{"id":892,"date":"2018-01-30T12:44:33","date_gmt":"2018-01-30T11:44:33","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=892"},"modified":"2018-01-30T12:49:35","modified_gmt":"2018-01-30T11:49:35","slug":"commentary-on-isaiah-4","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/commentary-on-isaiah-4\/","title":{"rendered":"Commentary on Isaiah"},"content":{"rendered":"

Dr. D.L. Cooper Commentary On Isaiah
\nBiblical Research Monthly-April 1944<\/p>\n

<\/span><\/p>\n

THE ORACLES REGARDING THE NATIONS
\nChapters 13:1-23:18<\/span>
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III. ETHIOPIA AND EGYPT
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Chapters 18, 19, 20<\/p>\n

The Prophet Addresses Ethiopia<\/center><\/p>\n

IN a most dramatic manner the prophet, continuing the thought of the final victory and deliverance of Israel, looked toward the southeast and addressed the nation of Ethiopia as we see in chapter 18, verse 1. This country is described as being „beyond the rivers of Ethiopia,“ as „the land of the rustling of wings,“ and the land which the rivers divide or encompass or drain. The rivers of Ethiopia are the Blue Nile and the White Nile which drain the tableland of Ethiopia and which flow through the Egyptian Sudan. They unite at Khartoum to form the Nile proper. Thus the land which is addressed is beyond these two rivers and is spoken of as Cush or Ethiopia<\/i>. It is furthermore designated, as stated above, as „the land of the rustling of wings.“ Travelers tell us that Ethiopia swarms with flies and insects as well as with tropical birds and fowls. This is largely due to the fact that it has a tropical climate and the rainfall is indeed great. A survey of the best commentaries shows that the consensus of sound, sane scholarship is to the effect that the country of Ethiopia is here spoken of by the prophet. Unfortunately many wild guesses have been made and this language has been interpreted in different ways. Some take the position that it refers to the land between the Euphrates and the Nile rivers, especially Palestine. There are others who say that this prophecy refers to the United States of America. Such interpretations are fanciful and built upon slim and flimsy foundations.<\/p>\n

Isaiah saw Ethiopia sending her ambassadors in vessels of papyrus upon the waters of the Nile. The word in the Hebrew rendered papyrus<\/i> is derived from a word which indicates to swallow<\/i> and in the Hiphil verb stem it means to cause to drink water.<\/i> The papyrus plant grows only in soil that is well saturated with water. Because of this fact it was given the name in the Hebrew tongue which indicates this fact. Some very fanciful interpretations have been suggested because of the use of this Hebrew word. For instance, these vessels of papyrus of which Isaiah speaks are interpreted as being steamboats. The reason for such an explanation is that sailboats do not use water but steamboats do use it as a propelling power; therefore these are called steamboats. One has to play upon his imagination and read into the text much in order to arrive at such an interpretation. Boats made of papyrus were in constant use in ancient Egypt and Ethiopia. Isaiah’s audience would naturally think that the prophet meant what he said since there is nothing in the context to indicate a departure from the literal meaning of the word. We should go and do likewise and avoid all spectacular theories and interpretations, taking every word at its primary, ordinary, usual, literal meaning, unless the facts of the context indicate clearly otherwise. Since there are no such indications, we must accept the position that Isaiah was talking about literal boats made of papyrus.<\/p>\n

In the Revised Version the translators have supplied the word saying<\/i> before the words, „Go, ye …“ (vs. 2). This fact is indicated by their putting the word saying in italics. They thought that the context demanded their inserting this word, but they have been true to us in letting us know that they have supplied it. In my judgment they made a mistake in doing this. They changed the meaning of the entire passage thereby. When this word is supplied, the oracle means that the authorities in Ethiopia send messengers to a nation „tall and smooth, to a people terrible from their beginning.“ Thus understood, the nation tall and smooth is different from the Ethiopians. When one looks at verse 7, he sees that the Ethiopian people are the ones who are said to be tall and smooth and terrible from their beginning and who send an offering to Zion in worship to Jehovah. By adopting the interpretation demanded by the word saying,<\/i> we have the people tall and smooth a race different from the Ethiopians; but, according to verse 7, they themselves are the tall and smooth people. Thus this interpretation makes the passage contradict itself. Since there are no contradictions in the Word of God, this interpretation must be discarded.<\/p>\n

When we remember that chapter 18 is a part of the oracle begun in chapter 17 and also recall the fact that the first of the prophecy foretells the aggressive campaigns of the Assyrian king, Sennacherib, against Syria, Israel, and Judah, and when we also remember that Judah was in southern Palestine and close to Egypt, the military campaigns of the Assyrian against these small countries would be a threat against Egypt. We must also recognize the fact that Ethiopia and Egypt were very closely allied one with the other during their history. Moreover, we must keep in mind the fact that after Isaiah’s time the Ethiopian kings conquered Egypt, which became a part of the Ethiopian Empire. The aggressiveness of Assyria in the countries so very close to Egypt would create great concern on the part of the Ethiopian king. Isaiah, therefore, looking forward into the future and seeing the approach of Sennacherib’s forces toward the Egyptian borders, foretold the consternation at the Ethiopian court that would be caused by this aggressiveness. In the days of Esarhaddon, the son and successor of Sennacherib, the danger became real, for he overran Egypt and conquered it as we shall see later. Moreover, Isaiah saw that the Ethiopian king would dispatch messengers throughout all his realm in preparation for defensive action against the aggressor. This feverish activity of mobilization is what is seen in 18:1 and the first part of verse 2. A period should be placed after the word, waters, because the sentence closes there.<\/p>\n

A new paragraph should begin with the words, „Go ye …“ From this sentence to the close of the chapter Isaiah is speaking to these ambassadors who have gone to every part of the Egypto-Ethiopian Empire. He gives them a message for them to take back to the king in Ethiopia. The political and military situations which are reflected in these oracles of Isaiah furnish the background for an additional revelation relating to the distant future. This oracle of Isaiah, chapter 18, is an example of the law of double reference–the blending of the description of a near event with that of one remotely in the future. That this is an illustration of this law becomes abundantly evident to a person who remembers that chapter 18 is an enlargement of 17:12-14 when he sees the real import of the message of chapter 18–as we shall presently learn.<\/p>\n

Now let us note that in 18:2b the prophet addresses these ambassadors who have been dispatched from the Ethiopian court and tells them to return home and deliver the message found in verse 3: „All ye inhabitants of the world, and ye dwellers on the earth, when an ensign is lifted up on the mountains, see ye; and when the trumpet is blown, hear ye.“ This verse is indeed dramatic. When these ambassadors return to the imperial court of Ethiopia, they are to announce the oracle to the world which the prophet Isaiah utters. They are to call upon the inhabitants of the world to watch for the lifting up of an ensign and to listen to the blowing of the trumpet.<\/p>\n

Various fanciful interpretations have been placed upon this verse. There are those who tell us that the lifting up of the ensign and the blowing of the trumpet is a prediction of the return of the Jews to Palestine in the end of the age. Others inform us that it refers to the hoisting of the Zionistic flag and the blowing of the shofar by the Jews at the conclusion of World War I when the children of Israel were permitted by the terms of the Balfour Declaration and the Versailles Treaty to return to the land of their fathers. But will the grammar of this passage justify such interpretations? My answer is a most emphatic negative. We must remember that „a text apart from its context is a pretext.“ Look at verse 4. It begins with the coordinating conjunction „for.“ This word introduces a sentence which is explanatory of verse 3–a prediction the meaning of which we wish to learn. Verse 5 likewise is joined to verse 4 with the same conjunction „for.“ This fact proves that verse 5 is a further explanation of the prophecy. An examination of verse 6 shows that it is still discussing the subject introduced in verses 4 and 5. Verses 4, 5, and 6 therefore constitute a grammatical and logical unit which is explanatory of the prophecy the meaning of which we are seeking.<\/p>\n

In order that the reader might more readily understand this prophecy, I am quoting verses 4, 5, and 6:
\n4 For thus hath Jehovah said unto me, I will be still, and I will behold in my dwelling-place, like clear heat in sunshine, like a cloud of dew in the heat of harvest. 5 For before the harvest, when the blossom is over, and the flower becometh a ripening grape, he will cut off the sprigs with pruning-hooks, and the spreading branches will he take away and<\/i> cut down. 6 They shall be left together unto the ravenous birds of the mountains, and to the beasts of the earth; and the ravenous birds shall summer upon them, and all the beasts of the earth shall winter upon them.<\/p>\n

In verse 4 the prophet speaks as God’s personal representative, using the personal pronouns, I and my. But in verse 5 the point of view is shifted. The prophet speaks for himself in explaining the actions of Jehovah. In verse 6 he presents the result of the actions of Jehovah.<\/p>\n

A reading of these verses shows that God is represented as being seated in the heavens and looking upon the earth and observing the normal movement and development of the nations which are allowed, without any divine intervention, to move in their regular manner and to carry out the natural program of their choices. This situation is compared to the Lord’s looking upon the growth of grapevines during the growing season–from the time of the blossom until the grapes begin to ripen. During the summer weather–the growing time–the heat is seen to rise during the daytime but the moisture is observed in the form of dew during the cool of the nights. Such weather in the summer is conducive to the normal growth and development of the grapes from the time of blossom to that of the ripening fruit.<\/p>\n

Just before the grapes become ripe, Jehovah prunes the vines, cutting off all the branches and allowing them to fall upon the ground to wither and die. Then the ravenous birds of the heavens and the beasts of the fields come and feed upon them and roost upon them, according to verse 6.<\/p>\n

Since the prophet was dealing with the political and military situations which he saw in prophetic vision, we know that he was not talking about literal grapevines. The facts of the entire prophecy demand that we understand by this dramatic language an oracle concerning God’s destruction of the many nations and peoples that will invade Palestine in the end of the age as set forth in chapter 17, verses 12-14. In chapter 10, as we have already seen, the Lord compared Sennacherib and his army to a forest of trees which He himself would cut down (Isa. 10:15-19,33,34). This prediction was fulfilled in the destruction of the Assyrian army as is seen in Isaiah 37:36-38. The Lord destroyed the Assyrian forest then, but that was just a little sample of the wreckage in the overthrow of the nations, which will eventually invade Palestine in the end-time. At that time He will remain seated in the heavens and will allow these nations to carry out their plans and purposes unrestricted by the divine hand–up to a given point. He will allow the grapes to develop from the blossom stage to that of beginning to ripen. Speaking differently, I would say that He will allow the nations to follow their own course up to a given point; then He will intervene, will become the true husbandman, will cut off the branches with their ripening grapes, and will destroy the vines of the nations. Such is the message of Isaiah 18:4-6. This description of the destruction of the nations in the end-time is an explanation of the oracle found in 18:3 which the Ethiopian ambassadors who return to their native court are to announce to the world–according to the dramatic language of verse 3.<\/p>\n

When we study other passages which deal with the same future events, we see that the nations will send their armies into Palestine and will besiege Jerusalem. The war will be fought very ferociously. Blood will flow as never before. At the critical moment Jehovah himself will appear upon the scene, will take the situation in hand, and will cause all wars to cease. (See Zech., chap. 14, and parallel passages.) At that time Jehovah will become King over all the world. He will lift the curse from the earth and establish His glorious reign.<\/p>\n

When that is done, Jerusalem will become the capital of the world. The nations will go there to worship Jehovah of hosts, the great King, and to be taught of Him. (See Isa. 2:1-4; Micah 4:1-8; also Ps. 72.)<\/p>\n

In that day the Ethiopians, „a people tall and smooth, even … a people terrible from their beginning onward,“ will send their offerings to Jehovah of hosts at Jerusalem. Such is the message of Isaiah 18:7. This prediction is in perfect agreement with the one found in Psalm 68:29-35. A close examination of Psalm 68–especially verses 19-35 shows that this passage deals with the great Millennial Age when the Lord Jesus Christ will be reigning upon the earth. The princes of Ethiopia are here represented as stretching their hands out to Him in worship. Zephaniah, who prophesied in the days of King Josiah, likewise foretold that the Ethiopians will come and will bring offerings in worship to God (Zeph. 3:10). An examination of this context shows that the prophet was speaking of the great Millennial Age. Thus all those passages which speak specifically of Ethiopia and her worshiping God refer to the conversion of the Ethiopians during the Millennial Age.<\/p>\n

Why are the Ethiopians singled out in such a conspicuous manner and presented as being worshipers of God during the Millennium? The answer seems to be that they were on the farthest horizon of the political heavens of the prophet’s day. This fact must not be confused with the additional truth that the prophet realized the rotundity of the earth. Isaiah knew that the world was round, for he declared this conviction in chapter 40, verse 22.<\/p>\n

The Oracle Concerning Egypt<\/center><\/p>\n

In Isaiah, chapter 19, we have an oracle concerning the land of Egypt. This country plays a very important role in the Scriptures. There the chosen race developed into a nation. There were continual commercial relations between Palestine and Egypt throughout the centuries. Palestine was the bridge of the nations of antiquity. Babylon, Assyria, and Syria crossed through Palestine on their way to Egypt and vice versa. Thus both commercial caravans and military expeditions passed through Palestine during the past. In view of these facts we are not surprised to hear the prophet speaking of Egypt as well as other prominent countries and foretelling their future and their ultimate doom. In connection with our study of Isaiah, chapter 19, we should read carefully Jeremiah, chapter 46, and Ezekiel, chapters 29-32.<\/p>\n

In Isaiah 19:1 the prophet saw Jehovah riding upon a swift cloud and coming against Egypt in judgment. This description is similar to that which is found in Psalm 18:10-19. At His second coming Jehovah will appear upon the clouds of heaven and will fight against the nations gathered to Jerusalem as He fought in the day of battle (Zech. 14:3). Thus the strong Son of God in His prenatal state has, according to this verse, gone forth and fought at various times against enemies. He delivered Israel from Egyptian bondage. He is the one who is spoken of as „the angel of Jehovah.“ He always veiled His presence in clouds of glory. Nahum spoke of His coming to the earth in judgment, in chapter 1, verses 2-8. Thus Isaiah’s representation of the coming of the Lord to Egypt is in perfect accord with the usual representation of His coming in judgment.<\/p>\n

According to Isaiah 19:1, when the Lord does come in judgment, the heart of Egypt will melt in the midst of it. This language evidently describes the terror that is caused to the people of the land under the sledgehammer blows of Almighty God’s strokes of judgment.<\/p>\n

Isaiah 19:2,3 refers to a civil war which would affect Egypt from end to end. God would stir up Egyptian against Egyptian; city against city; kingdom against kingdom. These expressions refer to a civil war that would affect the entire nation, since the oracle was one pertaining specifically to Egypt. In Matthew 24:7 the Lord used the same idiom when He was looking out upon the world at the end of this age. Since the expression refers to a war that affects all the territory before the speaker’s vision at the time of his utterance, and since Jesus had a world outlook, His language therefore indicated a world war as the sign of the end of the age. (For a full discussion of the „Olivet Discourse“ see my volume: Future Events Revealed.)<\/p>\n

According to this oracle the spirit of Egypt would fail. This is the biblical way of speaking of the decline of the morale of the people. Moreover, in this connection the prophet foretold that God would destroy „the counsel“ of the nation. There upon the people would resort to fortune-tellers, charmers, witches, and wizards, all of which things are simply a manifestation of demonism–spiritism.<\/p>\n

The outcome of this civil war would be that there would arise a king who would be „a cruel lord … a fierce king“ over the country.<\/p>\n

The war here foretold is possibly that which broke out all over Egypt after the overthrow of the Ethiopian king, Taharka, in 672 B.C. The country fell to pieces and was ruled by twelve princes whose administration is called the Dodekarchy. This state of affairs continued for about half a century. Then Psammetichus united these various political fragments into a strong kingdom. He established a totalitarian dictatorship of the severest kind. It is quite likely that he is the one who is here called the cruel lord and fierce king. According to the old chronology he ascended the throne in 616 B.C. and continued until 597.<\/p>\n

An examination of Isaiah 19:5-10 discloses the fact that in addition to the civil war which would wreck the country, there would also be the drying up of the Nile River which would prove to be a national calamity. The Nile ceased to flow several centuries before the days of Joseph. Then in his time there was a famine in the land for seven years, caused by the drying up of the Nile. Isaiah, in this special paragraph which we are studying, likewise foretold the ceasing of the yearly inundation of Egypt by the Nile. As a result the fisheries would be stopped, the manufacture of linen cloth for the priests and for the wrapping of mummies, and the manufacture of cotton for the great masses of Egypt would cease. General distress would be the result. All industry alike would cease. The waters would no longer be in the canals, the fields would be reduced to dust, and the topsoil would be blown off by the wind. The country from end to end would be one great desolation and waste.<\/p>\n

In the paragraph consisting of verses 11-15 inclusive, we have a record of the judgment of God that would fall upon the king and his advisors. Mention is made of the princes of Zoan who were the advisers and counselors of Pharaoh. They would be unable to foretell events or advise the king what he should do under each circumstance. Isaiah, seeing them thus baffled, asked them where was their wisdom and challenged them to disclose to Pharaoh the purpose of God relative to Egypt.<\/p>\n

Finally, in verses 14 and 15, he explained why it was that these counselors would be unable to advise their sovereign. The reason is stated as follows: God would put a spirit of perverseness in the midst of Egypt and the counselors of the king, being unable to see the correct situation, would improperly advise the king. Thus nothing but wreckage and ruin could result from such an administration of affairs.<\/p>\n

Verses 16 and 17 constitute a transitional paragraph between the threat of judgment in verses 1-15 and the promise of blessing in verses 18-25. Isaiah said that in the days when the prophecy which he had just been giving would be fulfilled, the Egyptians would become like women and would tremble and fear because of the shaking of the hand of Almighty God over the country in judgment. Moreover, the Egyptians would become afraid of the little kingdom of Judah because in some way or other they would connect their predicament with the judgment of the God who was known in Judah.<\/p>\n

The dark picture thrown upon our figurative screen in verses 1-15 disappears and gives way to a brighter and more glorious one in verses 18-25. In verse 18 we see a prediction that there would be five cities in the land of Egypt that would speak the language of Canaan, the Hebrew language, and swear by Jehovah of hosts. One of these cities was, according to Isaiah, to be called „the city of destruction“ or the city of the sun. Isaiah looked out into the future from his day and saw the colonization of certain Jews in Egypt. That there were Jews in Egypt after the overthrow of the Jewish state by Nebuchadnezzar is confirmed by the messages of Jeremiah. Those who fled at the time of the Babylonian captivity into Egypt are the ones who constitute the subject of this prophecy. Profane history tells us of the settlement of Jews in Lower Egypt under the leadership of the high priest Onias IV and of a temple to Jehovah in which the Jews of that section worshiped. We also know that at Aswan in Upper Egypt there was a colony of Jews who also had a temple that proved almost a rival to the one in Jerusalem. Much information has been gathered from the papyrus fragments recovered from that ancient Jewish community.<\/p>\n

In verses 19 and 20 the prophet declares that „In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness unto Jehovah of hosts in the land of Egypt; for they shall cry unto Jehovah because of oppressors, and he will send them a saviour, and a defender, and he will deliver them!“ Unfortunately many good, sincere people have erroneously identified the altar and pillar mentioned in this passage as referring to the great pyramid at Gizeh in the western outskirts of Cairo. Isaiah was looking out into the future. In his day the pyramids were hoary with age. If we allow the language to give its real message, we cannot by even the greatest stretch of the imagination interpret the prophet as referring to any of the pyramids, or to the great one of Gizeh. His statement is that there would be an altar in the midst of Egypt, and a pillar at the border of the same. The pyramid is neither an altar nor an obelisk, a memorial shaft dedicated to Jehovah. In view of the fact that there has been nothing that could logically be interpreted as the fulfillment of these verses, we must look into the future for the fulfillment of this prediction. It is quite likely that Jews will yet colonize in Egypt and will set up some kind of special worship similar to that of the temple service in Jerusalem and there attempt to worship God. Moreover they will probably erect an obelisk or an altar similar to the one which was made by the two and a half tribes of Israel at the time of their settlement in Canaan (see John 22:10-12).<\/p>\n

These Jews who will yet settle in Egypt will have a certain amount of influence on the Egyptians in pointing them to the worship of the true God. This seems to be intimated in 19:21,22.<\/p>\n

These developments will be followed by the judgments of the great Tribulation for we are told that at that time God will smite and will also heal Egypt, and that He will be entreated by her.<\/p>\n

The oracle concludes by foretelling that there will be a highway from Egypt to Assyria which undoubtedly will lead through Jerusalem. Isaiah, in chapter 35, spoke of a highway. From the context we see that one will be in existence during the millennial reign of our Lord–after He has come and has delivered Israel. It is most highly probable that this highway mentioned in Isaiah, chapter 19, is the same one as the one spoken of in chapter 35.<\/p>\n

At that time the Assyrians will be converted to God and Messiah and so the Egyptians will also be. Thus we are told in verses 24 and 25 that the Egyptians and the Assyrians will be accepted along with the Israelites by the God of the universe. Thus closes this marvelous oracle concerning the future which awaits the Egyptians.<\/p>\n

An Appendix to the Oracle Concerning Egypt<\/center><\/p>\n

This oracle concerning Egypt found in chapter 19 has chapter 20 as an appendix. This is an oracle that deals with a situation which is now past. It was uttered in the year that the Tartan of the Assyrian army came to Ashdod when Sargon, king of Assyria, sent and fought against that city. In this oracle Isaiah was commanded to remove his outer garments and the sackcloth which he, like Elijah, had worn and to retain nothing but his short tunic. He was to dress thus as a captive and walk about the streets of Jerusalem at certain periods for three years. This conduct was a prophecy being enacted before the people. The significance of this action was that the Ethiopians and the Egyptians would be carried captive into the land of Assyria by the king of Assyria. Neither Sargon nor Sennacherib invaded and conquered Egypt. Esarhaddon and his son Ashurbanipal did this and fulfilled the prophecy. The peoples of the coastlands would become disappointed in that the empire upon which they had depended for deliverance was to be taken into captivity.<\/p>\n

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\n

\n

Dr. D.L. Cooper Commentary On Isaiah
\n<\/span><\/p>\n

Biblical Research Monthly-May 1944<\/p>\n

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

IV. BURDENS CONCERNING THE NATIONS COMPLETED
\n<\/span>

Chapters 21-23
\n<\/span><\/center><\/p>\n


\nIN THIS MONTH’S STUDY we shall complete the burdens concerning the nations, which are found in Isaiah, chapters 13 to 23 inclusive. In the present installment we shall study chapters 21-23. We are unfortunate in that we do not have more space and time to devote to each of these oracles because they are freighted with great meaning.<\/p>\n

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1. The Burden Concerning Babylon („the wilderness of the sea“)
\n<\/span><\/center><\/p>\n

This oracle begins with the statement, „The burden of the wilderness of the sea.“ But from verse 9 we see that it is one which pertains to Babylon. An examination of this oracle with the three following shows that these are symbolic titles. Doubtless this imagery was suggested by the fact that in Lower Mesopotamia often the Euphrates River overflowed its banks and formed vast stretches of water which had the appearance of a sea. The prophet therefore, in speaking of Babylon and of the vision which he had concerning it, called it the burden of „the wilderness of the sea.“ He of course was in Jerusalem which he compared to a watchtower and himself to a watchman–as we shall see later in this discussion. He was familiar with the storms of dust and the whirlwinds that would sweep the open country around Babylon. They came up from the east and from the south as a rule.<\/p>\n

In vision he saw a caravan of the Medes and Elamites coming up from the southeast as they were wending their way through the desert advancing against Babylon. He therefore compared this caravan of troops to that of the whirlwind.<\/p>\n

In verses 3 and 4 the prophet spoke about the distress which the vision caused him. He was very tenderhearted and his soul went out in sympathy to the heathen peoples who were in distress. In verse 5 Isaiah, by prophetic vision, gave us a glimpse of the banquet hall in the city of Babylon at the time of the impending siege. He saw the servants preparing the tables, sentinels being placed on guard, then the guests eating and drinking. In the midst of the feast the invaders were approaching. He therefore addressed the banqueters by saying, „rise up, ye princes, anoint the shield.“ But they, not suspecting any evil, were enjoying the festivities of the hour.<\/p>\n

His exhortation to the princes to anoint the shield and prepare for the coming onslaught is based upon the revelation which God gave to him and is found in verses 6 and 7. In these verses we see that the prophet thought of Jerusalem as the watch tower and of his being instructed by the Lord to have a watchman located there in order to observe what was going on and to report if he saw a caravan of troops, horsemen, asses, and camels approaching. Suddenly this watchman, thus stationed in his imaginary tower, cried out like the roar of a lion, declaring that he had been there watching and that suddenly he saw a troop of men and horsemen in pairs. They of course were coming from the southeast and were approaching Babylon. They passed out of his view.<\/p>\n

Then suddenly certain ones emerged from the captured city and made this announcement: „Fallen, fallen is Babylon; and all the graven images of her gods are broken unto the ground.“ In this graphic, pictorial manner the prophet portrayed the unexpected attack upon and the sudden downfall of the city of Babylon. This prophecy was fulfilled when the Medes and the Elamites came against it, as is indicated in verse 2 of this chapter.<\/p>\n

According to verse 10 the prophet addressed his „threshing, and the grain“ of his floor. This figure again presents Babylon as the threshing floor and the natives together with Israel in captivity as that which is threshed. The grain which is winnowed is the faithful remnant which He would restore to the land of the fathers after the Babylonian captivity. This prediction was fulfilled in the restoration under Zerubbabel and Joshua the high priest.<\/p>\n

The prophet concludes this prediction by saying that he had declared unto his auditors the things which the God of Israel, Jehovah of hosts, had told him.<\/p>\n

This prediction in 21:1-10 is supplemental to the one found in chapters 13 and 14, which we have already studied. What is revealed in chapter 21 is an enlargement upon verses 17 and 18 of chapter 13. As we saw in our previous study regarding Babylon, the rest of the original prophecy in chapters 13 and 14 deal exclusively with Babylon and its overthrow in the end of this age.<\/p>\n

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

This vision is found in verses 11 and 12 of Isaiah, chapter 21. Here again we have a symbolic vision. The word Dumah<\/i> means silence, quietude. There was no city, so far as we know, in Edom by that name. The prophet thought of that country as being in the stillness and quietness of night. He himself was the watchman upon the watch-tower of Zion. He could look out into the future and forecast coming events. Thus an anxious inquirer down in Edom shouted to him out of the midst of the appalling night which had settled down over the country and asked him saying, „Watchman, what of the night?“ He repeated this question, being very eager for the information.<\/p>\n

Isaiah, the watchman addressed, answered: „The morning cometh, and also the night: if ye will inquire, inquire ye: turn ye, come.“ Thus by the prophetic vision the prophet foretold that that pall of night which had settled down over the country of Edom would pass away and that the morning of liberty and freedom would come to the land. Such is the significance of the statement, „The morning cometh.“<\/p>\n

But he also warned them that another night would follow that day. He gave no hope, however, that that night would cease and be followed by another day. In keeping with the implication of this statement is the revelation concerning Edom found in Isaiah, chapter 34. The stroke of judgment will fall upon Edom during the Tribulation and that country will be under the curse, together with Babylon, during the great Millennial Era of our Lord’s reign. Because of this fact, doubtless, Isaiah declared that the night would come. But he spoke to those who were seeking for the truth and declared, „If ye will inquire, inquire ye: turn ye, come.“ In substance he said to them that, if they wished to inquire, they should do so. The implication of this statement is that he was willing to give them the information which they might desire but that he gave them some additional advice by saying, „Turn ye, come.“ In this exhortation he urged them to come back again to him and inquire for information and assured them that they would have a hearty welcome should they desire more of the truth of God.<\/p>\n

Thus ends this short yet mysterious oracle concerning Edom.<\/p>\n

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3. The Burden upon Arabia
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In Isaiah 21:13-17 we have the third symbolic vision. This is addressed to Arabia. The word in the original which is here rendered „Arabia“ also may be interpreted differently and mean „evening.“ Some of the very best commentators are of the opinion that this rendering is possible, believing that the prophet in his mystical manner thought of Arabia as being in the evening or twilight of its historical past.<\/p>\n

An examination of the complete thought of this short prophecy shows that a war was foretold which would sweep through the country and devastate its villages and cities. Because of the ravages of war the regular caravans that traversed the desert, taking the wares of the east doubtless to Tyre, which was on the Syrian coast and which was at that time the mart of the world, are seen going farther north in order to escape the ravages of war. We see the fugitives from the war-stricken areas fleeing and being entertained with the bare necessities of life–water and bread–as they escape for their lives. According to verse 16 the prophet declared that the war which he foretold would come within one year. Kedar, one of the principal cities, would be reduced to insignificance. He guaranteed that the prophecy would be fulfilled for, „Jehovah, the God of Israel, hath spoken it.“<\/p>\n

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4. The Burden of the Valley of Vision.<\/span><\/center><\/p>\n

In 22:1-14 we have the fourth symbolic vision of this series. An examination of this oracle shows that the prophet was speaking of Jerusalem which he had already compared to his watchtower. In this last oracle he changed his point of view and spoke of the city where he lived and from which he delivered his prophecies as being in a valley. A visit to Jerusalem and a view of the city from the Mount of Olives on the east or from the south or west will show that ancient Jerusalem was really in a valley–although it was located upon the four hills which were enclosed within its walls. The Kidron Valley on the east separates the city proper from the Mount of Olives. The Valley of the Son of Hinnom begins on the west side of the city, extends to the southwest corner and then turns at a right angle toward the east, running along the south side of the city and finally meets the Tyropean Valley south of the Temple area and ultimately runs into the Kidron Valley. On the north side of the city the land gradually slopes upward, thus literally Jerusalem was located in a valley which was on the top of the hills of Judaea. The writer of Psalm 125 spoke of the mountains as surrounding Jerusalem.<\/p>\n

It is supposed by some that possibly Isaiah’s home was in the Tyropean Valley near the extreme south part of the city. This circumstance coupled to the additional fact that the city was surrounded by valleys is sufficient justification for the prophet’s speaking of the oracle concerning the city as the „burden of the valley of vision.“<\/p>\n

It is quite likely that this oracle was uttered during the reign of Ahaz but it looked forward to the siege of Jerusalem later by Sennacherib, who came against the city in the reign of Hezekiah. We have already seen from chapter 7 that impious Ahaz entered into an alliance with Assyria in order to obtain help against the two confederated kings of Syria and Israel. Thus by this unholy alliance Judah was brought into the orbit of Assyrian influence which proved all but fatal to the little struggling kingdom as we shall presently see.<\/p>\n

According to verse 2 of this chapter this city as a rule was given over to frivolity and worldly pleasure. The people were not concerned very much about God and worshiping Him. In the vision, however, the prophet saw this joyful city thrown into consternation. The people had gone upon the housetops and were watching the besieging armies in their various activities as the enemy laid siege to the city. During this time the death toll ran very high. The people were not slain with the sword but by famine and pestilence. The sight of the vision was so very grievous that the prophet looked away and wept bitterly for the destruction of his people.<\/p>\n

From verse 5 we see that in the great distress of the time foreseen by the prophet the people were actually tearing down their houses and using the material in repairing breaches in the city’s wall. Outside in the valleys were the chariots and the besieging forces.<\/p>\n

According to verse 8 the Lord, by the stern realities of a siege, brought the city’s inhabitants to the point where they realized the seriousness of the situation and thus their self-confidence was removed, which is here spoken of as „the covering of Judah.“ When they came to the realization that a real siege and a time of distress was upon them, instead of looking to God for deliverance they turned to the arsenal, „the armor in the house of the forest.“<\/p>\n

As a further precaution and preparation against a long siege, a wall was built from Mount Ophel in the southeast part of the city to Mount Zion in the southwest part. This wall of course passed through the Tyropean Valley and added much new territory to that within the walls. The waters from Gihon (the Virgin Fountain) in the Kidron Valley was brought by a tunnel which was made under Ophel into the reservoir in the southern portion of the Tyropean Valley. Thus a water supply was insured to the city. This fact is seen in verses 9-11.<\/p>\n

From a reading of verses 5-11 we see that, when the seriousness of the situation was realized by the inhabitants of Jerusalem, they no longer relied upon God but upon their own efforts at preparing themselves for the sufferings of the long siege. The inhabitants, according to verse 11, forgot that God had foretold these things, that He had a plan and a purpose, and that the end of all things had been foreseen by the Lord from the beginning. While God lets man exercise his own choices, yet He overrules and makes everything contribute to the advance of His eternal plan and purpose. (In order to see more clearly the force of the oracle and the things which I have just been saying, the reader should examine carefully the maps in the back of his Bible, especially that of ancient Jerusalem. Such a study will make this oracle of the Prophet Isaiah clearer and will be most illuminating to the student.)<\/p>\n

Every calamity which the Lord brings into the life of any of his servants is designed for his good. This is a general principle which obtains at all times. Thus God’s permitting the Assyrians to come against Jerusalem was His chastisement of His ancient people and was a call to weeping, mourning, and to the girding on of sackcloth. This fact is stated in verse 12 of this prophecy.<\/p>\n

Instead of Israel’s realizing her sin and delinquencies and God’s call to repentance, she on the other hand took a light view of the situation and went on in her regular way of frivolity and pleasure. The prophet therefore said in foretelling the event, „… behold, joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine: Let us eat and drink, for tomorrow we shall die.“ In that calamity God was calling them to repentance. They refused to acknowledge Him but continued in their ungodliness. The Lord therefore made known to Isaiah, according to verse 14, that such an attitude was unpardonable: „Surely this iniquity shall not be forgiven you till ye die, saith the Lord, Jehovah of hosts.“ Such utter disregard of God and His over-ruling, providential acts could be atoned for only by the death of those who assumed such an ungodly attitude, declared the prophet. The principle here enunciated is the same as that set forth in Numbers 35:33, where legislation is set forth decreeing that, whenever blood is shed in the land expiation could be made for it only by the shedding of the blood of him who committed the murder. Thus when the punishment was administered to the murderer, satisfaction legally was made for the shedding of this blood. This carnal, indifferent, defiant attitude on the part of the inhabitants of Jerusalem could therefore be atoned for or expiated, declared the prophet, only by the death of those thus assuming it. As to whether or not the judgment here threatened involved eternal consequences, one cannot say.<\/p>\n

In this connection let us remember that, when people humble themselves before God, He most graciously forgives as is set forth in the case of Isaiah, chapter 6. The prophet saw his undone condition. He confessed his sins and implored divine mercy. When men will not accept the grace of God and His free pardoning mercy, the Lord must deal with them on the basis of merit and works. Satisfaction must be demanded.<\/p>\n

When the prophet had completed his oracle concerning this future siege and distress of his beloved home town, the Lord gave him a message concerning Shebna who was the treasurer of the city. At the time of the oracle this man was superintending the hewing out of a sepulchre for himself among the tombs of the nobility of the land. I have walked among the sepulchers of the kings of Judah which are located on the eastern slopes of Mount Zion a little below the Church of the Cockcrowing. The position of these sepulchers is, from the standpoint of the Tyropean Valley where Isaiah likely lived, high up on the mountainside as is indicated in verse 16. Shebna, this high government official, was an unworthy man. His moral and spiritual character disqualified him for such a position as the one which he was occupying. Unfortunately, now as then, many unworthy men are appointed to public offices and administer affairs in which the welfare of the masses is involved. Unhappy indeed are the people who are thus forced to live under the rule and administration of such unworthy officials.<\/p>\n

Isaiah the prophet was therefore commissioned to go and make an announcement to this man that the Lord was going to depose him from his position and cast him away from the dignity and honor which had been heaped upon him. His place was to be filled by Eliakim the son of Hilkiah. According to the custom prevailing in Israel, the robe of the one in office was to be passed on to his successor. This is seen in the case of Elijah who was succeeded by Elisha the prophet (I Kings 19:19).<\/p>\n

When Eliakim was thus invested with the authority of the office, Shebna’s government and authority passed into the former’s hands. This transfer of authority is set forth in the following words: „And the key of the house of David will I lay upon his (Eliakim’s) shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open“ (vs. 22). The key was the symbol of authority to open and to shut the gates. Whenever a city in the ancient Orient surrendered, those officiating in the negotiations for the captured community brought forth the keys of the gates of the city and turned them over to the conquerors. By this ceremony the surrender was indicated. The authority of the government was therefore symbolically transferred from Shebna to Eliakim (vs. 22). The Lord compares him to a nail driven in a tent post. According to oriental custom all the heirlooms of the family and the prized treasures were hung upon it. Thus the Lord declared that He would hang upon Eliakim all the glory and the honor of his father’s house.<\/p>\n

But very few people can stand to be greatly honored by men. The natural heart is prone to pride, deceit, and conceit. Pride, we are told, always goes before a fall. Eliakim, so declared the prophet, would, in his position of authority, power, and glory, fail; and like a nail upon which a very heavy load has been hung would give way. Thus all the glory bestowed upon him would fall into the dust of humiliation. Such was the prediction which the Lord made concerning this man whom He chose to be the successor of Shebna.<\/p>\n

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5. The Burden of Tyre<\/span><\/center><\/p>\n

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In chapter 23 is found the burden of Tyre which is the last of the series of oracles against the nations as set forth by Isaiah in this series.<\/p>\n

At the time of the prophet Tyre was the mart of the world. It was the commercial center. It dominated not only Phoenicia but also the whole known world. It was the daughter city of Sidon but had outstripped her. Both Isaiah and Ezekiel uttered prophecies concerning the downfall of Tyre. Study carefully Ezekiel, chapters 26-28, in connection with Isaiah, chapter 23.<\/p>\n

The prophet saw the ships of Tyre that were trading with Tarshish (England) as they returned to the mother country from one of their long voyages. When they were far away at sea, they heard from ships going westward that Tyre had been overthrown. When they reached Cypress (Kittim), they received confirmation of the reports which they had already heard.<\/p>\n

Seeing the city overthrown, the prophet spoke to the merchants of Phoenicia and exhorted them to be still.<\/p>\n

He then looked out over the great Mediterranean Sea and saw the ships of Tyre carrying the abundant harvest of Egypt to various marts of the world.<\/p>\n

In verse 4 Sidon, the mother city of Tyre, was told to be ashamed, for her daughter, insular Tyre, the stronghold of the sea, had not borne any real sons and daughters–colonies. The Phoenicians as we know were a great maritime people and colonized many places around the Mediterranean. Carthage, for instance, was a daughter of Phoenicia. But according to this verse Tyre had done no colonizing but had engaged exclusively in commerce with those who had been colonized by other Phoenician cities. When the report of the overthrow of Tyre reached Egypt, the inhabitants wailed because they realized that there was no market for their produce.<\/p>\n

The prophet asked: „Who hath purposed this against Tyre?“–the overthrow of the city. Then he answered his own question in the following verse, „Jehovah of hosts hath purposed it“ (vs. 9) because of the pride of this great maritime power.<\/p>\n

In verse 10 he looked over to Tarshish (England) and urged the people of that country to go through their land and pursue their own life for they were no longer dependent upon Tyre–since it would at that time have been overthrown.<\/p>\n

In verse 11 the prophet spoke of God’s stretching out His hand over the kingdoms with which Tyre had commercial relations and His having destroyed them. It is obvious that Isaiah was speaking here in terms of Moses‘ stretching out his hand over Egypt and his bringing God’s judgments upon the oppressors of Israel. Tyre was to go down into ignominy and shame and never to rise again–never to occupy the position which she had formerly.<\/p>\n

The message of verse 13 is most difficult. Various interpretations have been placed upon this passage. In view of the controversy about it and in view of the fact that our space is so very limited, I must pass by it without any comment and advise the reader to consult some good commentary.<\/p>\n

The sailors of the Tyrean ships were urged to howl because their mother city was laid waste. Tyre was to lie in ruins for seventy years according to verse 15. When were those seventy years? The best scholars are of the opinion that they coincide with the seventy years of the Babylonian captivity of the Jews and that the destruction here foretold to be followed by this period of seventy years was that which was wrought by the Babylonians. Others think that the Assyrians were the instruments chosen of God to accomplish the work. In view of the scanty material which we have, it is impossible for us to say.<\/p>\n

After the seventy years the people of Tyre were to sing the song of the harlot which is set forth in verse 16; „Take a harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.“ At the end of this seventy-year period the Lord promised to restore Tyre so that she might resume her commercial relationship with the kingdoms of the world as she had done prior to that time. Finally, however, she will turn to God, according to verse 18, and all of her merchandise will become holy unto the Lord. This is in perfect keeping with Psalm 45:13.<\/p>\n

Our prophet therefore, after foretelling the restoration of Tyre following her seventy years of desolation, leaped forward into the future and saw Tyre converted to King Messiah and her territory incorporated into His great and glorious kingdom, serving Him and giving glory to God.<\/p>\n

There seems to be a future for the people of most nations except those of Edom and Babylon. Great and marvelous things lie out before those of all nations who accept the Lord Jesus Christ and His authority.<\/span><\/p>\n

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

Dr. D.L. Cooper Commentary On Isaiah Biblical Research Monthly-April 1944 THE ORACLES REGARDING THE NATIONS Chapters 13:1-23:18 III. ETHIOPIA AND EGYPT Chapters 18, 19, 20 The Prophet Addresses Ethiopia IN a most dramatic manner the prophet, continuing the thought of the final victory and deliverance of Israel, looked toward the southeast and addressed the nation … <\/p>\n

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