Isaiah The Book of Burdens Damascus Isaiah 17

Size: px

Start display at page:

Download "Isaiah The Book of Burdens Damascus Isaiah 17"

Brian Miles
6 years ago
Views:

1 Isaiah The Book of Burdens Damascus Isaiah 17 O ne of the sad realities found in this section is a reminder that when God s people turn their back on Him they not only fall under His hand of discipline, His glory is withdrawn from them. For us, a rebellious spirit leads to the loss of the filling of the Holy Spirit, the loss of access to His power. Scripture refers to this as the quenching of the Spirit. Do not put out the Spirit s fire (1 Thessalonians 5:19). This is the similarity between Isaiah s situation and a potential we face. Walvoord describes it this way: Quenching the Spirit may be simply defined as being unyielded to Him, or saying, No. The issue is, therefore, the question of willingness to do His will. 1 More on this later. But first I Introduction II God s Judgment on Damascus Verses 1-3 III God s Judgment on Israel Verses 4-6 IV Israel s Repentance Verses 7-8 V God s Charge Against Israel Verses 9-11 VI God s Judgment on Assyria Verses VII Conclusion Introduction: here s a description of Damascus, the subject of this oracle. Damascus, Old Testament (Gr. Damaskos). For more than 4,000 years the capital of one government after another, a prize for which nation after nation went to war, a city whose boast for centuries has been, The world began at Damascus, and the world will end there. Damascus is the capital of Syria, a small region of unique geological formation, lying between Mount Hermon and the Syrian Desert. Caravan routes from the east, west, and south once crossed in the city, carrying treasures of silks, perfumes, carpets, and foods. It was a rich city whose merchandise was far-famed (Ezek 27:16). Damascus and Syria played an important part in biblical history. By the time of Abraham, Damascus was well enough known to be a landmark (Gen 14:15). Abraham secured a wife for Isaac from Syria, hence Israel is of Syrian ancestry (Gen 24; Deut 26:5). Jacob labored long in Syria for Rachel (Gen 29). 1 Walvoord, John F., The Holy Spirit, Zondervan Publishing House, Grand Rapids, MI, 1972, p. 197.

2 According to Josephus, Hadad was the first king. David subjugated and ruled the city for a time (2 Sam 8:5-6; 1 Chron 18:3-6). There was frequent interaction (sometimes hostile) between Syria and Israel: Rezon and Solomon (1 Kings 11:23-25; cf. 10:29); Ben-Hadad and Asa (15:16-21); Hazael and Elijah (19:15-17); Ben-Hadad and Ahab (20:1-34); Ben-Hadad, Hazael, and Elisha (19:15; 2 Kings 8:7-15); Hazael, Ahaziah, and Joram (8:28; 10:32-33; 13:3); Syrians and Joash (13:14-22); and Ben- Hadad II and Israel (13:24-25). Under Jeroboam, Damascus was taken by Israel (14:28). Ahaz, in order to save his kingdom from Syria, made an alliance with Tiglath-Pileser (Pul) who destroyed Damascus and ended Syria s power for many decades (16:7-9). The city remained of little importance until 333 B.C. when an army of Alexander the Great captured it. Then followed two centuries of rise and fall. In 63 Syria became a province of the Roman Empire. 2 What is uniquely interesting about this oracle is it takes us back to the beginning of Isaiah. Remember what concerned Isaiah was the potential alliance Ahaz was planning with Assyria. What was the reason for this alliance? An already existing alliance between Syria and Israel. And this oracle speaks to this alliance because Damascus is the capital of Syria and therefore represents it. Further into the passage Isaiah speaks about Ephraim, the capital of Israel, the northern kingdom. And, just as an alliance was formed between Syria and Israel, so judgment would fall on both of them. As Grogan notes: If two nations are locked together in an alliance and have, at least temporarily, common political and military goals, it is understandable that they should together furnish the subject for an oracle. Ephraim s devotion to the apostate shrines at Bethel and Dan had made her a perpetual rebel against the Lord, but now she became unequally yoked with a pagan nation in an endeavor to coerce Judah into an unholy league against Assyria. This oracle, therefore, certainly appears to belong to the period B.C. 3 Verses 1-3: And so Isaiah warns Damascus of her coming judgment. There is some lack of clarity of the warning of destruction because the city still stands today or does it? The simplest way of looking at this warning would be simply to say Damascus lost its power and influence. Dr. McGee speculates as follows: There are two possible explanations for the problem presented by this prophecy: 1. Historians are not always accurate in their identification of such things as the locations of ancient cities. In the area of present day Damascus there happen to be many ruins of a city, and any one of these ruins could be the original Damascus. Damascus is like a great many of the ancient cities in that when it was destroyed in one place, they did not always rebuild on the same site, but shifted it somewhat to another location. 2. Damascus has withstood the ravages of war throughout history and has never ceased being a city, although it has shifted locations. It probably is the oldest city in the world. It thus far has survived every catastrophe that has come upon the earth, particularly in a land that has seen army after army march through it. But it will not survive during the Great Tribulation Period. It will be destroyed; and, as Isaiah says here, it will cease being a city. It will become a ruinous heap. 4 Either position, or for that matter both, are possible explanations. And Isaiah doesn t name just Damascus but Aroer as well: 2 Douglas, J. D. and Merrill C. Tenney, editors, NIV Bible Dictionary, Zondervan Interactive Publishing House, Grand Rapids, MI, Grogan, Geoffrey W., The Expositor s Bible Commentary, Isaiah, Zondervan Interactive Publishing House, Grand Rapids, MI, McGee, J. Vernon, Thru the Bible with J. Vernon McGee, Vol. 3, Isaiah, Thomas Nelson Inc., Nashville, TN 1982, p ) 178 (

3 Aroer. About 14 miles east of the Dead Sea on the Arnon River. It marked the southern boundary of Aram s sphere of control 5 So here is a promise of destruction to both Damascus and Ephraim. This would occur at the hands of the Assyrians. Damascus, fell to the Assyrians in 732 B.C., and Samaria, the capital of Israel, fell a decade later. The instrument of these judgments was of course to be Assyria, but the judgments were to be attributed ultimately to the great power of the LORD Almighty 6 Verses 4-6: The future judgment, In that day is directed at Ephraim, Israel. But as with prior judgments there is a clear promise of hope here, There will be a remnant who will survive. The reason is clearly spelled out in verses 3 and 6, where God presents Himself as Lord Almighty, the God of Israel. He is referring back to His covenant relationship with the nation. He would not totally destroy them because of His promises to Abraham. What is the glory of Jacob, Israel? It is the LORD, and as Israel has rebelled and turned from Him, her protection has been withdrawn. The language is similar to an earlier time when God withdrew from the nation. She named the boy Ichabod, saying, The glory has departed from Israel because of the capture of the ark of God and the deaths of her father-in-law (the High Priest Eli) and her husband (1 Samuel 4:21). God s power is withdrawn even from His own when they choose not to live in obedience to Him. This is also true for believers. This is why we need to repent of our sins on a regular basis and to continually ask for the filling of the Spirit. be filled with the Spirit (Ephesians 5:18). David understood this principle, though in the Old Testament economy the Holy Spirit could be taken away Create in me a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence or take your Holy Spirit from me (Psalm 51:10-11). and in ours He simply won t fill us when we are in rebellion. Verses 7-8: We know that during the time of Jacob s Trouble the nation will repent and will return to a relationship with God. Whether this passage is referring to this repentance or not, clearly the remnant of Israel will turn back to God and be restored. So once again in the midst of a warning of judgment we find the promise of future comfort. On that day I will set out to destroy all the nations that attack Jerusalem. And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, 5 NIV Study Bible Notes, Zondervan Interactive Publishing House, Grand Rapids, MI, Grogan ) 179 (

4 and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son (Zechariah 12:9-10). Notice that when they turn back to God, they turn from idols. This was especially relevant to Israel who after the civil war had no longer gone to Jerusalem to worship, but established their own center for worship in direct disobedience to God. Of course this may have been foreshadowed with Israel s coming to Hezekiah s celebration of Passover. Verses 9-11: But the hope of Israel is for a future day. In the present she is to fall under God s judgment because of her sins. The primary sin? They had forgotten God their Savior. After all He had done they had forgotten Him and as a consequence had turned to idolatry. Remember that you were slaves in Egypt and that the LORD your God brought you out of there with a mighty hand and an outstretched arm (Deuteronomy 5:15). They had not remembered the Lord their Rock. Interesting choice of words. And God is referred to the Rock in a number of passages in Isaiah which we have not yet examined. but for both houses of Israel he will be a stone that causes men to stumble and a rock that makes them fall. And for the people of Jerusalem he will be a trap and a snare. So this is what the Sovereign Lord says: See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed (Isaiah 8:14, 28:16). As it is written: See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame. (Romans 9:33). So, first they forgot God their Savior, the Rock, and later on they rejected the Rock, the One on whom they have stumbled, but one day they will be able to put their sins behind them. Verses 12-14: For the context, it is possible Isaiah may be referring to Assyria here, but the language seems broader and more general. The same sequence of a powerful invader that is quickly cut down occurs in 10: Both passages may refer to Sennacherib s invasion of 701 B.C. (see 37:36-37). But it is more likely that the prophet here speaks more generally of Israel s experience of the world of nations as a perpetual threat to her existence. 7 The prophet closes with a general comment based on this singular example of God s care for his people and his city. This is the portion of those who despoil us, and the lot of those who plunder us. The oracle opened with Damascus, moved on to deal with Ephraim, but at the end it appears clearly that all these events are part of God s plan to keep in safety those who were in Jerusalem implied but never mentioned and in the center of his purpose because they were trusting in him. 8 Conclusion: The stories of Israel and Judah are both sad and hopeful. Both forgot the God who saved them from Egypt, from their enemies in Canaan and from their enemies through- 7 NIV Study Bible Notes. 8 Grogan. ) 180 (

5 out history. But even though they forgot Him, He did not forget them. He has withdrawn from active participation with them, but has continued to watch over them. And the day is coming when He will restore them. We too can sometimes forget God. Maybe not is the same way as Israel and Judah, but we can live on a day-to-day basis as if He wasn t relevant. And like them, we too can end up following idols instead of turning to Him. Wiersbe states: like Israel of old, people today trust the gods they have made instead of the God who made them; these include the false gods of pleasure, wealth, military might, scientific achievement, and even religious experience. 9 So when we do forget him, or turn to idols, we too find Him withdrawn from us. What I mean by this is our fellowship is broken. And we have quenched the Spirit, therefore not allowing Him to fill us, empower us, and ready us for the advancing of the kingdom. If we are not experiencing the filling/power of the Spirit, we need to ask ourselves why. As we noted at the beginning of the session, the primary reason we don t experience the filling of the Spirit is because we are unyielding to Him. We would rather live life our own way. But we lose so much when we do so. Walvoord defines the work of the Spirit in filling the believer may be simply defined as that ministry which is accomplished in the believer when he is fully yielded to the indwelling Holy Spirit. Every reference to the filling of the Holy Spirit indicates a spiritual condition on the part of the person filled which is brought about by the complete control of the Spirit. Frequently, there is outward evidence of this ministry in the for of a work for God accomplished in the power of the Spirit. The thought is not that individuals by any process have received mare of the Spirit, but it is rather that the Spirit has complete possession of the individual. While in this age it is impossible to be willed with the Holy Spirit unless permanently indwelt, it is a sad reflection on the spiritual state of many Christians that though their bodies are the temple of the Holy Spirit they are not yielded to Him and know nothing of the great blessings which His unhindered ministry would bring. 10 I know we all want to live in the power of the Spirit. So, what now? First, we need to keep short accounts with the Lord, asking often for forgiveness for sin. In this way we keep the lines of communication open. Second, we ask on a regular basis to be filled with the Spirit. An important contribution to the doctrine of the filling of the Spirit is the tense of the verb in the command to be filled. (Eph. 5:18). The verb plerousthe is found in the present imperative. The present tense indicates a durative idea, and could be translated, keep being filled. The use of the present tense in the command to be filled with the Spirit makes it evident that this work of the Spirit is a continuous reality to those who are yielded to God. It is a moment-by-moment relationship which may be hindered by sin. 11 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit (Ephesians 5:18). And so let this be our focus this week. 9 Wiersbe, Warren W., The Bible Exposition Commentary, Old Testament The Prophets, Zondervan Publishing House, Grand Rapids, MI, 1971, p Walvoord, p Ibid., p ) 181 (

6 And I will ask the Father, and he will give you another Counselor to be with you forever the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. On that day you will realize that I am in my Father, and you are in me, and I am in you. Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him. If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me. But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things John 14:16-21, 23-24, 26 ) 182 (

7 Isaiah The Book of Burdens Damascus Isaiah 17 I Introduction II God s Judgment on Damascus Verses 1-3 III God s Judgment on Israel Verses 4-6 IV Israel s Repentance Verses 7-8 V God s Charge Against Israel Verses 9-11 VI God s Judgment Through Assyria Verses VII Conclusion I Introduction: (1 Thessalonians 5:19) II God s Judgment on Damascus: III God s Judgment on Israel: (1 Samuel 4:21; Ephesians 5:18; Psalm 51:10-11) IV Israel s Repentance: (Zechariah 12:9-10)

8 V God s Charge Against Israel: (Deuteronomy 5:15; Isaiah 8:14, 28:16; Romans 9:33) VI God s Judgment Through Assyria: VII Conclusion: Verses 13-14: (John 14:16-21, 23-24, 26) Personal Application: This week let us focus on our desire to live in the power of the Spirit. This means we need to keep short accounts with the Lord. And we ask to be filled with the Spirit on a regular basis. Prayer for the Week: Lord, fill me with Your Spirit and let me live in Your power. In Jesus name, amen.

Isaiah Meanwhile Back in Israel Isaiah 9:8-10:4

Isaiah Meanwhile Back in Israel Isaiah 9:8-10:4 Dr. McGee introduces these verses this way: The remainder of the chapter, verses 8-21, covers the local situation in Isaiah s day and will be partially fulfilled