’el comes only because of her alliance with Syria (with her capital city of Damascus) against the southern kingdom of Judah. They had become twins that could not be separated and together they would fall. Unbelieving Ephraim could not be helped by Damascus, or Damascus by unbelieving Ephraim. Isaiah says that the remnant of Aram will be like the fading glory of the Israelites (meaning the Northern Kingdom). The glory of the LORD had already departed from Isra’el . . . she was on the decline. As stated earlier (7:8), the near historical prophecy for Isra’el would be that she would not be a people within 65 years.

The Assyrian’s dealt with captured people differently than most other ancient nations. Usually, conquering civilizations would take their prisoners into exile within their own country, as the Babylonians would eventually do with the southern kingdom of Judah. But the Assyrians did not do that. They would switch some of the captives to their capital and nation, but more importantly they would bring their own people into the conquered land, eventually intermarry with them and assimilate them (Second Kings 17:24). This is what the Assyrians did to the northern kingdom of Isra’el. Eventually, she would not be a people. She would no longer be a Jewish nation, but a hybrid nation of Assyrians and Jews called Samaritans. The southern kingdom of Judah would despise them in the time of Messiah (see the commentary on The Life of Christ Gw – The Parable of the Good Samaritan).

The main focus of this passage however, is on the northern kingdom of Isra’el. In that day the glory of Jacob, or the northern kingdom of Isra’el, will fade (17:4a). This is the first of three sections beginning with the phrase in that day. This refers to the time of God’s blessings showered on His people. In some passages, it is a far eschatological prophecy, while in others it refers to the near historical. 17:4 and 8-9 refer to the near historical, while 17:7 refers to the far eschatological. Isaiah frequently uses this near, far, near motif.

As a result of the invasion Jacob would face difficulties. Isaiah uses three figures of speech to describe what will happen to Isra’el and Syria. The first is physical, and the second two are agricultural. All three stress the pitiful nature of what will be left of both of them, but especially Isra’el. First, they will be like the fat of a man’s body wasting away. To depart from the way of faith means to be spiritually weakened.

Secondly, they will be like a reaper who gathers the standing grain and harvests the grain with his arm – as when a man gleans heads of grain in the Valley of Rephaim (17:4b-5). The Valley of Rephaim (Joshua 15:8, 18:16) was a fertile area west of Jerusalem where David had twice defeated the Philistines (Second Samuel 5:18-20 and 22-25). To depart from the way of faith makes the people of God vulnerable against external forces of destruction and leaves them with no evidence that they had ever existed.

Thirdly, the two countries will be like an olive tree after the harvest. Yet some gleanings will remain, as when an olive tree is beaten, leaving two or three olives on the topmost branches, four or five on the fruitful boughs, declares ADONAI, the God of Israel (17:6). As a few olives are left on an olive tree’s branches, so a few people would be left. Most of them would be slaughtered. God would expose the northern kingdom of Isra’el as a spiritual fraud. The glory that Jacob had achieved was only through her own strength. Eventually, her arrogance would have to be replaced with humility.

Although the oracle here is against Syria and Isra’el, Isaiah writes for the benefit of the southern kingdom of Judah. It is as if he is saying, “Learn a lesson from how God deals with theses two nations.” Judah need not fear her neighbors; it was God whom she should fear.

The mixed race of the Israelites and the Assyrians, or the Samaritans as they came to be called, would not be a godly people. Of the nineteen kings of Isra’el, not one of them would serve the Lord. When Isra’el rebelled against Solomon’s son, Rehoboam, the United Kingdom was split in two. Shortly thereafter, the ten northern tribes, lead by their new king Jeroboam, would start to depart from the will of the Lord. God could not bless them because, under the leadership of Jeroboam, they changed the place of worship from Jerusalem to Dan and Bethel, they changed the time of worship of the Feast of Sukkot from the seventh to the eighth month, they changed the priests of worship from Levites to all sorts of people; and they changed the object of worship from God to golden calves (First Kings 12:26-33). These were the causes of her destruction.

But because of the grace of God, there would be a remnant out of the northern kingdom of Isra’el. When the true worshipers of ADONAI saw the perversion in Isra’el, they left and came back to Judah. There they were obedient to the worship of the LORD at the Temple. When Assyria came in and destroyed the northern Kingdom, a myth developed regarding “the ten lost tribes” of Isra’el. There are no lost tribes. Because of the worldwide dispersion after the fall of Jerusalem by the Romans in 70AD, Jews today have no idea what tribe they are from. But God knows. In the book of Revelation, John describes 144,000 Jews from the twelve tribes of Isra’el. The term Isra’el used here is in a general sense. There are ten tribes from the northern Kingdom and two tribes from the southern Kingdom (Revelation 7:1-8). God knows who is in each tribe, and He knows the true remnant.

In 17:7 and 8 the Ruach Ha’Kodesh contrasts the gods made with human hands with the God whose hands have made humans. The Psalmist wrote: Your hands made me and formed me; give me understanding to learn your commands (Psalm 119:73). This points out the folly of thinking that we can create a god in our own image, when in fact; we are created in the image of God (Genesis 1:27). Anything that we have made cannot save us because it is not holy. Yet, sometimes when life is going well it seems like we can. When our lives fall apart; however, we are forced to look to the one who holds us in His hands (Job 12:10; Isaiah 49:14-16, 62:3; Dani’el 5:23; John 10:27-30).⁵³

In that day men and women will look to their Maker and turn their eyes to the Holy One of Isra’el (17:7). At the end of the Great Tribulation, in the day, there will be a national confession of sin, a plea for the LORD to return, and then the national regeneration of Isra’el, all twelve tribes. ADONAI says: And I will pour out on the House of David and the inhabitants of Jerusalem a Spirit of grace and supplication. They will look upon Me, the One they have pierced, and they will mourn for Me as one mourns for an only child, and grieve bitterly for Me as one grieves for a firstborn son. On that day a fountain will be opened to the House of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity (Zechariah 12:10 and 13:1). This is the far eschatological prophecy concerning Isra’el.

Verses 8 and 9 revert back to the near historical prophecy. When faced with certain destruction by the Assyrians, Jacob will realize the worthlessness of their idols. They will not look to the altars, the work of their hands, and they will have no regard for the Asherah poles and the incense altars their fingers have made (17:8). The altars were those set up to idolatrous gods, not the true God. The Asherah poles were wooden symbols of Asherah, Canaanite fertility goddess and wife of Ba’al. In the northern kingdom of Isra’el, greatly influenced by Ba’al worship, were many who worshiped him at Asherah poles. But when the mighty Assyrians attacked, they quickly realized that only ADONAI could deliver them.

The Oracle Concerning
Damascus (Syria) and Samaria (Isra’el)
17: 1-14

The oracle concerning Damascus (Syria) and Samaria (Isra’el) REFLECT: In this section, ADONAI is described as their Maker, the Holy One, your Savior, and the Rock, your fortress. Which of these aspects do you tend to forget sometimes? What leads you to do so? Instead, what do you find yourself trusting in? What practices can help you “remember” God and live out your life accordingly?

After dealing with Judah’s two southern neighbors, Philistia and Mo’ab, Isaiah now turns to address the two on the north – Syria and Isra’el. Although the oracle was directed to Damascus, the capital of Syria, the main focus after 17:3a is upon Samaria and the northern kingdom of Isra’el. In the Book of Immanuel we are told that Isra’el had allied with Syria (7:2) against the Assyrian threat. Isaiah had, of course, prophesied against this. Here again, Isaiah stresses that failure to trust God will result in their failure to achieve their worldly alliance. ADONAI is in control of the nations and He will not permit them to obliterate His people. Despite their worldly power, He is their Master.

My Heart Laments for Mo’ab Like a Harp
16: 7-14

My heart laments for Mo’ab like a harp DIG: From God’s perspective, what is the reason for Mo’ab’s destruction? What does it tell you about God that He, through Isaiah, weeps because of their destruction even as He ordains it to occur? Why was it futile for the Moabites to go to their high place or shrine in Dibon where they worshiped the god Chemosh (see 44:17-20)? Since Judah would be tempted to look to Mo’ab as an ally against Assyria, what would God desire them to learn from this prophecy?

REFLECT: What is one of the false gods you once trusted in (sports, TV, family, job, technology, intellect)? How did that god serve only to wear you out? How does that god look to you now? Have these changes been merely cosmetic, or are they deep and significant?

The thrust of the oracle is to discourage any who would be tempted to join with proud Mo’ab for mutual security. There would be no security with her! She would be reduced to abject poverty and will herself be forced to rely on Judah’s only hope: The Messiah (16:5).

Therefore, because of her pride, the Moabites wail; they will wail together for Mo’ab. Lament and grieve for the men of Kir Hareseth. All of the wealth and abundance of Mo’ab was stripped away in a single night. The fields of Heshbon wither, the vines of Sibmah also. The rulers of the nations have trampled down the choicest vines, which once reached Jazer and spread toward the desert. Their shoots spread out and went as far as the sea (16:7-8). This included their vineyards. They were famous for their vineyards which were the source of Mo’ab’s pride, but this was about to be destroyed. The invading army and the drought that would accompany it would wipe out her chances for survival.

The prospect of Mo’ab’s sudden destruction reduces Isaiah to tears. So, I weep, as Jazer weeps, for the vines of Sibmah; O Heshbon, O Elealeh, I drench you with tears! Just as Jeremiah wept over the destruction of those he denounced, so Isaiah weeps here. This also speaks to the compassion of God, for Isaiah normally identified himself with ADONAI. Just because he was the messenger of judgment, it did not mean he was happy about it, especially with a people so close to the Israelites. The shouts of joy over your ripened fruit and over your harvests have been stilled (16:9). Therefore, the God who has quieted the shouts of joy was also the God who weeps for those in despair.

Joy and gladness are taken away from the orchards; no one sings or shouts in the vineyards: no one treads out wine at the presses, for I have put an end to the shouting (16:10). It was a common custom among the Egyptians to sing at their work. The Hebrews did the same and were especially jubilant at the time of grape gathering. They plucked off grapes with shouts of joy, and carried them to the winepress. Accompanied with musical instruments, they soothed the labor of treading the grapes by singing. (Judges 9:27; Jeremiah 25:30 and 48:33).⁵²

Isaiah is affected by Mo’ab’s wailing and his heart is distraught by her distress when he says: My heart cries out, literally, my bowels moan, for Mo’ab like a harp, my inmost being for Kir Hareseth (16:11). Isaiah knew what it was like to have his stomach churn over shock, anxiety or grief. Yet, despite Mo’ab’s pain, she would rather present herself to her own gods rather than seek the protection of Judah. When Mo’ab appears at her high place, she only wears herself out; when she goes to her shrine to pray, it is to no avail (16:12). But the gods of Mo’ab would utterly fail. In prostrating herself to them she only wears herself out. Mo’ab will go to her own place of safety rather to the place of safety in Zion. As a result, she will not succeed. Mo’ab’s religious ritual of sacrificing at her high place and praying at her shrine would not help ease God’s judgment. It never does.

Mo’ab had already suffered greatly. Now the prophet announced that there would be further destruction. While Isaiah initially prophesied about the destruction of Mo’ab, God did not tell him how long it would take before its fulfillment. But then came a second revelation where God spoke to Isaiah about the timing of the destruction of Mo’ab. This is the word the LORD has already spoken concerning Mo’ab in times past (16:13).

Isaiah says that the prophecy that he had given earlier was incomplete. But now the LORD says: Within three years, as a servant bound by contract would count them, Mo’ab’s spender and all her many people will be despised (16:14a). As a hireling does not work a moment longer than the set time, so the fall of Mo’ab will not be deferred for a moment longer than the three-year period mentioned. The emphasis here is on the exactness of timing. The vineyards, which were the pride of Mo’ab, will be brought into contempt within three years. The remnant, or survivors, will be very few and feeble (16:14b). Even this will be better than Babylon, which will be totally destroyed. No remnant will survive from Babylon. But as other prophets make clear, there will be a land of Mo’ab in the Millennial Kingdom, that will come from this small remnant of survivors.

The Hope of Mo’ab’s Salvation
16: 1-6

The hope of Mo’ab’s salvation DIG: To whom are the Moabites to send these lambs? What need prompts them to do so? How was Judah to respond? What hope is held out for the Moabites? Who was that hope? How is this hope related to the prophecy in 11:1-5? What caused Mo’ab to refuse?

REFLECT: Isaiah held out the Messiah as the only real hope for his hearers and readers. In what way is the reign of Yeshua Messiah the only real hope for people suffering in the world? How does His rule serve as a model for how believers ought to respond now towards the poor, the homeless, and the hungry?

In the midst of the devastation coming on Mo’ab, protection was found in Judah. ADONAI instructs the Moabites to send lambs as tribute to the ruler of the land, from Sela, across the desert, to the mount of the Daughter of Tziyon (16:1). The hope of Mo’ab’s salvation is that she would submit to Judah, the Daughter of Tziyon. The Moabites had now fled all the way south to strongholds in Edom such as Sela, about 50 miles south of Mo’ab’s southern border. If they really wanted to be safe they would send lambs ahead as tribute. Paying tribute was a sign of submission. Mo’ab had been under Jewish control, but in Second Kings 3:4-5 Mo’ab rebelled. What Isaiah is telling Mo’ab to do is to resubmit. If Mo’ab would do that, her salvation would be assured. Isaiah could suggest this because he had already prophesied that Jerusalem would be spared from destruction by Assyria (10:24-34). Like fluttering birds pushed from the nest, so are the women of Mo’ab at the fords of the Arnon (16:2). Frustrated, the women of Mo’ab are described as wandering birds, flying here and there, not knowing what to do or where to go.

ADONAI tells Mo’ab that she is to request the counsel of Judah, and Judah is instructed to respond to Mo’ab’s request. Give us counsel, render a decision. Make your shadow like night – at high noon. Hide the fugitives, do not betray the refugees. They are to hide the outcasts and the refugees. The people of God are instructed to obey Him if Mo’ab would ask for protection. Let the Moabite fugitives stay with you; be their shelter from the destroyer. And Isaiah makes a promise that if Mo’ab obeys and submits to Judah, the oppressor will come to an end and destruction will cease; the aggressor will vanish from the land (16:3-4).

The basis for this promise is the future of the Davidic throne. In love a throne will be established; in faithfulness a man will sit on it – one from the house of David – one who in judging seeks justice and speeds the cause of righteousness (16:5). Judah has a throne with a future. Although Isaiah had been sent to prophesy to a nation in rebellion against God, and although the house of David would be reduced to a cut down stump as a result (11:1-5, 53:2), it was still superior to the Moabite dynasty. Mo’ab had no future, but the house of David did. So Mo’ab is invited to share in the messianic hope with Judah. If they come, they will receive the best, the Messianic hope (to see link click Kg – The Second Coming of Jesus Christ to Bozra). Then Isaiah spells out the future of the Davidic throne. It will be established in grace; Messiah will sit on the throne in truth. He will judge, He will seek justice, and He will do righteousness. The background to this verse is 9:6-7. So, Isaiah has given Mo’ab an offer of salvation, but Mo’ab, because of her pride, refuses.

But Moab’s pride and conceit kept her from turning to Y’hudah for salvation (Isaiah 25:10-11; Jeremiah 48:29 and Zephaniah 2:8-10). We have heard of Mo’ab’s pride – her overwhelming pride and conceit, her pride and her insolence – but her boasts are empty (16:6). The people of Mo’ab should have realized their helplessness before the Assyrians and turned to the LORD through their neighbor Judah, but they refused to do so. Because of their pride, confident that they did not need God, they would meet destruction. Pride goes before destruction, a haughty spirit before a fall (Proverbs 16:18).

Mo’ab was famous for their vineyards, and they became the source of Mo’ab’s pride. They got to a place where they relied on their accomplishments rather than relying on God. We need to learn this lesson today. There is no hope in our achievements. None of our accomplishments can save us. We may be justly proud of the things we have done, but if that is the source of our eternal hope, our hope is small indeed. Perhaps the pyramids of Egypt will endure to the end of time, but what do they tell us about their builders? Next to nothing. What happened to the kings buried there? Every last thing they intended to endure for eternity has been stripped away.

It is the same for us, whose accomplishments are a lot less amazing than those ancient Egyptians. What will we leave behind? Everything! All our efforts to gain control of our environment, whether it is home, office or love of life will end with our death. Later, Isaiah will say: Why do you labor on what does not satisfy? Like the Moabites, we tend to look in all the wrong directions for our hope. Then, when our world falls apart, as it will, there is nothing left to do but wail for all that is lost. In this world the only certainty is death and loss.

Our hope is not in our accomplishments but in ADONAI’s. In place of the world’s seemingly endless tears and loss, He has given joy and abundance. If we wait for a day yet to come to see Him enthroned in all His glory, we can still live our days here on earth with confidence and rest.⁵¹

Mo’ab is Destroyed in a Single Night
15: 1-9

Mo’ab is destroyed in a single night DIG: What do you imagine Isaiah foresees happening to these places that accounts for such wailing and mourning? What do you imagine the scene was like for these refugees fleeing the warfare in Mo’ab? What do they look like? What are they carrying? What are they feeling?

REFLECT: What part of your world suffers most because of political chaos and war? When you hear of the oppression and suffering that people experience due to these situations, what do you feel? How do you think God responds to such misery? Do you have a light touch on the things of this world? How so?

Chapters 15 and 16 are the second oracle against a neighboring nation. This oracle concerned Mo’ab, and was a term used to describe the region on the east side of the Dead Sea, extending from the Arnon River, which drains into the Dead Sea about twenty miles south of the sea’s north shore, to the Zered River at the southern end of the sea where the territory of Edom began (Numbers 21:10-13). On the east, the border would have been less well defined, merely extending to the edge of the land capable of being farmed productively. The total territory would have been about thirty miles long and thirty miles wide, shockingly small when one thinks of a nation.

Judah’s relationship with Mo’ab was always somewhat ambiguous (compared with Edom, where the hostility on both sides never seemed to stop). There was not only a close kinship between the two nations geographically (Genesis 19:37; Deuteronomy 2:9), but also because of their language. The relative ease of immigration and migration described in the book of Ruth also points toward a rather close relationship. This may account for what seems to be genuine cries of grief that appear in these chapters.

On the other hand, both Judah and Mo’ab claimed the territory of Ammon. That land was given to Reuben and Gad (Numbers 32:1-5 and 33-38). This was a continuous source of conflict between them (Numbers 21:24-30; Judges 3:12-30, 11:22-26; First Samuel 14:47; Second Kings 3:4-27), which finally gave way to a deep-seated hostility. That being said, the words describing the fate of Mo’ab are much different than those of Babylonia, Assyria or the Philistia. There is a much greater sympathy for the Moabites, whereas a sort of grim satisfaction greeted the downfall of the others.

The oracle begins with a lament over a sudden disaster that will fall upon Mo’ab and reduce it to a nation of refugees. Ar in Mo’ab is ruined, destroyed in a single night, suddenly, unexpectedly! Kir in Mo’ab is ruined, destroyed in a night (15:1)! Isaiah describes the destruction of the capital and the fortress. The city of Ar was the capital, and the city of Kir was the chief fortress. They both fall in one night; their destruction is swift and sudden. This should be obvious to all. There is no security in this world (Amos 6:1-3 and Isaiah 5:26-30).

After the destruction of the capital and the chief fortress, there is lament that will take hold of the whole land. Dibon goes up to its temple, to its high places to weep (15:2a). Dibon is located four miles north of the Amon River and was given to the tribe of Gad at one time (Numbers 32:34). There is weeping in the high places, or idolatry-centered cities like Dibon. It was King Mesha’s native city and a high place of the Moabite god Chemosh was located there. These high places were shrines originally built on hilltops and usually associated with pagan worship. The reason for the wailing seems to be that Chemosh had been unable to deliver his people (Jeremiah 48:35).

Mo’ab wails over Nebo and Medeba. Every head is shaved and every beard cut off. There was also wailing over the loss of key cities like Nebo and Medeba. In the streets they wear sackcloth; on the roofs and in the public squares they all wail, prostrate with weeping. Heshbon and Elealeh cry out, their voices are heard all the way to Jahaz. Therefore the armed men of Mo’ab cry out, and their hearts are faint (15:2b-4). Heshbon and Elealeh were situated about two miles from one another and the wailing in one city could be heard in the other. Isaiah seems to have a greater sympathy for the fate of the Moabites than the downfall of the others mentioned in the oracles against the nations.

The four results are given. The first result is the devastation of the land. My heart cries out over Mo’ab; her fugitives flee as far as Zoar, as far as Eglath Shelishiyah. They go up the way to Luhith, weeping as they go; on the road to Horonaim they lament their destruction. The waters of Nimrim are dried up and the grass is withered; the vegetation is gone and nothing green is left (15:5-6).

Secondly, Mo’ab’s wealth is carried away. So the wealth they have acquired and stored up, they carry away over the Ravine of the Poplars (15:7).

Thirdly, the cries of the fugitives fill the land from end to end and border to border. Their outcry echoes along the border of Mo’ab; their wailing reaches a far as Eglaim, their lamentation as far as Beer Elim (15:8).

Fourthly, the destruction is total and the horror complete. Dimon’s waters are full of blood, but I will bring still more upon Dimon – a lion upon the fugitives of Mo’ab and upon those who remain in the land (15:9). There was nowhere to go. Running away would not give the fugitives any more security than staying behind. On the one hand, to try to escape across the wilderness might help them escape from the Assyrian army, but on the other hand it might deliver them to wild animals. There was only Magor-Missabib (see the commentary on Jeremiah, to see link click Da – Jeremiah and Pash’chur), or terror on every side.

The Oracle Concerning Mo’ab
15:1 to 16:14

For centuries Mo’ab, east of the Dead Sea, had been the enemy of Isra’el. In Israel’s wilderness wanderings, Moabite women seduced Isra’el’s men (Numbers 31:15-17). In the time of the Judges, Isra’el was oppressed by Mo’ab for eighteen years (Judges3: 12-14). Saul fought Mo’ab (First Samuel 14:47) and David defeated Mo’ab (Second Samuel 8:2, 12). Solomon was influenced by his wives to build an altar to Mo’ab’s god Chemosh (First Kings 11:7-8). Mesha, Mo’ab’s king, had to pay tribute to Ahab, king of Isra’el (Second Kings 3:4). After Ahab died in 853 BC Mesha rebelled against Joram but was defeated (Second Kings 3:5-27). The destruction of Mo’ab described in Isaiah, Chapters 15 and 16, caused the Moabites, under Assyrian attack, to flee south to Edom. The thrust of the oracle is to discourage Judah from attempting to join forces with Mo’ab for security. Mo’ab will be reduced to hopeless poverty and be forced to rely on Judah’s only hope: the Messiah (16:5).

The Oracle Concerning Philistia
14: 28-32

The oracle concerning Philistia DIG: Who was this oracle written for? Philistia wanted Judah as an ally against Assyria. Why would this message against Philistia be given to Judah? Where should Judah look for safety (14:30a, 32)? What biblical principle is seen here? Are there any Philistines alive today?

REFLECT: What alliances, or getting in with “the right people,” might keep you from trusting in the LORD? What does this oracle tell you about those alliances? How is that going for you? Any bumps in the road? Where does your security lay? What is the evidence of that in your checkbook or in your calendar?

This oracle, written about Philistia, was for Judah’s benefit as seen in the last verse. This prophecy comes in the year 727 BC, the year King Ahaz died (14:28). It is also the same year that Tiglath-Pileser III died. Other prophets also had oracles against the Philistines (Jeremiah 47:1-7; Ezeki’el 25:15-17; Amos 1:6-8; Zephaniah 2:4-7; and Zechariah 9:5-7). God condemned the Philistine cities for thinking they were safe from destruction.

The issue here is the foolishness of turning away from that which is secure to depend on what is falling apart. God’s help often seems so intangible, while the material world seems so real. Today, as in ancient times, we need the Scriptures to help us see the real fragility of what seems on the surface to be so strong. We need to remember that the LORD has established Zion, God’s people, and that the Church, made up of Jewish and Gentile believers (Eph 2:14) will survive when all the world’s institutions are gone. The Bible says: Trust in the LORD with all your heart and lean not on your own understanding (Prov 3:5). That is what Isaiah is saying.⁵⁰

Do not rejoice, all you Philistines (14:29a). The coming destruction included all of the Philistines. This is necessary because Philistia, unlike other surrounding nations, was not united under one king. It was a confederacy of five cities and five kings, Ashcalon, Ashdod, Gaza, Eckron, and Gaz. God’s judgment will go against all of these cities. While other prophets sometimes limited judgment to certain cities, Isaiah condemns them all.

The rod that struck you is broken; from the root of the snake will spring up a viper, its fruit will be a darting, venomous serpent (14:29b). The house of David had many battles with Philistia. The rod that struck Philistia in the past was the house of David. But now that the house of David had been struck with the rod, the Assyrians, and of course the Philistines, were rejoicing over it. But Isaiah prophesies that just because the house of David has been struck with the rod of the Assyrians, that doesn’t mean that things will get any better for Philistia. Then he spells out a progression of judgment for them, from the snake (mild), to the viper (poisonous), to a darting, venomous serpent (deadly). The ones he has in mind are three key members of the house of David. Ahaz is the snake; under Ahaz territory was lost to the Philistines (Second Chronicles 28:18). Hezekiah is the viper; under him most of the territory would be regained (Second Kings 18:8). The Messiah would be the venomous serpent because under His rule the house of David would occupy the entire land and He would restore their fortunes, but He would turn His hand against the Philistines until the last one is dead (Amos 1:6-8). The sages teach that the purport of the verse is that, though the foreign ruler under whom they had hitherto suffered is dead, a descendant of his would arise and be mightier and more dangerous than the deceased king.

What was it that caused the LORD to be this venomous serpent against this nation? What exactly did the Philistines do to deserve such a fate? Ezeki’el prophesied: This is what Adonai ELOHIM says: Because the Philistines acted in vengeance and took revenge with malice in their hearts, and with ancient hostility sought to destroy Judah, therefore this is what Adonai ELOHIM says: I am about to stretch out My hand against the Philistines, and I will cut off the Kerethites and destroy those remaining along the coast. I will carry out great vengeance on them and punish them in My wrath. Then they will know that I am the LORD, when I take vengeance on them (Ezeki’el 25:15-17).

A biblical principle was established when God said to Abraham; I will bless those who bless you and curse those who curse you (Gen 12:3). Because Philistia sought to destroy Judah, they would be destroyed. In fact, the LORD tells them, “I will destroy you and none will be left” (Zeph 2:4-7). Jeremiah 47:1-7 describes the near historical prophecy of the Philistines when they were attacked and defeated by Nebuchadnezzar in 604-603 BC. This is why there is no far eschatological prophecy for Philistia. They have been totally destroyed; not one of them is left. It is a dreadful thing to fall into the hands of the living God (Heb 10:31).

In stark contrast to the ominous progression of judgment in 14:29b, here is the quiet picture of God’s sheep in His pasture. In contrast to the mighty ones of Philistia, Judah is pictured in safety. The poorest of the poor will find rest, or pasture, and the needy will lie down in safety. But for Philistia there is not hope. He declares: Your root I will destroy by famine; it will slay your survivors (14:30). They will be exterminated so thoroughly that nothing will remain of them to spring up again.

As a result, the Ruach Ha’Kodesh teaches us again that the helpless who depend on Him are stronger than the powerful who refuse to bend their knee (Philippians 2:10-11). Rabbi Sha’ul said it this way: To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But He said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong (Second Corinthians 12:7-10).

Verses 31 and 32 repeat the form of verses 29 and 30, the first verse promising doom on the Philistines and the second contrasting Judah’s security. These verses point to the Philistine rebellion against Assyria in 715, for they make it clear that the enemy will come from the north. Wail, O gate! Howl, O city! These words evoke the image of Melt away, all you Philistines! A cloud of smoke comes from the north, and there is not a straggler in its ranks (14:31).

Philistia now asks a question. What answer shall be given to the envoys of that nation (14:32a)? Had Assyria defeated Judah and taken Jerusalem? Envoys were sent by Philistia to determine the success or failure of the Assyrian siege of Yerushalayim. We know from history that while Assyria did succeed in taking 46 cities, they failed in taking Tziyon (to see link click Gq – In the Fourteenth Year of Hezekiah’s Reign). Therefore, God answers their question through His prophet when He says: The LORD has established Tziyon, and in her, His afflicted people will find refuge (14:32b). As a result, the Israelites found safety and plenty, but the Philistines would be nonexistent in the near historical future.

God who has established Yerushalayim, is her only security (28:16). How hard it was for the Judeans to learn that, and how hard it is for us to learn that! We deceive ourselves if we believe that military strength, wealth, or intelligence can give us stability and certainty. Unless the LORD blessed Jacob (or Judah), he couldn’t save himself (Genesis 32). Or in the words of Yeshua: For whoever wants to save his life will lose it (Luke 9:24). But the person who has “lost his life” in dependence upon God, that person will be truly secure, whatever may happen (First Peter 2:4-10).

The Oracle Concerning Assyria
14: 24-27

The oracle concerning Assyria DIG: Where was Assyrian defeated? What qualities of God are stressed here? How does God’s planning and counsel stand against the whole world? Can anyone change His plans?

REFLECT: In view of this, how should Judah respond to God? How should the whole world? How then do you? What promises has God made to you that you can count on? Can anyone thwart those promises?

Here the previous taunt song is applied to Judah’s immediate enemy, Assyria. Isaiah deals very briefly with Assyria, because he already dealt with it extensively in the Book of Immanuel (7:1 to 12:6). These verses serve as a transition from the general and symbolic to the specific and literal. The Assyrian power, symbolized by Babylon, represents the power and glory of this world against ADONAI who has promised to redeem His people. The superiority of the LORD to Babylon has been shown. But what about Assyria? Do these truths apply to the literal as well as the symbolic? The answer is a reverberating yes!

ADONAI-Tzva’ot has sworn, “Surely, as I have planned, so it will be, and as I have purposed, so it will stand (14:24). When YHVH makes an oath, and swears by Himself as He does here, He does so because He can swear by nothing higher (Hebrews 6:13). It points to the fact that whatever He pronounces is certain to come to pass and cannot be undone. He often swears by Himself as a confirmation of the oath He makes (Isaiah 62:8; Jeremiah 51:14; Amos 4:2). And just to confirm what He has just said, God reemphasizes: Surely, as I have planned, so it will be, and as I have purposed, so it will stand (14:24b).

In the near historical future, God declares that He will crush the Assyrian army. I will crush the Assyrian in My Land; on My mountains I will trample him down (14:25a). The Assyria that He will crush will not be in the land of Assyria, but outside the walls of Jerusalem (to see link click Gw – Then the Angel of the LORD Put To Death a Hundred and Eighty Five Thousand Men in the Assyrian Camp). The instrument in God’s hand is in accordance with 10:5: woe to the Assyrian, the rod of my anger, in whose hand is the club of my wrath. The rod of God’s anger will be wielded by the Angel of the LORD. God’s yoke will be taken from His people, and His burden removed from their shoulders (14:25b). The result of the breaking of the Assyrian is that the yoke will be removed from the shoulders of God’s people.

This is the plan determined for the whole world; this is the hand stretched over all nations (14:26). These last two verses serve as a summary to the Oracle Concerning Babylon (13:1 to 14:23). The statement of the purpose is that ADONAI has a plan determined for the whole world. But God’s plan determined for the whole world will begin with Assyria. God’s hand is stretched out over all the nations and is ready to strike, but the nation He will strike first, is Assyria.

For the LORD of heaven’s angelic armies has purposed, and who can thwart Him (41:13, Psalm 33:6-11; Proverbs 19:21)? His hand is stretched out and who can turn it back (14:27)? Here God shows the impossibility of reversing His decision. This is God’s purpose; who can cancel it? Who can turn it back? The rhetorical answer is no one. ADONAI is in complete control!

I Will Cut Off from Babylon Her Name
14: 20b-23

I will cut off from Babylon her name DIG: If God is love, why is Babylon destroyed and no one spared (see the Day of the Lord 13:6-16)? What does this say about God’s justice?

REFLECT: What does it mean to you that ADONAI has absolute power over all who would try to exercise or usurp His authority? Where does that challenge you? How does it encourage and strengthen you?

The final judgment is aimed at the destruction of the antichrist’s name and family. This is called the cherem judgment of God. Cherem means devoted to destruction. When Achan stole the things devoted to destruction from Jericho, he became devoted to destruction. As a result, Joshua, together with all Isra’el, took Achan son of Zerah, the silver, the robe, the gold wedge, his sons, and daughters, his cattle, donkeys and sheep, his tent and all that he had, to the Valley of Achor. Then all Isra’el stoned him, and after they had stoned the rest, they burned them (Joshua 7:24-25b). At the end of the fourth stanza the cherem judgment of God is seen in the destruction of the antichrist’s family, his followers and his capital city. Nothing will remain.

First is the destruction of the antichrist’s family. The offspring of the wicked will never be mentioned again. Prepare for the slaughter of his sons for the sins of their forefathers; they are not to rise to inherit the land so they cannot cover the earth with their cities (14:20b-21). Here the reversed lament reaches the climax of parody. Instead of wishing that the antichrist’s name will endure after him and that his children will bring honor to his name through their own long and productive lives, the singer of this poem wishes just the opposite. They will be slaughtered so that no one will remember that he ever existed.

Second is the destruction of the people of Babylon as Isaiah has previously described (13:2-22). No one is spared. Their bows will strike down the young men; they will have no mercy on infants nor will they look with compassion on children (13:18). Here Isaiah prophesies: I will rise up against them, declares the LORD of heaven’s angelic armies (CJB), “I will cut off from Babylon her name and survivors, her offspring and descendants,” declares ADONAI (14:22).

Third, we see the destruction of Babylon (to see link click Dk – Babylon, the Jewel of Kingdoms, will be Overthrown). It will become a swampland, habitable only by demons. I will turn her into a place for owls and into swampland; I will sweep her with the broom of destruction, ADONAI-Tzva’ot (14:23). During the Messianic Kingdom, the world reverts back to the way it was in the Garden of Eden before the fall because Satan is in the Abyss. But there are two exceptions, Babylon and Edom. For a thousand years they will be continual burning wastelands. Satan will be in the Abyss and the demons will live in Babylon and Edom.

This is how pride always ends. It takes you further than you wanted to go and costs you more than you wanted to pay. Wanting to leave his mark of the world by brute force, everything he worked for, even his memory, is destroyed by death. In contrast, Isaiah points us to the fact that those who put their pride aside and choose to become bondservants (Second Corinthians 4:5; Ephesians 6:5-6 NKJ) of ADONAI are those who will live forever in His memory (11:10-16, 25:6-8, 26:19, 27:13, 40:27-31, 54:7-8).

Those Who See You Stare and Ponder Your Fate
14: 16-20a

Those who see you stare and ponder your fate DIG: What is the contrast between the antichrist’s early power and his final condition? Unable to have his power endure, what is his final judgment? Where will he die? What is the paradox about him not letting his captives go home? Why will he not be buried?

REFLECT: When people look at you, what do they see? How does this section speak to you regarding earthly belongings? Earthly power and prestige? How can your outlook change? Where does it start? How will your friends, co-workers and family view you when you’re gone? Does that change how you live now?

The final scene of the poem returns to the earth where it began. Here the antichrist suffers the ultimate disgrace; his body is left to rot out in the open without an honorable burial. There is a sense of wonder among the onlookers. They are awestruck at the thought that someone so powerful could come to such a dreadful fate. Much like the people of ancient times, those in the end times will believe that if the body was not properly buried, the soul was condemned to roam the earth looking for a home. The Jews didn’t believe it because the sages taught that the lack of a proper burial was a disgrace. This was demonstrated by the risk the people of Jabesh-gilead took in order to recover and bury the bodies of Sha’ul and Jonathan (First Samuel 31:11-13; Second Samuel 2:4-7).

In the beginning of the fourth stanza the scene is no longer in hell. Isaiah has dealt with the soul of the antichrist and now he deals with his body. In between he talked about Satan; this is once again an example of double reference, that is one person or event in one verse or section followed by a second person or event in another verse or section, blended together in such a way that they form one picture. There is astonishment again, but this time the astonishment comes from the people of the earth as they view the body of the antichrist. Those who see you stare at you, they ponder your fate, saying: Is this the man who shook the earth and made kingdoms tremble (14:16). They find it hard to believe he was the same one who had made everyone tremble in fear.

Isaiah emphasizes the fact that he does not have a proper burial. Lesser kings than he, have a place to be buried, but not the antichrist. While he has prepared a tomb for himself, he will not lie in it. The place where he lies is in the field of battle. He will be cast out and his body will be exposed and covered with the dead bodies of his soldiers, or clothed with the slain, who were pierced by the sharp sword that proceeds out of the mouth of the LORD at the Second Coming (Revelation 19:15). To clear the battlefield, they make a hole and throw stones on the top of it, without taking the trouble to shovel in the earth. But the antichrist is left lying there, like a corpse trampled underfoot. They do not even think him worthy of being thrown into a hole with the rest of the corpses. Evil cannot, and will not, be in control forever.

On the one hand, Isaiah does not explain why the body remains unburied. But we have several other passages in Scripture to explain this. It starts with the fact that he is the first casualty of Christ’s Second Coming, before any of his soldiers are killed (2 Thess 2:8). When the antichrist is killed, his soul enters into hell (14:9-11), but he does not remain there very long. Before the Messianic Kingdom is established he is cast alive into the lake of burning sulfur. He and the false prophet are the only ones in the lake of burning sulfur for the entire thousand years of the Messianic Kingdom (Revelation 19:20). Therefore, the reason the body of the antichrist remains unburied, according to Isaiah’s prophecy, is that soon after he is killed and his soul enters into hell, he is resurrected and cast alive into the lake of burning sulfur (see my commentary on Revelation, to see link click Fm – Satan Will Be Released from His Prison and Will Go Out to Deceive the Nations).

The people of the earth questioned themselves, already knowing the answer. They asked: Is this the man who made the whole world a desert, who overthrew its cities and would not let his captives go home (14:17)? He not only made the earth his home, he made it his toy. He would yawn and repercussions could be felt in the furthest regions of the earth. People lived in terror of displeasing him. But what the beast (Revelation 13:4-10) failed to recognize is that the LORD is sovereign over the kingdoms of men, and He gives them to anyone He wishes (Dani’el 4:25).

The antichrist’s capacity to oppress and destroy people became his undoing. It actually became a source of pride for him (14:6). However, the tables will be turned on him. Normally all the kings of the nations lie in state, each in his own tomb. But the Beast will be cast out of his own tomb like a rejected branch. He will lie in the Valley of Jehoshaphat (Joel 3:2 and 14; Revelation 19:17-21); covered with the slain, with those pierced by the sword, those who descend to the stones of the pit (14:18-19a). At that time, he who would not let his captives go home will have no house to go to himself.

He, who had exiled millions of people and would not let them go home, now is himself homeless. But he was homeless in a much more profound sense. He will not have a tomb like the lesser kings he himself had killed. Like a corpse trampled underfoot, he will not join them in burial, for he will have destroyed the Jewish homeland and killed millions of Jewish people (19:19b-20a).

A psalm of David (Psalm 37) and a psalm of Asaph (Psalm 73) speak to the problem of focusing on the prosperity of the wicked in the midst of our suffering. David instructs us not to worry because of evil men who do wrong. For the wicked plot against the righteous and gnash their teeth at them; but ADONAI laughs at the wicked, for He knows their day is coming (Psalm 37:1, 12-13). While acknowledging that God is good to Isra’el and to those who are pure in heart, he readily admits that part of him envied the wicked when he saw their prosperity. It seemed to him that they had no struggles in life, being free from the burdens common to us all. They wear pride as their necklace and don’t seem any worse for it. Sometimes Asaph thought, sometimes we think, “Where was the LORD anyway?” When he tried to understand why, it was oppressive to him. His perspective changed, however, when he entered the sanctuary of God. When he stopped looking to man and started looking to God, things changed for him. Then he gained some perspective because he understood the final destiny of the wicked like the antichrist (Psalm 73:3, 6 and 17).

All of us can learn a good lesson from Asaph. We all get discouraged at times. This should not surprise us, for Jesus said: In this world you will have trouble (John 16:33). We are all human and we are not going to be perfect in this regard, but we need to stop looking to men and women when we get disheartened. The Ruach Ha’Kodesh encourages us to come near to God, with the promise that He will come near to you (James 4:8a).

How You Have Fallen from Heaven, O Morning Star
14: 12-15

How you have fallen from heaven, O Mourning Star DIG: What is Satan’s primary motivation? How does his destiny compare with his ambition? What does this tell you about pride that asserts itself against God? Will the Adversary be king of hell, or just its number one prisoner? Why?

REFLECT: Lucifer chose to rebel against YHVH. When he was hurled to the earth, sin entered the world. What have the consequences of sin been in your life? As a result, how much do you appreciate the free offer of the forgiveness of your sins? Does that affect how you treat others?

The scene now shifts from the underworld to heaven and exposes the foolishness of human pride. The pride refuses to back off from any rival, even ADONAI Himself, insisting that it is in charge of its own destiny. Isaiah drives home the point that we are not God, and we cannot make the LORD in our image. It was foolishness before the creation of the world, it was foolishness in the days of Isaiah, and it is still foolishness today.

In the third of four stanzas, Isaiah points us to the pride of the devil. When we think of human pride, we think first of the will. It is the human will that reverses the words of Jesus in Mark 14:36, and says: Not Your will but Mine be done! For what is human pride except an attempt to set ourselves up in the place of God in our world? Notice the five recurrences of the pronoun I in these verses. Pride is to place my will and myself at the center of creation. This is what the old Serpent has brought to mankind. Shelley’s sonnet Ozymandias, beautifully sums up Isaiah’s comments on pride. It was allegedly written while looking at the fallen statue of the great Egyptian Pharaoh Ramses in the Nubian Desert. The final lines read, “My name is Ozymandias, king of kings: Look on my works, ye Mighty and despair! Nothing besides (me) remains. Round the decay of that colossal wreck, boundless and bare, the lone and level sands stretch far away.”

This poem not only reflects the destructive nature of pride but also its essential silliness. How can humans who die think they can play God? How mere mortals think they can give their petty activities eternal worth when they will one day leave all of their achievements behind to succumb to inevitable decay and destruction is amazing. You can’t take it with you. Death is the great leveler – the curse of the arrogant and the hope of the oppressed. When we read the fate of Satan himself, we can see where pride, apart from Christ, leads.⁴⁹

After describing the fall of the antichrist into hell itself, Isaiah now turns to the person who controlled the antichrist and also the one who is head of those demons in goat form. This is an example of double reference, which refers to one person or event, in this case the antichrist (13:3-13), followed by a second person, here the fall of Satan (14:12-15), blended together in such a way that they form a complete picture.

How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations (14:12). It is very important to understand that God has revealed Himself progressively, and not all at once. Here Isaiah starts to describe Satan’s rebellion against ADONAI in heaven.

When we get to the end of the Bible, the Holy Spirit gives us more detail. There we see Satan being hurled to the earth. The great dragon was hurled down – that ancient serpent called the devil or Satan, who leads the whole world astray. He was hurled to the earth, and his (demons) angels with him (see the commentary on Revelation, to see link click Di – There was War in Heaven, and Satan was Hurled Down to the Earth). The Hebrew translation of morning star, son of the dawn is literally, day star, son of the morning. The morning star under the name of Istar was worshipped by the Babylonians, and Nebuchadnezzar’s days of power and glory are well represented by their comparison with the shining star. The brilliance of a star in the early dawn vanishes when the sun rises. Satan, because of his great power and abilities, thought himself to be equal with God Himself. This is clearly seen in his temptation of Christ in the desert (Matthew 4:1-11). His great pride would be his undoing.

The reasons for his fall are seen in the declaration of the five I wills that Satan said in his heart. First: I will ascend into heaven; he wished to have a higher position than he already had. Secondly: I will raise my throne above the stars of God; he wished to take Michael’s position of being the archangel. Thirdly: I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain (14:13). These are expressions that Isaiah will use later in reference to Christ’s millennial reign over Isra’el. The implication is that Satan, knowing God’s future program for the Jews, wished to be the messianic ruler over Isra’el by himself. Fourthly: I will ascend above the tops of the clouds. Whenever the word cloud is used symbolically, it is a symbol of God’s Sh’khinah glory and that is the Sh’khinah that he wished for himself. Fifthly: I will make myself like the Most High (14:14). He wished to become the possessor of heaven and earth. These are not unlike the claims the antichrist will make in Dani’el 7:25, 11:36 and Revelation 13:6. All this has taken place in the past, but the next verse takes place in the future.

But you are brought down to the grave, to the depths of the pit (14:15). Isaiah looks to the future and sees that the Adversary will be brought down to sh’ol, or the grave, to the uttermost depths of the pit. We know from Revelation 20:1-6 that he spends the Millennial Kingdom, the thousand years, in the Abyss before being set free for a short time. Then he will be thrown into the fiery lake of burning sulfur where he will be tormented day and night for ever and ever (see the commentary on Revelation Fm – Satan Will Be Released From His Prison and Will Go Out and Deceive the Nations).

Death mocks every person’s claim to be God. This truth is based on the teaching of Genesis (see the commentary on Genesis Ba – The Woman Saw the Fruit of the Tree and Ate It). The forbidden fruit from the tree of the knowledge of good and evil was offered to Adam and Eve as being able to make them like God. Instead, it brought them the ultimate proof of their humanness. It brought death (Genesis 3:5 and 22).

All Your Pomp Has Been Brought Down to the Grave
14: 9-11

All your pomp has been brought down to the grave DIG: How different is this picture from the one where the antichrist ruled the earth? Is ADONAI a respecter of persons? Or as far as salvation is concerned, does He give equal opportunity to all (John 3:16)? Basically, the question becomes, “Is God fair?”

REFLECT: What is the pomp and noise of your harps that distracts you from living for that which is really important? How, exactly, did YHVH humble the king of Babylon to fulfill this prophecy? Why should you rejoice in the fall of the king of Babylon? Do you think the LORD rejoices in this? Why?

In the second of four stanzas, the soul of the king of Babylon enters into sh’ol. With an unquestionable feel for contrast, Isaiah moves us from the earth to the underworld. He shows us that the same event that brought rest and peace on the earth above (14:4-8), brought agitation and disorder to the world below. The antichrist is indeed the author of confusion, and causes chaos wherever he goes. The source of the agitation is the discovery on the part of the dead that the dreadful king who had ordered the death of many of them is, in fact, no different than they are. Although his glory had made him seem immortal, he must also succumb to corruption and decay.

The grave is pictured as a great throne room where the leaders and kings of the earth go when they die. The antichrist is envisioned as having died and is being met by the spirits of the departed, or the kings already in the grave. Amazed at the fate of this glorious king, whose splendor surpassed theirs, they were all astir. The antichrist thought he would rule the world, but he will merely be the first casualty of the Second Coming of Jesus Christ (Second Thessalonians 2:8).

Then there is a sudden surprise. When he dies, his soul enters sh’ol and sh’ol is stirred. The grave below is all astir to meet you at your coming; it rouses the spirits of the departed to greet you – all those who were leaders in the world (14:9a). The word for the dead (KJV) or spirits of the departed (NIV) means shades. In Hebrew, it literally means the powerless ones, the thin and shadowy personalities of the dead. Because death had destroyed the body and soul, the soul itself was but a half-life. The Jews believed that the realm of the unrighteous, unlike the righteous being at Abraham’s side (Luke 16:19-31), was a dusty, shadowy place where a dim reflection of the person lived on in inactivity (Job 7:9, 17:16, 26:6; Psalm 6:5, 31:17, 88:11-12, 115:17). Men and women still exist in hell but they are reduced to mere shadows. They have no more reality than that.

As the antichrist enters into the regions of hell everything stirs up. It makes them rise from their thrones all those who were kings over the nations (14:9b). When the mighty king appears, they suddenly rise up from their thrones as if to pay their respects, which one might expect if this was a normal lament. But instead of paying homage, they mock him by reminding him that the grave is the great equalizer.

They will all respond, they will declare: You also have become weak, as we are; you have become like us (14:10)? Did he also come here? He of all people? This startles even those who were kings on earth. They were surprised and astonished. Have you become just like us? They are shocked to learn that even this man is mortal. They continue their mocking by saying: All your pomp has been brought down to the grave, along with the noise of your harps; maggots are spread out beneath you and worms cover you (14:11). Isaiah describes his fate by declaring that maggots are spread out beneath you and worms cover you. His pride was nothing more than pretty trappings on a rotting corpse. The kings of the earth came out of the shadows to mock the antichrist, only to sink back into the darkness.

The TaNaKh looks forward and the B’rit Chadashah looks back. Therefore, the TaNaKh awaits Yeshua Messiah to meet the need for the resurrection of the body. Both unbelievers (see the commentary on Revelation, to see link click Fn – The Second Resurrection), and believers (see the commentary on Revelation Ff – The First Resurrection) will be resurrected. This demonstrates the progressive nature of the teachings of the Bible.

How wonderful that those who believe in Yeshua as their Lord and Savior will find that the grave has no hold on them, for someday we will be away from the body and at home with the Lord (2 Cor 5:8; Phil 1:21).

The LORD Has Broken the Rod of the Wicked
14: 4-8

The LORD has broken the Rod of the wicked DIG: What takes place in each of the four stanzas of this taunt song? Who rejoices? How is the antichrist described? What was his rule like? What happens now that his rule is ended? How will nature be affected? What will the entire world do? Why?

REFLECT: Is there any time in which you have experienced pride going before the fall? From your own experience, what is the relationship between pride in yourself and cruelty towards others? Why do you think that is so? What is the difference in purpose between the fear of the LORD (Proverbs 1:7) and the fear the antichrist stirred in others? How can you help others see the difference?

In the first of four stanzas, everything on the earth, both human beings and all of creation, break into song at the news of the antichrist’s death. He insisted on having his way at all costs. But now he is thrown down to the grave once and for all. You will take up this taunt against the king of Babylon (14:4a). In the context of this taunt-song, the king of Babylon can be none other than the antichrist, the one who will come to power during the Great Tribulation. Babylon will be the capital city of his earthly empire (see the commentary on Revelation, to see link click Em – Fallen! Fallen is Babylon the Great! She Has Become a Home for Demons).

How the oppressor has come to an end (14:4b)! He had mastered the technique of ruling through terror. The thought of being delivered from such terror will be almost beyond belief. The joy will be unspeakable. There is One more powerful than he, Jesus said: In this world you will have trouble. But take heart! I have overcome the world (John 16:33b). We believe in a God who is an overcomer, and because He overcame death and the world, we can also. The audacity of such faith is amazing. Yet that is exactly what Isaiah preached: The God of tiny Judah is the LORD of all the universe and before Him every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God (Phil 2:10-11).

The LORD has broken the rod of the wicked, the scepter of the rulers. The kingdom and the city of Babylon will be destroyed at the end of the Great Tribulation. The one whose fury would end is the oppressor who had struck down peoples and subdued nations with relentless aggression (14:5-6). His rod and scepter are broken so he cannot rule any longer. As a result of the king of Babylon’s fall, there is a song of joy around the world. His death would bring rest, peace not only to people but also to nature. All the lands are at rest and peace; they break into singing (14:7). The Rabbi Sha’ul tells us that the whole creation has been groaning as in the pains of childbirth for the return of Messiah and the reversal of the curse (Gen 3:17-19). All of creation will be able to breathe a sigh of relief when the antichrist dies. It will seem like it is too good to be true!

Isaiah reinforces the point of this stanza with imagery, as is often the case, with tree imagery. Not only people, but also the trees rejoice at the death of the antichrist. Even the pine trees and the cedars of Lebanon exult over you and say, “Now that you have been laid low, no woodsman comes to cut us down” (14:8). The great cedar trees of Lebanon saying they were safe pictures that rest symbolically. No longer would they be in danger of being cut down.

The Fall of the King of Babylon
14: 4-23

This is one of the finest Hebrew poems in the Bible. It is a taunt-song, rejoicing over the downfall of the king of Babylon, the antichrist. The song itself is bracketed by opening (14:1-2) and closing statements (14:22-23) that put the song in proper context. It is divided into four stanzas of almost equal length. Each one describes a different scene. The first (14:4-8) shows the breaking of the antichrist’s rod. The second (14:9-11) tells of the soul of the antichrist in sh’ol. The third stanza (14:12-15) describes how the Adversary has fallen from heaven. Finally, (14:16-23) we return to earth and Isaiah deals with the final disgrace of his arrogant pride: the denial of a decent burial and the destruction of his descendants. The power of the poem lies in its mockery of the lament form. Here all the elements are turned around. This song for the dead is a song of joy – not grief. How terrible he was. How wonderful it is that he has been thrown out of heaven. Whenever evil is defeated and righteousness is victorious, there is cause for joy!

This is a song about pride and self will. In our own day, who could better represent the “king of Babylon” than the two great murderers Saddam Hussein and Osama bin Laden? Each in his own way expected to leave behind him an empire that would rule the world. And because of his enormous pride, each one believed in his absolute right to destroy anyone who would get in his way. Each one was willing to reduce not only the world, but also his own kingdom (14:20) to destruction, if necessary, to achieve his goals. How the oppressed of the world breathed a sigh of relief when each of these monsters died. Their sin was pride and pride kills as Isaiah describes here. It kills those who cross its will and finally it kills itself as it plunges down in a deadly spiral where, in the end, it exists for itself.⁴⁸

Thus, what does this have to do with you and me? Because of our fallen nature, each one of us has this tendency. So when we say, “I will live only for myself,” we should not be surprised to find ourselves going down that path to destruction. The only cure is surrendering our will to Yeshua Messiah. Yet not as I will, but as You will (see my commentary on The Life of Christ, to see link click Lb – The Garden of Gethsemane).

The LORD will have Compassion on Jacob
14: 1-3

The LORD will have compassion on Jacob DIG: What is the positive side and real purpose of this judgment? What is the basis for God acting on Israel’s behalf (see 40:1-2)? On the Gentiles behalf? Is this the near historical Babylon or the far eschatological Babylon? When will the Gentiles return Isra’el to the Land and serve as menservants and maidservants? Are you surprised by any of the Gentile nations that survive the Great Tribulation and enter the Messianic Kingdom? What does that tell us about ADONAI?

REFLECT: What encourages you about the restoration of Isra’el? What does this prove about the trustworthiness of God? What does His faithfulness to Jacob have to do with you? Is ADONAI will not abandon Isra’el despite her sins, what does that have to say about your eternal security? Does eternal life mean eternal life? How do you feel about the Arab states turning to Yeshua Messiah? Why?

Isaiah teaches us that the time of Babylon’s final destruction is also the time of Isra’el’s final restoration. He says: For the LORD will have compassion on Jacob; once again He will choose Isra’el and will settle them in their own Land (14:1a). The prophet’s vision is not limited to Judah alone. No, ADONAI will remember His entire people, as the parallel use of Jacob and Isra’el indicates. For the purpose of Isra’el’s restoration, Babylon must be destroyed. But while God will reject Babylon, He will choose Isra’el and make good His promises to the house of Jacob because He is the Promise Keeper. A sub-theme here is that Isra’el will possess the Gentiles. Isaiah says three things. First, Aliens, or the Gentiles will join them and unite with the house of Jacob (14:1b). Secondly, the choosing will bring Isra’el back to her own soil again. The nations, or the Gentiles, will help to bring the Jews back to their own place, or Land (14:2a). Thirdly, the Gentiles will serve the Jews as menservants and maidservants in the LORD’s Land (14:2b). The obvious question is when does this happen?

Israel’s role will be reversed; rather than Isra’el being exiled as captives to other nations, other nations will serve Isra’el. They will make captives of their captors and rule over their oppressors (14:2c). This never happened in Isaiah’s lifetime, in Jeremiah’s lifetime, or the lifetime of any of the prophets. The only place where this reversal of fortunes could possible happen is in the far eschatological future, where the tables will be turned. A united Isra’el will not be dependent upon the Gentiles, the Gentiles will be dependent upon Isra’el (2:3, 60:1-3, 61:5-7). When viewed from the context of all eternity, the pride of the Gentiles will be only passing. The Sh’khinah glory of Isra’el’s God, however, is eternal (to see link click Ay – A Cloud of Smoke by Day and a Glow of Fire by Night). Marduk, Ba’al and Chemosh are long dead and gone, but God lives on. In like manner, the kingdoms of Assyria and Babylon have long since been gone, but the people of Isra’el live on.

Thus, Isaiah connects the far eschatological fall of Babylon with the final restoration of Israel, which is the message of Chapters 40 through 66 in a nutshell. Here Isaiah reminds his readers, both in his time and in future times, that any punishment that may come to God’s chosen people (65:5) did not mean abandonment. He would choose Isra’el again. So, it is with the Church. God’s purposes for it remain unchanged. But how the Church experiences the LORD in any generation will depend on the obedience of that generation of believers. This much is certain: whatever bondage the Church will fall into, God will choose His Bride once again (see the commentary on Revelation Fg – Blessed Are Those who are Invited to the Wedding Feast of the Lamb).

On the day of the LORD, He will give Isra’el relief from suffering and turmoil and cruel bondage (14:3). The analogy with the Exodus is very clear throughout these verses. As God choose Isra’el before (Deuteronomy 4:37, 7:6-7; Psalm 135:4), He will choose her again (see Kg – The Second Coming of Jesus Christ to Bozrah). God will give relief from the pain and suffering of slavery. Those who formally bowed down will stand over the fallen king of Babylon, once so mighty. While believers need to seek reconciliation with their enemies, we need not be sad when those who oppose ADONAI, deny His Son, and destroy His people, are overthrown.

Therefore, while on the one hand the Gentile nations will be subject to Jesus Christ; on the other hand, they will also receive His justice (42:1). At that time, in a special way, He will become the light to the Gentiles (49:5-7). Those who are rightly related to the King will be able to worship at His Temple where the Sh’khinah glory will be seen by all (56:1-8). However, the lost souls of the unfaithful will be clearly visible throughout the Millennial Kingdom (65:20). As a result, for a thousand years God’s grace to the faithful and His judgment to the lost will be clearly seen (66:18-24).

Another important part of this reversal that the Bible deals with, as far the Gentiles in the Millennial Kingdom is concerned, are the Arab states. The most important charge against them was their hatred of Isra’el. This hatred that characterized the descendants of Esau and Ishmael can be traced back as early as Numbers 20:14-21, all the way through the prophets until today. Psalm 83:1-8 summarizes their hateful attitude.

The place of the Arab states will be determined by a history of anti-Semitism and how closely they are related to Isra’el by blood. Peace will come between Isra’el and the various Arab states during the Millennial Kingdom, but it will come in one of three forms: conversion, occupation or destruction.

Peace will come between Isra’el and Lebanon by means of occupation (Ezeki’el 47:13 to 48:29). Lebanon was always part of the Promised Land, but it was the part that Isra’el never possessed. However, during the Kingdom, there will not be a country called Lebanon because it will be part of Millennial Isra’el.

As for Mo’ab, or present-day central Jordan, it, too, will suffer destruction, but it will not be total (Jeremiah 48:1-46). Those who survive will repent and a faithful remnant will live during the Kingdom (see Du – The Oracle Concerning Mo’ab). Therefore, peace will come between Mo’ab and Isra’el by means of a partial destruction that will lead to a national regeneration of Mo’ab. As a result of the grace of ADONAI, there will be a saved nation called Mo’ab during the Millennial Kingdom.

Ammon, or modern northern Jordan, will also suffer partial destruction and become a possession of Isra’el (Jeremiah 49:1-2). But their destruction will not be total. A believing remnant will survive and believe that Jesus is the Messiah (Jeremiah 49:6). Consequently, peace will come between Isra’el and northern Jordan by the means of a partial destruction, followed by their conversion. Because of the mercy of the God of Abraham, Issac and Jacob, there will be a saved nation in the Kingdom called Ammon.

Consequently, peace will come between Isra’el and the three parts of modern Jordan by means of destruction, but not all to the same degree. Edom, in southern Jordan, will suffer complete destruction by the people of Isra’el (Ezeki’el 25:12-14), and there will be no nation called Edom in the Millennial Kingdom (see Gi – Edom’s Streams Will Be Turned into Pitch). Founded by the descendants of Jacob’s twin brother Esau, it is especially condemned for their hatred of Israel (Jeremiah 49:7-13; Ezeki’el 35:1-9; Obadiah 5-21). Edom’s sin against Isra’el is the greatest because she betrayed her family. Both Mo’ab, or central modern Jordan, and Ammon, or northern modern Jordan, will suffer partial destruction but a believing remnant will survive in both countries. There will be a nation of Mo’ab and a nation of Ammon in the Millennial Kingdom. Both of these nations are descendants of Lot, the nephew of Abraham, and therefore, are distantly related by blood.

Peace will come between Isra’el and Egypt initially by means of destruction. Because of Egypt’s ancient hated of Isra’el, they will initially suffer the same fate as Edom and be desolate for the first forty years of the Millennial Kingdom (Ezeki’el 29:1-16). But after that, they will be regathered and a national regeneration of Egypt will take place. Therefore, peace will eventually come between Isra’el and Egypt by means of conversion (Ef – The LORD Will Make Himself Known to the Egyptians).

Ancient Assyria, is today encompasses northern Iraq, another ruthless enemy of Isra’el. But peace will come between Iraq and Isra’el by means of conversion (see Eg – Blessed Be Egypt, Assyria and Isra’el). There will be economic, religious and political unity because they all worship the same God.

Like Edom, Babylon will become a desolate spot during the entire Millennial Kingdom (see Dk – Babylon, the Jewel of Kingdoms, will be Overthrown). While Egypt’s desolation will be limited to forty years, because of Babylon’s unique violence against Isra’el, her desolation will last for a thousand years. Throughout the Millennial Kingdom, while the entire earth will be beautiful and fruitful, Edom and Babylon will be places of continual burning, where the owl dwells (see the commentary on Jeremiah Ad – The Owl as a Symbol of Judgment). Smoke will rise and be visible for the entire thousand-year period. While Satan will be confined to the Abyss, his demons will be imprisoned in Edom and Babylon during the entire Millennial Kingdom period.