{"id":889,"date":"2018-01-30T12:43:14","date_gmt":"2018-01-30T11:43:14","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=889"},"modified":"2018-01-30T12:48:52","modified_gmt":"2018-01-30T11:48:52","slug":"commentary-on-isaiah-3","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/commentary-on-isaiah-3\/","title":{"rendered":"Commentary on Isaiah"},"content":{"rendered":"

(Continued-December 1943)<\/i><\/span><\/p>\n

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AS ONE carefully studies verses 13 and 14, one sees that this language goes far beyond the experiences of Sennacherib, even though the attitude expressed there was that maintained by this proud monarch. He did overrun the country of central and western Asia as he states; but he did not gather „all the earth.“ When I see this statement, I realize that the prophet was blending the prediction concerning the Assyrian of the immediate future with a prophecy concerning another one who will do throughout the world what Sennacherib did within his sphere of influence in western Asia. This method of blending two predictions regarding widely separated events is the principle known to Bible students as the „law of double reference.“ The prediction therefore had an immediate fulfillment in Sennacherib, as history shows; but it will find its complete and perfect realization in another one who will conquer all the earth in the end-time. The Prophet Isaiah, in foretelling the overthrow of the world power in the end-time, spoke of its ruler as „the Assyrian“ (See Isa., chaps. 13, 14, especially 14:25). Micah, a contemporary of Isaiah, likewise, in describing the end-time, spoke of this future ruler as „the Assyrian“ (Micah 5:5,6). This usage of language is common to all peoples. We speak of the unknown in terms of the known. This is what is known as a „play on words.“ When Jesus was talking to the woman at the well in Samaria, He offered to give her „living water“–salvation. The context shows that He was speaking of regeneration and salvation; but, since they had been talking of literal water, He spoke of spiritual realities in terms of the topic of their conversation. In the same way, when the Assyrian was the world ruler of his day, Isaiah spoke of the world ruler of the end-time in terms of the monarch of his own time. That such scriptural usage was common is evidenced by a comparison of II Kings 23:29 with Jeremiah 46:2. When these two passages are studied in the light of their contexts, it is seen that both writers were talking of the same event and of the same person. In the former the king of Babylon is called „the king of <\/span>Assyria“; <\/span>whereas, in the latter passage he is correctly called „the king of Babylon.“ We see a similar usage in Ezra 6:22. In this passage the Persian king is spoken of in terms of the king of Assyria. When therefore Isaiah blended his description of Sennacherib, the Assyrian king with his prediction regarding the world ruler of the end-time, he naturally spoke of him as the Assyrian. His auditors understood what he meant.<\/span><\/span><\/p>\n

When we study the characteristics of this world ruler of the end-time, we see that he is the same as the Antichrist of other predictions. We therefore shall not look for a separate individual in the future known as the Assyrian, since he is one and the same person as the world ruler of the end-time.<\/p>\n

SINCE BOTH Sennacherib of ancient Syria and the Antichrist of the end time magnify themselves against Jehovah, the God of Israel, the Lord showed how unreasonable such an attitude and course of conduct are (Isa. 10:15-19). It would be inconsistent for an ax to boast against the man who wields it; or for a saw, if it could talk, to boast itself against the one who operates it. In the same manner it is most inconsistent for any mortal man to boast and to suppose himself independent of God, in whom he lives, moves, and has his being.<\/p>\n

In 10:17-19, the great Assyrian nation; together with its armed forces, is compared to a forest. The Lord therefore threatened to send leanness among His fat ones and to kindle a fire in this mighty forest. The fire which starts the conflagration is none other than „the light of Israel … and his Holy One.“ The result of this judgment will be the wiping out of practically the entire nation–with only a remnant remaining (vs. 19).<\/p>\n

IN VERSES 20-30 we have a prediction that there will also be a remnant of Israel which will escape the judgment of that time–the great Tribulation as we learn from parallel passages–and which will return to God. At that time this faithful remnant will no longer lean upon any human government or group of nations for protection as Israel has done in the past. This remnant will see the mistake which their ancestors have made through the centuries and will return „unto the mighty God.“ Who is this Mighty God? The answer is found in a verse which we considered in our study last month, Isaiah 9:6: „For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.“<\/p>\n

The remnant of Israel will be taught the facts concerning this child born unto the Jewish nation who is none other than „the Wonderful One, the Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.“ This passage, studied in the light of related ones, is a messianic prediction which foretells the coming of the second person of the Holy Trinity to earth and His being born in the form of the Christ-child. When the time arrives here foretold by the prophet in chapter 10, Israel–the generation living at that time–will be convinced of the truthfulness of the message and will accept Him as Redeemer and Messiah.<\/p>\n

The prophet looks into the future and sees the great increase of the Jewish people as at the present time. Hence he declares that, though the people of Israel shall be as the sands of the sea, only a remnant will return, the reason being that there is a destruction decreed upon even the Chosen People of God–a destruction which will overflow with righteousness. From the last paragraph of Zechariah, chapter 13, we learn that there will be two-thirds of the nation of Israel which will succumb to the mighty strokes of God’s judgment during this Tribulation. Only a third of the nation therefore will survive. These will return to this Mighty God. The Lord has decreed a full end to be made concerning the present order of affairs. He is going to make a clean sweep of the present situation. In righteousness will He perform all His acts.<\/p>\n

WHEN WE read Isaiah 10:24-27 in the light of parallel and related passages, we know that the Assyrian of the end-time, the Antichrist, will be backed by all the power of Satan, which he will use against Israel for her destruction. To the faithful remnant the Lord speaks the encouraging word: „Be not afraid of the Assyrian, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.“ The reason for the Lord’s giving this encouraging message is that in a little while His indignation against the Antichrist shall be wrought and the destruction of this great enemy of Israel will be an accomplished fact. The Lord will at that time intervene with miraculous power and will bring one stroke of judgment after another upon the enemies of Israel as He did upon the Egyptians when He, at the hand of Moses, delivered the Hebrew people from Egyptian bondage. The mighty works that God will perform will be so very marvelous and wonderful that those which were wrought in her behalf when she left Egypt will appear as insignificant. As a consequence, throughout the Millennial Age people will no longer refer to the marvels which God wrought at the deliverance of Israel from Egypt but will speak of the mighty powers which He demonstrated when He delivered her from her age long sojourn among the nations. (See Jeremiah 23:7, 8.)<\/p>\n

As suggested above, the prophet, in verses 28-32, described in a most graphic manner the approach of the Assyrian to Jerusalem. Like an on rushing flood he comes within sight of the city and hurls defiance at her. He can go only so far and no farther. The Lord sets the limit beyond which he cannot pass, just as He does with reference to the mighty, roaring billows: „though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it“ (Jer. 5:22). The Lord knows how to deliver His people out of every danger.<\/p>\n

When the Assyrian thus came against Jerusalem to subdue it, he was hindered by the power of God. The topmost boughs of his forest were lopped off, the high of stature were hewn down, and the mighty thicket of his forest was laid low. This prediction was fulfilled as we see in Isaiah, chapter 37, and parallel passages.<\/p>\n

The world ruler in the end-time will bring his armies against Jerusalem to battle. He will be unable to conquer the city completely, for at a critical moment the Lord Jehovah will descend from heaven and His feet will stand in that day upon the Mount of Olives. He will stop the battle and inaugurate the period of peace. These future events will be the complete fulfillment of this prediction.<\/p>\n

Isaiah, still comparing the nation of Assyria to a forest, continued this figure in chapter 11 and applied it to the Jewish nation. Of course the royal house is thought of as the largest and most imposing tree which likewise is hewn down, but its roots or stump is left in the ground. Out of this stock there springs up a branch which bears fruit. The name of this tree or stump is „the stock of Jesse,“ who was the father of David. In view of these facts we know therefore that the Davidic house was in the prophet’s mind when he spoke this language. The royal house of David was hewn down at the time of Babylonian captivity, but those of the Davidic dynasty continued to live. Finally, in the first century of the Christian Era, the branch out of its roots came up in the person of Jesus of Nazareth, our Lord and the Hebrew Messiah.<\/p>\n

According to Isaiah 11:2, the Spirit of God rests upon Him. Here the Spirit spoken of in terms of the seven things which He accomplishes through the Messiah. This sevenfold aspect of the work of the Spirit of God is echoed in Revelation, chapters 1 and 4, in the statement regarding „the seven spirits of God.“ An examination of the life of our Lord shows that He was under the complete domination and sway of the Holy Spirit from the time of conception till He offered Himself a sacrifice without blemish unto God by „the Eternal Spirit.“<\/p>\n

THE BLOCK of scripture consisting of Isaiah 11:3-5 foretells Christ’s judgment of the living nations when He returns to earth. This scene is set forth graphically in Matthew 25:31-46. When these two passages are studied carefully and compared, it will be seen that they are not speaking of a general judgment as we frequently hear mentioned. On the contrary these passages speak of the judgment of the living nations–those persons who survive the Tribulation and who are upon the earth when the Lord returns. In neither passage is there anything said about a resurrection, nor is there anything suggested concerning the necessity for the new birth. The basis of that judgment is the attitude and conduct of these toward our Lord’s brethren according to the flesh–the Jews. He will separate these people as a shepherd separates the sheep from the goats. Some will be put on the right hand and others upon the left. Those upon the right hand will be placed there because of their kindly feeling toward Christ as manifested in their attitude and actions toward the least of His brethren during the time of their national sorrow and distress. From Psalm 24 we see that these people will receive a blessing from the Lord, even righteousness from the God of Jacob. They will be clothed in the righteousness of Christ when they see the facts regarding Him and receive Him. They will accept Him with their whole hearts at that time and thus be clothed with His righteousness. On the other hand, those placed upon the left side will be consigned to everlasting punishment because of their hatred toward our Lord, which feeling manifests itself in their refusal to be kind and gentle to His brethren, the Jews, during their national crisis throughout the Tribulation.<\/p>\n

Since verses 1 and 2 of this chapter deal with the first coming of Messiah, as we have already seen, and since verses 3-5 foretell events connected with His second coming, we see that the entire Christian Dispensation is passed over between verses 2 and 3. This is not a strange literary phenomenon in prophecy; for frequently the prophets spoke very definitely concerning our Lord’s first coming and, without any intimation blended their descriptions with prophecies regarding His return and reign of righteousness.<\/p>\n

There are four types of messianic prophecy which we must keep clearly in mind if we are to understand the prophetic word. The first of these focuses attention exclusively upon the first coming of the Messiah. The second one deals with things connected with His future return. The third type, like the one at which we are looking now, blends the descriptions of the two coming into a single picture; whereas the fourth type gives us a blueprint, as it were, of the entire redemptive career of King Messiah, consisting of the first coming, His rejection by the Jews, His ascension to the right hand of the throne of God, His session there during the present dispensation, and His return in glory and power at the end of this age to establish His reign of righteousness upon the earth. One must understand that these four classes of prophecy are to be found in the prophetic word. When we lay such a prophecy as the one under consideration beside those predictions which fall into the fourth class, we see that the Christian Dispensation is passed over between verses 2 and 3 of our passage.<\/p>\n

THE PROPHET ISAIAH is chronological in unfolding his prophecy in chapter 11, for in verses 6-9 he foretells the time when the Lord will lift the curse from the animal creation. This event takes place after He returns to earth. When He does come back to earth, He will lift the curse that fell upon the animal kingdom at the time of man’s disobedience. Originally the animals were gentle and peaceful. Not one of them would injure another one. But when man disobeyed God, the curse fell upon all creation and changed the peaceful nature of the beasts into that of enmity and of bloodthirstiness. When, however, the curse is lifted, the wolf and the lamb will lie down together. The leopard and the kid will likewise feed in the same pasture. Those reptiles that are now poisonous and vicious will not be dangerous at that time, for a little child „shall play on the hole of the asp, and the weaned child shall put his hand on the adder’s den“ and yet not be injured in anywise. The lion will no longer eat flesh, but will eat straw like the ox. This prediction is confirmed by a like one in Hosea 2:2-18, Ezekiel 34:28, Romans 8:19-24.<\/p>\n

The interpretation which I have placed upon these verses is the only logical one according to the Golden Rule of Interpretation, which tells us that we must „take every word at its primary, ordinary, usual, literal meaning unless the facts of the context indicate clearly otherwise.“ When we realize that in Isaiah 11:3-5 the prophet was talking about the second coming of Christ and followed his prediction concerning this event by the one which tells us that the lamb and the leopard shall lie down together with the kid and the calf and that there will be no hostility in the animal kingdom, we see that the facts of the context indicate clearly that the prophet was talking about the time which follows our Lord’s second advent. He was not therefore speaking of anything which occurs at the present time, but instead he was speaking of the time when the curse will be lifted from the earth and peace, happiness, and joy will be the order of the day.<\/p>\n

IN ISAIAH 11:10 we have a brief prediction concerning Jerusalem as it will be in the great Millennial Age. I was at one time asked by a minister if I believed that Christ would return and reign in old, filthy, dirty, squalid Jerusalem. To this question I answered in the negative. Jerusalem will be purged and cleansed of all her wickedness and sin. She will be created the joy of the whole earth and the glory of God will dwell there. This is seen in such passages as Isaiah 2:1-4, 4:2-6, and Micah 4:1-8. We get another glimpse of Jerusalem, together with the whole earth, during that future period in such passages as Isaiah 65:17-25. At that time God will create the heavens anew and the earth anew. At the same time He will create Jerusalem a joy and her people, the Jews, a rejoicing. Jerusalem has passed through many crises in which the welfare and lives of her people were hanging in the balances. Great and unspeakable have been the sufferings of the people of Zion. But when God creates it anew and the joy of the whole earth, nevermore will there be any weeping or mourning in her; because the former things will have passed away and they will be hid from God’s eyes. Isaiah 11:10 sums up all the promises which relate to the deliverance of Jerusalem as found in the verses referred to and many others that could be cited.<\/p>\n

THE FINAL regathering of Israel is foretold in Isaiah 11:11-16. Here we are told that at this future time God will set His hand a second time to regather the remnant of His people that remain from the various nations. At that time He will reassemble the outcasts of Israel and will gather them from the four corners of the earth. As we study Isaiah 11:11-12 in the light of Ezekiel 37:1-14–the vision of the valley of dry bones–we see that this second regathering will be a gradual one. The dry bones begin to come together, each taking its place in relation to others so as to form a skeleton. Then sinews joining these bones appear. Then appears the flesh upon the bones and finally skin covers the flesh. At last the Spirit of God breathes life into these corpses and they arise a mighty army as set forth in Ezekiel, chapter 37. This symbolical representation sets forth the gradual regathering of Israel to her own land. This return to the land of the fathers develops in the conversion of the remnant of Israel to the Lord Jesus Christ, as indicated by the Spirit’s breathing life into the dead bodies.<\/p>\n

At that time the envy and the jealousy that existed between the various tribes and sections of Jewry will be a thing of the past. In the great Tribulation the faithful remnant will be supernaturally endowed with strength, and those constituting this group will go against their enemies–against the Philistines on the west and the children of Edom, Moab, and Ammon on the east. This supernatural assistance is promised to the faithful remnant in various places and will be granted to them during the hour of their trial in the Tribulation.<\/p>\n

At that time the Lord will supernaturally open up a way for Israel to return from Egypt and from Assyria. He opened up the way for her return to the Land from Egyptian bondage under Moses. He gives a like promise to the Israelites of the future who remain faithful and true to Him.<\/p>\n

THE PREDICTION closes with a song of praise to God for the deliverance which He will yet accomplish for His beloved people Israel. They will therefore shout and sing, expressing themselves in the following hymn of thanksgiving:<\/p>\n

„I will give thanks unto thee, O Jehovah; for though thou wast angry with me, thine anger is turned away, and thou comfortest me. 2 Behold, God is my salvation; I will trust, and will not be afraid: for Jehovah, even<\/i><\/span> Jehovah, is my strength and song; and he is become my salvation. 3 Therefore with joy shall ye draw water out of the wells of salvation. 4 And in that day shall ye say, Give thanks unto Jehovah, call upon his name, declare his doings among the peoples, make mention that his name is exalted. 5 Sing unto Jehovah; for he hath done excellent things: let this be known in all the earth. 6 Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel (Isa. 12:1-6).“
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THE ORACLES REGARDING THE NATIONS
\nChapters 13:1-23:18<\/center>I. BABYLON
\nChapters 13,14<\/p>\n

IN OUR EXPOSITION of the Book of Isaiah we now come to the study of the prophecy regarding Babylon found in chapters 13 and 14. Babylon was founded by Nimrod who became a mighty hunter in the earth. From Genesis 10:10 we see that the beginning of his kingdom was the union of Babel, Erech, Accad, and Calneh. After he had established his kingdom in the land of Shinar, he went northward into the country later known as Assyria and there builded Ninevah and other cities of antiquity. His kingdom of Babel became the dominating factor in the early centuries of the human race after the Flood. From Genesis 11:1-9 we see that an attempt was made to build up a civilization that would be independent of God. It seems to have been the hope of the promoters of this project to establish a government and to build a city which would defy the wrecks of time and the judgments of the Almighty. The Lord knows how to deal with every situation. In this case He confounded the language of the people, drove them from their project, and dispersed them throughout the world. Thus the first effort at independence of God, attempted by man, was frustrated by the judgment of Almighty God.<\/p>\n

We are told that history runs in cycles or repeats itself. Careful students of history have come to this conclusion. The facts seem to justify this deduction. If this principle is true, we may logically expect in the end of the age for civilization to return to its original source and there develop into another effort at independence of God and defiance of His holy authority. Such an hypothesis as we shall see in this study, is justified by a study of the prophecies relative to Babylon.<\/p>\n

BABYLON has played an important part in the history of the past and is destined likewise to play the leading role in the end-time. There is therefore no wonder that different prophets spoke regarding it. The three principal prophecies relating to it are, however, to be found in Isaiah, chapters 13 and 14; Jeremiah, chapters 50 and 51; and Revelation, chapters 17 and 18. In this connection let me emphasize the fact that we are to understand by the term, Babylon, the literal city in the Plains of Shinar which was established by Nimrod and over which Nebuchadnezzar finally reigned. We are to understand this name as referring to the literal city whenever it occurs unless there are clear indications in the context which show conclusively that we are not to take the term literally but are to understand it as being used symbolically or figuratively.<\/p>\n

As an illustration of this truth may I call attention to Revelation, chapters 17 and 18? It is clear from the facts presented in chapter 17 that, though the term, Babylon, is used, it is quite evident that the literal city was not meant. The facts demand that we understand it as referring to an ecclesiasticism. On the other hand, when we examine the facts that are presented in Revelation, chapter 18, we see most clearly that a literal, actual city is described. If we observe the Golden Rule of Interpretation which insists that we take everything literally unless the facts of the given context indicate clearly otherwise, we shall see that, in those passages where Babylon is mentioned, the facts always indicate the literal city. Those prophecies in the Old Testament that refer to the destruction of Babylon are to be understood as indicating the actual, literal city of that name.<\/p>\n

WHEN we investigate Isaiah, chapters 13 and 14, we see that the prophet was speaking of „the day of Jehovah“ which is the Tribulation–the last week of Daniel’s prophecy, chapter 9–a period of seven years during which God will be pouring out His wrath upon the world because of its sin. That Isaiah was speaking of the Tribulation in these chapters is evident when we note in 13:10 that there will be great signs and wonders in the heavenly bodies and terrific judgments upon the earth. When this time arrives, God will purge the world of all wickedness and there will be very few men left. When we study this prophecy in the light of others, we see that this is what God does during the Tribulation. Moreover, additional proof that Isaiah saw the destruction of Babylon in the Tribulation is evident from the predictions that, at the time foreseen in the prophecy, Israel will be delivered once and for all (Isa. 14:1,2).<\/p>\n

From the unanimous testimony of the prophets we know that Israel will never be delivered until the end of the Tribulation. From the facts just stated we conclude that Isaiah was speaking of the overthrow of Babylon in the end-time.<\/p>\n

THIS passage assumes, therefore, that Babylon will be standing at the end of this age. From history we know that it was still standing in the first century, even though its glory had long since passed and it had sunk almost into oblivion as far as being a great metropolitan center was concerned. It seems quite possible that Peter was in Babylon when he wrote his first epistle (I Pet. 5:13). Just when it actually ceased as a city, history does not inform us. The modern town of Hillah is located on one corner of the site upon which Babylon formerly stood. Since Babylon is to be destroyed in the end-time and since it is not in existence at the present, it must arise from the dust of the past and assume the importance that is set forth in these predictions. When one carefully investigates Jeremiah, chapters 50 and 51, one will see that the destruction foretold there was never accomplished. Its overthrow, according to the prophet, was to be very sudden. Israel at the time is to be delivered and to enter into an everlasting covenant with God. She has never thus entered into such a covenant. From these and many other predictions of the prophets we know that this prophecy has never been fulfilled, but it awaits the future for its realization. From this fact also we know that Babylon must arise out of its grave of the past and become a dominant factor in the world at the end of this age.<\/p>\n

THE oracle, contained in chapters 13 and 14 of Isaiah, begins with a graphic description of the armies of the kingdoms of the world which gather against Babylon to besiege it. The prophet in a very vivid manner (vs. 2) urges that an ensign be borne upon the bare heights, that the voice be lifted up calling upon the armies of the world to hasten, and that the signal beckoning them to march forward be waved, as they come from all quarters of the globe to besiege Babylon.<\/p>\n

Those who constitute this army are said to be the Lord’s „consecrated ones“ whom He has called for that very purpose, namely, to execute His anger against Babylon. They are consecrated in that they are to be used by the Lord in bringing His punishment upon this proud, dominating city of the future. This army will consist of vast hordes from all the nations. Jehovah speaks of them as His host which He musters for the battle. They come from far countries, even from the „uttermost part of heaven,“ and they are „the weapons of his indignation, to destroy the whole land“ (vs. 5).<\/p>\n

That which might properly be called the „Battle of Babylon“ in the end of the Tribulation is but a part of the „war of the great day of God, the Almighty“ (Rev. 16:14). We might designate this as the eastern battlefront where the war will be waged at the same time that great hosts of soldiers and equipments will be gathered on the western battlefront, which will be in Palestine and adjacent lands. Joel saw the western battlefront and spoke of the „multitudes, multitudes in the valley of decision“ (Joel 3:14). Zechariah likewise foretold the siege of Jerusalem in the end of the Tribulation (Zech. 14). John in the latter part of Revelation, chapter 19, likewise foretold the war on the western front in that future „great day of God the Almighty.“<\/p>\n

When we have studied the entire oracle, we shall conclude that this siege of Babylon foretold by the prophet occurs at the very end of the Tribulation. We know by an examination of those predictions which foretell the fighting that will take place in Palestine that this will likewise occur at the very end of the Tribulation. In view of these facts we conclude that there will be these two spheres of action where the war of the great day of God the Almighty will be waged. When we consider all the facts, it seems quite likely that that part of the conflict which will be waged in Babylon will be over first and that the conflict in Palestine will be the very last of that war.<\/p>\n

THE distress that will come upon men at that time is compared to childbirth: „Therefore shall all hands be feeble, and every heart of man shall melt: and they shall be dismayed; pangs and sorrows shall take hold of them; they shall be in pain as a woman in travail: they shall look in amazement one at another; their faces shall he faces of flame“ (13:7,8). In chapter 66:7-9 the prophet also compared the distress of the Tribulation to pangs of childbirth. Jeremiah used the same figure. So did Hosea and other prophets. As the Tribulation advances, the birth pangs of that new era which it will introduce will become more intense and cause greater suffering.<\/p>\n

At the time foreseen by the prophet there will be great signs in the heavens and upon the earth. „For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in its going forth, and the moon shall not cause its light to shine“ (vs. 10). These miraculous signs in the heavens above are foretold as transpiring before the Tribulation (Joel 2:28-32). From Revelation 6:12-17 we see that similar signs and wonders are prophesied as taking place in the heavens above and upon the earth. Also at the end of the Tribulation these signs will occur, according to the prediction of the Lord Jesus (Matt. 24:29-31). The darkening of the heavenly bodies mentioned in Isaiah 13:10 is that which was foretold by the Lord Jesus as occurring at the end of the Tribulation: „But immediately after the tribulation of those days the sun shall be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.“ (Matt. 24:29).<\/p>\n

The judgments of the Tribulation will purge the world of all sinners. This fact is set forth in the following passage: „And I will punish the world for their evil, and the wicked for their iniquity: and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. I will make a man more rare than fine gold, even a man than the pure gold of Ophir“ (vss. 11, 12). This day of Jehovah will be one of destruction and will come from the Almighty. It will be a day cruel with wrath and fierce anger, to make the world desolate and to destroy all the sinners out of it. This same prediction is found in Isaiah 24:6: „Therefore hath the curse devoured the earth, and they that dwell therein are found guilty: therefore the inhabitants of the earth are burned, and few men left.“ God permits sin for a certain length of time and up to a given point. When men reach that point, His holiness cannot do otherwise than cause Him to hurl his judgments of extermination upon the sinner.<\/p>\n

During the Tribulation the Almighty will make the heavens to tremble and the earth to shake out of its place (vs. 13). A prediction similar to this one is found in Isaiah, chapter 24, where we are told that, „The earth is utterly broken, the earth is rent asunder, the earth is shaken violently. The earth shall stagger like a drunken man, and shall sway to and fro like a hammock; and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again“ (Isa. 24:19,20). This prediction becomes intelligible to one who realizes that during the time of the Tribulation certain of the heavenly bodies will be dissolved as we read in Isaiah 34:1-4. Science has demonstrated beyond a peradventure that the attraction of gravitation is the power that holds the various heavenly bodies in their proper orbits. This earth, like all other material bodies throughout the universe, is held in space by the power of gravitation. When certain of these physical bodies are dissolved, the anchor ropes by which this earth is held, figuratively speaking, will be destroyed; the earth therefore will sway to and fro like a hammock and stagger like a drunken man.<\/p>\n

Isaiah saw the outcome of the Battle of Babylon. It might be more accurate, however, for us to speak of this as the siege of Babylon by the armies of the world. When these great changes and convulsions shall have taken place throughout the world of nature, those armies will be affected. „And it shall come to pass, that as the chased roe, and as sheep that no man gathereth, they shall turn every man to his own people, and shall flee every man to his own land. Every one that is found shall be thrust through; and every one that is taken shall fall by the sword“ (vss. 14, 15).<\/p>\n

In this great struggle the infants of the city „shall be dashed in pieces before their eyes; their houses shall be rifled, and their wives ravished“ (vs. 16). All the cruelties of barbaric warfare will be in evidence at that time. What is being enacted in those countries that are now torn by war will be re-enacted in this future day of Jehovah’s wrath.<\/p>\n

In 13:1-16, as we have already seen, the prophet was undoubtedly foretelling the terrific conflict that will take place at Babylon during the time of the great Tribulation Period–especially the latter part of it. But in verses 17 and 18 it is quite evident that Isaiah was speaking of the over-throw of Babylon which was accomplished by the Medes, for they are especially mentioned in these verses. They were a cruel, heartless, barbarous people, who waged a bloody war against Babylon, as is indicated by these verses.<\/p>\n

AFTER foretelling the immediate doom that would come upon Babylon, the prophet again looked out into the future and pictured the desolate condition of the place occupied by Babylon as it will continue throughout the great Millennial Age. This forecast of its waste and ravaged condition is set forth in Isaiah 13:19-22. According to verse 19 Babylon is to become like Sodom and Gomorrah after they were overthrown. So very complete was the destruction of these wicked cities that their very site is a question of great debate today. Thus the overthrow of Babylon will be complete and never after that shall it be inhabited, „neither shall it be dwelt in from generation to generation.“ We are told specifically that, „neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there.“ On the contrary, „wild beasts of the desert, shall lie there; and their houses shall be full of doleful creatures; and ostriches shall dwell there, and wild goats shall dance there.“ Wolves and jackals also shall continue to live there.<\/p>\n

It has been supposed by some scholars that this prediction has already been fulfilled, but this interpretation is a mistake because, as has been stated above, the present city of Hillah, a city of ten thousand inhabitants, is located on the ancient site of old Babylon. But when this passage is fulfilled, never will any mortal reside there again. Babylon, like Edom, will be a desolation and a waste, even throughout the Millennial Age. (See Isaiah, chapter 34, for the prediction concerning the perpetual waste of Edom.) These lonely, desolate localities will be a silent testimony to the ravages of sin and God’s hatred against all rebellion and unrighteousness.<\/p>\n

IN Isaiah 14:1,2 we have a prediction of the final restoration of Israel to favor with God and her rehabilitation in the land of her fathers. In this passage we are reminded of the fact that God has chosen Jacob and will yet have compassion upon Israel. God chose Abraham and his seed to be the channel of world blessing. The Lord has never repudiated that choice, neither has He cast off His people. It is true that on account of disobedience they are in rejection temporarily, but the time will come when Israel will come back into favor with her God. This is shown very clearly in Romans, chapter 11. She was cut off because of unbelief. By her faith she will be grafted in again and will be brought into fellowship with God. The Old Testament prophets spoke of this final restoration of Israel to favor with her God. When she thus returns and is converted, she will become the head of the nations and will be placed in her own land. Then those who have persecuted her shall become her servants while she will be the ministers and priests of our God (cf. Isa. 61:4-6).<\/p>\n

THE paragraph consisting of 14:3-11 gives us the funeral dirge that Israel, delivered and restored to favor with God, will sing concerning the overthrow of the king of Babylon who is none other than the one whom we call the Antichrist in the New Testament. My reason for saying that this one is the Antichrist is that he is said to have „made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home“ (vss. 16,17). From the context we know that this is a prediction of the overthrow of Babylon in the end-time. Moreover, this ruler of Babylon is the world ruler in the end-time. From the prophecy of Daniel, chapter 7, we know that the „little horn“ which comes up after the ten and puts down three of these (kings) is the world dictator of the end-time. Since there can be but one world dictator at a given time, and since the one mentioned in Isaiah, chapter 14, is the world dictator of the end-time and likewise the one described in Daniel, chapter 7, verses 23-28, is the world dictator in the end-time, we conclude that the two prophets were talking of the same individual–the Antichrist.<\/p>\n

In this paragraph we see this last king of Babylon–after the overthrow of the golden city–going down into Sheol. Israel, rejoicing over her deliverance from the oppressor, sings this funeral dirge, declaring that the great deliverance has come and that the world is freed from the oppression and depredations of this mighty and cruel monarch.<\/p>\n

Sheol is seen especially in verses 9 to 11, inclusive. It is a place in the heart of the earth. It had two departments, separated by an impassible, gulf (Luke 16:19-31). Prior to the death, resurrection, and conquest of Christ all who died went to Sheol. The wicked went to the place to which the rich man described in Luke, chapter 16, went; whereas the righteous went to that apartment which was called „Abraham’s bosom.“ There was no such thing as passing from one division to the other. Since the death and conquest of Christ, however, the righteous no longer upon death go to Hades. On the contrary, their spirits depart and are with Christ in heaven, which is, as the Apostle Paul stated, „very far better“ than remaining here upon the earth. For the Christian, to be absent from the body is to be present with the Lord (II Cor. 5:6-9). Those who have been and who now are in Sheol–the wicked–are here represented as being conscious and of recognizing this future world dictator as the one who treads the earth down under his ruthless despotism.<\/p>\n

Another view of Sheol is to be found in Ezekiel 31:15-17 and 32:17-32. In Isaiah 14:3-20 it is seen that the Antichrist is slain and his spirit descends to Sheol. From II Thessalonians 2:8 we learn that the Antichrist is slain by the brightness of the coming of the Lord, but in Revelation 19:19-21 we see that the Antichrist is taken, together, with those who are his lieutenants. Then he and the false prophet are cast alive into the lake of fire. Is there any contradiction between these predictions? No, of course not. The Antichrist is slain by the personal appearance of the Lord. His spirit descends to Hades. After this he is raised to life again and with the false prophet is cast alive into the Gehenna of fire where they continue throughout the thousand years of our Lord’s reign upon earth (Rev. 20:1-10). In this lake of fire they remain forever and ever, together with Satan and all the lost.<\/p>\n

IN ISAIAH 14:12-14 the prophet is speaking of the original rebellion of Satan, who was „the anointed cherub that covereth,“ the first of all of God’s creatures and who was created holy and righteous altogether (Ezek., chap. 28). Not only did he walk „up and down in the midst of the stones of fire“ which support the firmament upon which God’s throne rests, but he was also made the god of this world and was in „Eden, the garden of God“ during prehistoric times–the long ages of time which preceded the creation of Adam and the making of the later Garden of Eden in which Adam and Eve were placed. This anointed cherub exercised sway and authority over the earth, but finally, having caused everything to gravitate in his own direction, he became proud, conceited, and arrogant. He started a „whispering campaign“ against the Almighty, which resulted in the revolt of one-third of the angels of God against the Almighty. Satan, the anointed cherub, feeling that he was in a position to match swords with the Almighty, declared, „I will ascend into heaven, I will exalt my throne above the stars of God; and I will sit upon the mount of congregation, in the uttermost parts of the north; I will ascend above the heights of the clouds; I will make myself like the Most High.“ This rebellion was the occasion of his downfall–of his being cast out of heaven and becoming the great adversary of God and man.<\/p>\n

Additional information on Satan’s rebellion may be found in Ezekiel 28:11-19. (For a full discussion of this most important subject see the chapter, „Satan, the Kingdom of Darkness, and Sin,“<\/a> in my latest volume entitled What Men Must Believe.)<\/i><\/p>\n

WHY DID Isaiah, in this passage, mention the original revolt of Satan in connection with the final world dictator of the end-time? The answer is to be found in the fact that this last world emperor, the Antichrist, is but a cat’s-paw for Satan himself. Isaiah was simply following the regular prophetic method of blending a description of Satan in his original revolt with that of some earthly monarch whom he inspires to acts of rebellion and aggression. As an illustration of this principle let us turn to Ezekiel, chapter 28. In the first ten verses the prophet was addressing the king of Tyre, but in verses 11-19 it is quite evident that he was speaking of Satan and his original rebellion against God. The reason for this interpretation is that the description in these last verses goes far beyond the experience of any mortal man and can be interpreted as referring to none other than the original creature who revolted against the Almighty. Since this adversary of God and man constantly sponsors and moves kings to rebellion against God and assumes dictatorial powers, it was natural for the prophet to blend a description of him with that of some earthly monarch whom he inspires.<\/p>\n

In Isaiah 14:15-20 we see that this final world ruler is slain but is denied decent burial–at least at first. The kings who are slain at the same time are given burial. On the contrary, his body lies exposed to the sun. As to how long it will be there, Isaiah does not tell us; but, as has been suggested above, it is quite likely that–after his having been slain–his spirit will reunite with his body, and he will be cast in the lake of fire where he will spend all eternity.<\/p>\n

IN VERSES 21-23 the prophet declared that the children of the Antichrist are to be slain in order that they might not repopulate the earth with their progeny. When God does send His judgments in fulfillment of this prediction upon Babylon, the city will be reduced to a desolation in which condition it will remain and all of the progeny of the wicked rulers will be slain.<\/p>\n

According to verse 24 as the Lord has purposed so will He do. He will break the power of this world ruler, who in this passage is spoken of as the Assyrian since the king of Assyria was the world ruler of that day. At that time the yoke which has been upon the shoulder of Israel will be broken once and for all. A guarantee of this deliverance is that God has purposed to do this and no one can hinder His carrying out His intentions.<\/p>\n

IN VERSES 28-31, we find a prediction concerning the land of the Philistines, who were urged not to rejoice because the rod which had smitten them had been broken. Evidently the rod which Isaiah mentioned was the Assyrian of whom he spoke in chapter 10–Sennacherib. For he declared that there would come out of the serpent’s root an adder, and his fruit should be a fiery flying serpent. This language speaks of some future ruler of the end-time as an adder and as a fiery flying serpent, who will wreak his vengeance upon the various cities of the country of Philistia. Probably a reference to this is seen in the latter part of Daniel, chapter 11, where we read of the Antichrist entering Palestine and of the invasion of that country by the kings of the north and of the south. According to Isaiah’s prophecy there is very little hope held out for the remnant of the Philistines who, like their progenitors, are of an evil stock.<\/p>\n

IN THE final verse of Isaiah, chapter 14, the prophet asks: „What then shall one answer the messengers of the nation?“ The nation is represented as having messengers who have come to inquire about the future, as it pertained especially to the Jews. The answer which God gives is this: „That Jehovah hath founded Zion, and in her shall the afflicted of his people take refuge.“ The outcome of the entire situation in the end-time will be the complete deliverance of the remnant of the Jews who will constitute the new Israel, and through whom God will send forth His blessings to all nations in fulfillment of His promise made to Abraham (Gen. 12:1-3).<\/p>\n

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THE ORACLES REGARDING THE NATIONS
\nChapters 13:1-23:18<\/span><\/p>\n

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II. MOAB AND DAMASCUS<\/p>\n

Chapters 15, 16, 17, 18<\/center><\/p>\n

IN THE PRESENT INSTALLMENT of this series we are to study the prophecies regarding Moab and Damascus. The prediction concerning the former is found in Isaiah, chapters 15 and 16, and that pertaining to the latter appears as chapter 17.<\/p>\n

1. Oracle Regarding Moab<\/p>\n

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Moab, the progenitor of the nation of the Moabites, was the first-born son of Lot by one of his daughters (Gen. 19:30-38). There can be little wonder that the descendants of such a union would be of a low type of character. Someone has said that the proper time to begin to rear a boy is to start with his great-great-great grandparents. Much practical and spiritual philosophy is wrapped up in such a statement. This principle is observable on every hand. It is a wonderful thing to be well-born, but it is a far greater thing to be born again. Unfortunately the Moabites were poorly born. There is little wonder then that these people were of the character which we see portrayed on the pages of Sacred Writ.<\/p>\n

THE nations of the world appear in the Scriptures only as they come in touch with the Chosen People. We therefore see them as Israel approaches her land on her way to Canaan. Her passage through the land of Moab is recorded in Numbers, chapters 21-25. The next time she came in contact with Moab was in the days of Saul, as is recorded in I Samuel 14:47. Once more, in the days of David, the paths of the two nations crossed, as we see in II Samuel 8:2. After the division of the kingdom–probably in the days of Omri, king of Israel–the northern kingdom conquered Moab and laid a very heavy yearly tribute upon that nation (II Kings 1:1, 3:4ff.). During the days of Omri and of Ahab, his son and successor, Moab paid tribute to Israel. But in the days of Jehoram of Israel, Moab revolted and threw off the yoke of bondage. The Moabitish account of this revolt is recorded on the famous Moabite stone which was found at Dibon in 1868. About this time, the Moabites, together with the children of Ammon and the Edomites, invaded the southern boundaries of Judah, but suffered an overwhelming defeat by the miraculous intervention of the Lord at En-gedi (II Chron., chap. 20). A little later, in the time of Jehu, ruler of the northern kingdom, the Syrians invaded the territory of Trans-Jordan as far as Arnon and took possession of the land (II Kings 10:32,33). These people who had been subjected by the northern kingdom again wreaked their vengeance against the weakened kingdom of Israel. But in the days of Jeroboam II, according to the prophecy of Jonah (II Kings 14:25), they reconquered the territory east of the Jordan from the entrance of Hamath to the Dead Sea. Around 754 B.C. (according to the Ussher chronology) Tiglathpileser III of Assyria overran and devastated the country east of the Jordan, possibly as far south as the river Arnon. After this invasion it is quite possible that the Moabites again took possession of their ancient territory and extended their borders beyond that of the Arnon which constituted their northern boundary. Such are the bare facts as they appear in the historical records concerning Moab and her relation to Israel.<\/p>\n

Now let us look at an ancient prophecy regarding Moab. In Isaiah, chapters 15 and 16; Jeremiah, chapter 48; and Ezekiel, chapters 20-35, we find predictions regarding this unhappy people.<\/p>\n

Let us now look more carefully at the prophecy of Isaiah. The oracle begins with these words: „The burden of Moab.“ If one will read the fifteenth chapter of Isaiah, one will receive a clear, vivid, graphic picture of the desolations that were foretold would come upon Moab. Isaiah, the statesman-prophet, wept most bitterly concerning the Moabites and their sufferings which he foresaw and which we now know have already come to pass. He begins his vision by stating that Ar of Moab and Kir of Moab would be laid waste in one night and brought to desolation. These are two of the outstanding ancient cities of the country. The former is in the north-central part of the country south of the Arnon River. Kir is still farther south, about the middle of the country. This latter city was one of the most powerful fortresses in all the Near East. I have had the privilege of staying in this city and preaching the gospel there.<\/p>\n

According to verse 2 of this prophecy Isaiah saw the fleeing, horror-stricken refugees going up to the heathen temple to supplicate their god to intervene in the crisis which had come upon the nation. The word, Bayith, most likely refers to the most important shrine of Chemosh, the god of Moab. The prophet sees these fleeing refugees going to Dibon and to other high places to weep. Terror has paralyzed the country. They are gathered on the heights of Nebo to worship Chemosh, their God. They are at Medeba also. Baldness is seen on everyone’s head and the beard is cut off. From verse 3 we see that the people in their great distress gird themselves with sackcloth and are in the streets. On the housetops and in the broad places he sees everyone in deep mourning. Moreover, at Heshbon and at Elealeh there is great wailing which can be heard as far as Jahaz, another important city of the northeastern section of the country. The men in the armed forces are crying aloud and are hysterical. Their souls within them are gripped with fear.<\/p>\n

The invasion, with all the horrors of war, sweeps onward through the entire country. So appalling is the distress that the prophet declares, „My heart crieth out for Moab.“ The nobility of the land has fled to Zoar and to Eglath-shelishiyah. They go up the ascent of Luhith. This reference possibly indicates a sanctuary to which the people resort. At Horonaim they are crying out because of destruction. Moreover, at the waters of Nimrim there is desolation. The fugitives have fled northward to this place but there is nothing except desolation and destruction everywhere. The cry of distress goes roundabout and throughout all the borders of Moab. Not only does the prophet see this desolation which was to come upon Moab in the immediate future but in the last verse of this chapter he describes another judgment which he compares to the actions of a lion which stealthily comes upon its prey. Since the lion cannot be a literal one, it is quite likely that it has a symbolic significance and refers to some power that would make war against and invade the country. Since the word lion is used, some commentators have interpreted this symbol as referring to the country of Judah which would later make war against Moab. On this point, however, I cannot be dogmatic.<\/p>\n

In Isaiah, chapter 16, verses 1 and 2, we find the prophet giving instructions to Moab in her great distress to send her tribute of lambs to the ruler of Zion. As we have seen above, the Moabites had to pay a heavy tribute to the kings of the northern kingdom until Mesha, king of Moab, revolted. In the latter years of the existence of the northern kingdom, the government was rather weak–especially after the days of Jeroboam II. Isaiah therefore calls upon the Moabites for them to send lambs to Jerusalem. This invitation was simply an exhortation for the Moabites to come and worship the true and the living God who was dwelling in His Temple at Mount Zion and who could be approached by any who would come in humility and faith.<\/p>\n

Still speaking to the frightened refugees, whom he is inviting to worship God, the prophet compares them to wandering birds which have been scattered out of their nests and which are at the fords of the Arnon. In verse 3 the point of view is changed. Here the messengers from Moab are represented as being in Jerusalem and as asking the leaders of Israel to give counsel, to execute justice, and to make their shade as the night in the midst of the noonday. They ask the Jerusalem authorities to hide their outcasts, to betray not the fugitives. In other words, they are asking the leaders of Israel to take them under their wing and to protect them in this national crisis. Moreover, they plead that their outcasts and fugitives might dwell with Judah. They also request Israel to be a covert–a protective covering–to Moab. The reason for their imploring aid from Judah is that this kingdom has weathered the gale of a foreign invasion and has survived the ordeal, the destroyer and extortioner having ceased from her borders. Judah, therefore, according to the way of thinking of the Moabites, is in a position to give protection and assistance to Moab in this, her hour of distress.<\/p>\n

THE vision of the Moabites appealing to the Davidic house at Jerusalem for assistance in a crisis was suggestive to the prophet of the time in the future when the nations of earth will make their appeal to the Messiah in Mount Zion for His blessing and protection. Thus in verse 5 of chapter 16, Isaiah foretold the reign of King Messiah: „And a throne shall be established in lovingkindness; and one shall sit thereon in truth, in the tent of David, judging, and seeking-justice, and swift to do righteousness.“ As we have already seen in our study of chapter 9, King Messiah will return to this earth and establish His reign in Judah when the people of Israel confess their national sin of rejecting Him. He will then mount the throne of David and re-establish it. This, of course, will be the beginning of the millennial reign of our Lord. Converted Israel at that time will go into all the world and proclaim the truth to every mortal who survives the Tribulation and who enters the millennial kingdom. These nations will accept the Lord Jesus Christ and His salvation. Then each converted nation will apply to King Messiah to be annexed or united to the kingdom of Israel as is suggested in these most striking words: „Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this“ (Isa. 9:7).<\/p>\n

Pride goes before destruction and a haughty spirit before a fall. The national characteristic of the Moabites was that of pride. It was my happy privilege to go throughout the length and breadth of the land of Moab and Edom in 1937. I had an opportunity of coming in touch with the people of the land, preaching in many of the villages–through an interpreter. The testimony of those who were acquainted with the peoples of Moab and Edom was that they are the proudest people on earth. This characteristic was evidently dominant in the days of Isaiah, for in verses 6 and 7 of this chapter the prophet denounced their pride and arrogancy and forewarned that God would bring judgment upon the people because of this.<\/p>\n

In the northern section of the country, running from the present Amman of Trans-Jordan down to Heshbon and Jazer over to the sea, is a fine grape country. The raisins from Es Salt are at the present time famous. The vine of Sibmah was famous in Isaiah’s day. In his mentioning the judgments that would come upon Moab, he spoke of the luxuriant and fruitful vineyard in this section of the country and told about the weeping that would result from the destruction of this great source of revenue. This prediction is found especially in verses 8-10. The prophet sees that all gladness and joy ceases or perishes from the land. His heart therefore is saddened because of the desolation that he saw would be wrought.<\/p>\n

According to verse 12 of this chapter the people of Moab would go to their high places and worship, imploring their God, Chemosh, to intervene for them and to save their land. Throughout the Old Testament we read of the high places at which people worshiped. When I was in Petra in 1937, I climbed to the height of the high place of that city. It was about one thousand feet in elevation. Climbing the jagged rocks was a most difficult feat. When we reached the top we saw the well-preserved place where the gods were worshiped. The altar was well preserved and so were the places of ablution. Thus Isaiah saw the people of Moab going to these high places and worshipping, imploring divine intervention. But, he declared, their prayers and petitions would avail them nothing. The gods of the nations are but stocks and stones, whereas our God is a living God and is a very present help in time of need. Oh, that we could learn this lesson today!<\/p>\n

In verse 13 of chapter 16 we find the following words of Isaiah: „This is the word that Jehovah spake concerning Moab in time past.“ This statement doubtless refers to the oracle which we have been studying and which is found in Isaiah 15:1-16:12. In 16:14, however, there appears this oracle: „But now Jehovah hath spoken, saying, Within three years, as the years of a hireling, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant shall be very small and of no account.“ The oracle which we have been studying was rather indefinite so far as the time for the desolation foretold was concerned. In the new oracle spoken by Isaiah the time limit is given very definitely–„Within three years, as the years of a hireling, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant shall be very small and of no account.“ The judgment described in the long oracle may have been uttered by some prophet in the years before Isaiah’s day, or it may have been uttered at the beginning of his ministry. But in this closing verse the prophet was very specific and indicated that the whole prediction concerning the devastation of Moab would be accomplished in exactly three years.<\/p>\n

I have gone, as I stated above, throughout the length and breadth of the country. It is indeed a Godforsaken, barren land. It is true that wheat and grain are grown in that section; but, whenever the moisture is insufficient, there is a crop failure, and great distress comes upon the people. In the Es Salt region grape-growing is the principal means of livelihood. It is true, also, that there are some olives, together with other fruits and vegetables; but, in the main, Moab lies in this desolate condition which was foretold by the prophet. One should study carefully Jeremiah, chapter 48, in connection with his examination of Isaiah’s prediction concerning Moab in order to have a clear, graphic picture of the prophecy.<\/p>\n

2. The Burden of Damascus<\/center><\/p>\n

In chapter 17 of Isaiah’s prophecy we read of the burden which the prophet uttered concerning Damascus of Syria. Damascus is the oldest city in the world today. Reference is made to it in Genesis 15:2. It is indeed a quaint and interesting city. I have visited it on two occasions and have been intrigued by its quaintness and by the primitive methods employed in the manufacture of goods today. The same methods which were used in ancient times are still employed today. Nevertheless most excellent articles are manufactured there.<\/p>\n

In vision the prophet saw a time when Damascus would no longer be a city but would be reduced to a heap of ruins. At the time foreseen, he likewise observed that the cities of Aroer would likewise be forsaken. There are two cities by the name of Aroer in Trans-Jordan: one in the territory which anciently belonged to Reuben and the other northward in the territory occupied by Gad. It is quite likely that these two cities are referred to in this oracle (Isa. 17:2). The destruction of these two most important cities, together with Damascus, is shown by the fact that the prophecy foretold that flocks of sheep would lie down among the ruins, showing that all life, practically speaking, would become extinct.<\/p>\n

Suddenly, in verse 3, the prophet shifted his point of view to that of the northern kingdom of Israel. Here he prophesied that the fortress of Ephraim–probably the city of Samaria, the capital–would cease, that the kingdom would likewise be reduced, and that there would be only a remnant in Syria. The glory of both the kingdom of Ephraim and that of Syria would pass away. But why are these two countries spoken of in connection with each other? The answer is probably to be found in the fact that those kingdoms became united in a confederacy against the kingdom of Judah (chap. 7).<\/p>\n

After making this general statement regarding these two kingdoms, the prophet devoted the rest of the oracle to the fate that would overcome the kingdom of Ephraim. He foretold that the time would come when „the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean“ (vs. 4). He compared the condition of this northern kingdom with that of the harvester gathering the standing grain as when one „gleaneth ears in the valley of Rephaim.“ This valley was at the southern outskirts of the city of Jerusalem. Just as the harvester and those gathering olives would leave the gleanings in the field for the poor of the land, so, declared the prophet, there would be left in Israel the gleanings only of its civilization, culture, and inhabitants. This fact is set forth in verse 6.<\/p>\n

The prophecy regarding the destruction of Babylon and that of Ephraim are, by most interpreters, explained as being fulfilled in the invasion and desolation wrought by Tiglath-pileser, king of Assyria, who rejuvenated the tottering Assyrian Empire when he came to the throne in 744 B.C. His reign extended to 727 B. C. This information is gleaned from profane history of those times.<\/p>\n

In Isaiah 17:7,8, however, it is quite evident that the prophet lifted up his eyes from beholding the devastation wrought by Tiglath-pileser III and beheld the end of the age, foretelling the destruction that would come at that future time. This position becomes evident when we note the following language: „In that day shall men look unto their Maker, and their eyes shall have respect to the Holy One of Israel. And they shall not look to the altars, the work of their hands; neither shall they have respect to that which their fingers have made, either the Asherim, or the sun-images. In that day shall their strong cities be as the forsaken places in the wood and on the mountain top, which were forsaken from before the children of Israel; and it shall be a desolation“ (Isa. 17:7-9). In verse 7 is a universal prediction that all men will, at the time foreseen, look unto their Maker and their eyes shall have respect to the Holy One of Israel. Then they will no longer look to their altars, the work of their hands, nor to anything which they have devised in the form of worship. We know positively that they did not do anything like this at the time of the immediate fulfillment of verses 1-6 of this prophecy. On the contrary, we understand that at the conclusion of the Tribulation men will look to God and He will spare them. Thus, between verses 6 and 7 of our prophecy, we have the long lapse of time intervening between the days of Tiglath-pileser III of Assyria and the days of the Tribulation which are yet future.<\/p>\n

But why will there be such universal wreckage at this future time–especially in Israel? The answer to this question is found in verses 10 and 11: „For thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength; therefore thou plantest pleasant plants, and settest it with strange slips. In the day of thy planting thou hedgest it in, and in the morning thou makest thy seed to blossom; but the harvest fleeth away in the day of grief and of desperate sorrow.“<\/p>\n

To be out of the will of God is to have trouble and to invite disaster. Such is inevitable. God must punish all disobedience. It is quite clear from this connection that this judgment will be due solely to the fact that Israel has forgotten the God of her salvation and has not been mindful of the God of her strength. But in this prophecy we are told that Israel will plant pleasant plants and will set out strange slips. There are two interpretations of this statement. One is that in ancient times certain types of plants were placed in gardens in connection with various cults, such as that of Adonis. This is altogether possible. The other interpretation is that it looked forward to the end of the age when the Zionistic movement is attempting to build up their home-land by an afforestation program such as is in progress today. Those taking this position interpret this passage of scripture as depicting an effort to rehabilitate the nation in the land of the fathers independent of God. This understanding likewise is possible, in view of the facts of the context. However, one cannot be positive as to which one is meant.<\/p>\n

Regardless of which view we take, we see from verse 11 that all human efforts will fail „in the day of grief and of desperate sorrow.“ There can be no doubt that the quotation, „the day of grief and of desperate sorrow,“ refers to the time of the great Tribulation which is called „the time of Jacob’s trouble.“ There will be nothing from the standpoint of human nature upon which Israel at that time can depend. Her extremity, however, will be God’s opportunity.<\/p>\n

In the last paragraph of chapter 17 we have a prediction of the great Tribulation Period in the following words: „Ah, the uproar of many peoples, that roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of mighty waters! The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm. At eventide, behold, terror; before the morning they are not. This is the portion of them that despoil us, and the lot of them that rob us“ (Isa. 17:12-14.). Here the invasion of Palestine by the nations of the world is compared to that of the roaring of the billows of the sea. In the war of the great day of God, the Almighty, the armies of the world will be gathered together in Palestine and its environs to make the final assault upon Messiah who will return at the end of the Tribulation in glory and power and who will defeat utterly all the forces of the nations. This fact is shown in such passages as Zechariah, chapter 14, and Revelation 19:19-21. Suddenly, according to Isaiah 17:14, the victory will come and Israel will be delivered.<\/p>\n

Chapter 18 is an integral part with chapter 17, both of which constitute the one oracle directed to Damascus. Whenever chapter 18 is detached from 17, one fails to see the eighteenth chapter in its proper perspective and forces an erroneous interpretation upon it. Only when we recognize that these two chapters constitute a single unit can we approach the eighteenth chapter intelligently.<\/p>\n

Let us remember that the first three verses of chapter 17 speak directly concerning Damascus and the northern kingdom of Israel, both of which had entered into a political and military agreement against Judah, as we saw in chapter 7. Because of their constituting a single confederacy, they are mentioned in this oracle together. Beginning with verse 4, however, the prophet was led to consider not only Damascus and the northern kingdom of Israel but also Judah, because the latter was connected with the kingdom of Israel by blood ties. Thus the prophet saw the same flood-tide of an invasion which would strike Damascus, rushing on down into the northern kingdom and through it to the southern kingdom and wreaking havoc. When we reach verse 7, however, we see that Isaiah, following the law of double reference, raised his eyes and looked out to the conclusion of this age and saw the mighty revival that will spring up in Judah and sweep the entire world–in the time of Jacob’s trouble. „When thy judgments are in the earth, the inhabitants of the world learn righteousness“ (Isa. 26:9). The reason for Israel’s bearing the brunt of the judgments of the Tribulation is that she has forsaken her God and has not been mindful of the rock of her strength (17:10).<\/p>\n

Continuing the description of the judgments that will come upon Israel in the time of the Tribulation, the prophet compared the invasion of Palestine by the nations of the world to that of the uproaring and the noise of mighty rushing waters. But in the nick of time Israel will be delivered as we see in 17:14. This permanent deliverance will come at the end of the Tribulation as we know by the study of parallel passages.<\/p>\n

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weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

(Continued-December 1943)   AS ONE carefully studies verses 13 and 14, one sees that this language goes far beyond the experiences of Sennacherib, even though the attitude expressed there was that maintained by this proud monarch. He did overrun the country of central and western Asia as he states; but he did not gather „all … <\/p>\n

\u201eCommentary on Isaiah\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-889","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/889","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=889"}],"version-history":[{"count":4,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/889\/revisions"}],"predecessor-version":[{"id":897,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/889\/revisions\/897"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=889"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=889"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=889"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}