Isaiah Who Can You Really Depend On?

Transcription

1 Introduction Poor Judah. As a nation, it must have felt rather insignificant in the midst of all the turmoil surrounding it. As a small nation, it might be logical to think that it either needed to give into the bully, Assyria, or seek help from other nations to resist Assyria. Who could it to turn to for help? After completing a central message about God s sovereignty over all conquering nations, Isaiah now attempts to show Judah why none of those options would work, and instead to show them the amazing position that they were really in as the home of the place of the name of the LORD of hosts. As an aid to the following sections, the map below shows the various nations that are now addressed in chapters The Ends of the Earth Vs. 18:1-7 Chapter 17 ends with a section of woe to the many nations that rage (vs. 12), and a message to Judah that the nations roar like the roaring of many waters (vs. 13) will be rebuked by the God of your salvation. Chapter 18 also begins with the word, woe, linking it to the previous section as does the continuation of the global theme with its call to the people of the world in vs. 3. After the word of woe, it moves to a description of a land of whirring wings. This could be a reference to insects, but with the reference to swift messengers and quick, papyrus boats in vs. 2, more likely is a metaphor for light ships 1 from the land beyond the rivers of Cush that whizzed up and down the Nile. It should be noted that the woe in this section does not apply to this land (ancient Ethiopia), but is the message to be sent by their ambassadors. The occasion for this section of prophecy could have been inspired by the presence of Ethiopian ambassadors in Jerusalem. In the 8 th century, Egypt was ruled by a Nubian or Cushite dynasty, and ambassadors may have been sent to Jerusalem to incite rebellion against Assyria. 1 Oswalt, John N. The Book of Isaiah. Grand Rapids, MI: William B Eerdmans Publishing Company, 1986, pp

2 These ambassadors are now sent, not home, but to another land of people tall and smooth. The Hebrew words are literally drawn out and bare or polished. And while this could be a description of the Cushites, the next set of details of a feared nation mighty and conquering (ESV) does not apply well to Ethiopia. The description of a land the rivers divide would have sounded like Assyria to Isaiah s hearers. At the same time, it is interesting that Assyria is not specifically mentioned. With the global context of this section, this could well be a generic description of all conquering nations (including Assyria). Verse 3 indicates that this is a message to all you inhabitants of the world, you who dwell on the earth. As Cush might have seemed like the ends of the earth to the residents of Judah, so now those ambassadors are sent to the ends of the earth. Everyone is called to pay attention to the clear signs given (See the banner! Hear the horn!) that indicate that something is going to happen, specifically, that God is going to act. Then, seemingly in contrast to this sudden call to attention is the picture in verse 4 of God quietly looking on. What were they called to see? Seems anti-climactic. And yet, God s presence can be felt like building heat on a hot summer day or mist flowing in from the coast. And He will act when it is the right time (vs. 5). Not soon, before the fruit can be seen, but also not quite at the harvest. Then he prunes the branches that do not bear fruit to preserve and help the ones that do! It is an image that judgment may not come when expected, but it will come. And woe to those cleared away and left to the birds of prey and beasts, a more gruesome image of corpses left over from war, too many to bury, vs. 6. And yet that is not the final picture. Verse 7 concludes the topic of the ends of the earth while at the same time introducing a theme that will be repeated in the following chapters That is a theme that these enemies of God under His judgment will end up bringing tribute to the place of His name (a reference to deuteronomic theology Deut. 12:5), Mount Zion in tiny Judah! Egypt Vs. 19:1-20:6 From this central middle message for the whole earth as indicated by the 2 woes (17:12, 18:1), the book moves back to specific oracles for neighboring nations to Judah. Chapters 19 and 20 are addressed to Egypt in three sections: vs.19:1-15, 19:16-25, 20:1-6. It opens with a now familiar title, The oracle concerning Egypt (ESV/NASB) or A prophecy against Egypt. The word translated as oracle or prophecy used in the titles for many of these sections (13:1, 15:1, 17:1, 19:1, 21:1,11,13; 22:1, 25; 23:1; 30:6) is literally burden or the act of carrying or bearing in Hebrew. These are weighty, somber messages that Isaiah must bring to these peoples. And while these messages are primarily for and about other nations, they serve as a warning and guide for Judah for why they cannot depend on these nations to save them. For in the end, all are in the hands of God, and all must turn to Him. Egypt s Weaknesses Exposed vs. 19:1-15 Verses 1-15 is made up of three sections that expose Egypt s vast religion, dependence on the Nile, and her vaunted wisdom. Even as Yahweh demonstrated his superiority over the gods of Egypt in Exodus as He brought out His people, so here, again, in verses 1-4, He comes in a swift cloud over Egypt, and its idols tremble and the heart of the people melt. This leads to internal strife, with city-states fighting each other (perhaps with each claiming its god is superior), spiritual despondency, and a turning to spiritism as a result. A hard ruler then emerges to quell the internal divisions. Oswalt 2 describes how Egypt had a number of periods such as this throughout its history. Vs illustrate Egypt s complete dependency on the Nile which in turn is in the hands of God also as demonstrated in Exodus. If it were to dry up, Egypt s wheat crops (supplied to much of the rest 2 Ibid. pp

3 of the world) would be dried, blown, nothing (three rhyming Hebrew words). Of course, the marine life would be affected, and finally the linen trade (made from flax) would fail. Essentially, the entire industrial power of Egypt would fail. In vs , the prophet s message centers the foolishness of Egypt s supposed wise men (who were also humiliated in Exodus). The princes of Zoan were the wise men of Tanis, the chief city in northern Egypt in the delta and at one time its capitol. Isaiah asserts that these wisest of Egypt s counselors are giving Pharaoh stupid advice. Isaiah appeals to Pharaoh himself in vs. 12 asking him to find out from those wise men what God has purposed. But not only can they not know what God has purposed, God is able to frustrate their own plans. The imagery is that these wise men (also from the other wisdom center of Memphis) have the effect of alcohol on the land, making it stagger as if drunk and confused. The leaders, great and small (using the same poetic metaphors of head, tail, palm branch, and reed from chapter 5), can do nothing! Redemption? Even for Egypt? Vs. 19:16-25 Vs. 16 seems to continue the thoughts of the first part of the chapter as it begins with a picture of the Egyptians in terror and dread at the hand of the LORD, but is actually a transition verse to a surprising new message. It begins a reference to In that day (a phrase which means at some future time) which is repeated 5 times in sections that progress from fear (dread/awe) to blessing. In the first surprising turn of this section, Judah has become a land of terror to the Egyptians because of what the LORD has purposed against them. Vs. 18 gives a hyperbolic image that an unimaginable 5 cities of Egypt (since seems unlikely even one might do this) will become cities of Yahweh (He becomes their God) as evidenced by their language (Hebrew) and allegiance. And one of these will be the City of the Sun (most likely the best translation rather than Destruction in ESV or NASB)! Imagine that! The city of Egypt s most powerful God, the Sun god, will turn to Yahweh. In verses 19-22, we have an image that is like Israel in its infancy they would set up altars of remembrance to God, and in the days when it would need to be chastised by God, but would cry out to Him for help, and He would hear their cries and save them. But now that image is applied to Egypt! They now have that same help from God. Next, a highway will be built between, believe it or not, Egypt and Assyria! The use of highway is a favorite metaphor in this book for the removal of alienation and separation. 3 And so peace will be established between these two enemies and between them and God and together they will come to worship Him. And to top that off, they are joined by Israel as a third and together become the blessing promised to Abraham! Together they are blessed as one people with attributes previously only assigned to Israel Egypt, my people, and Assyria, the work of my hands, and Israel, my inheritance. This is a remarkable promise that can be seen to represent God s final purpose for the whole world as all nations are finally brought together in peace before Him. Example vs. 20:1-6 Chapter 20 is rather a jolt back to the current reality after the amazing picture at the end of chapter 19. Isaiah uses a specific historic example of the folly of trusting in Egypt. The occasion is the sacking of Ashdod in Philistia by Sargon. Egypt had tried to incite rebellion against Assyria in the various nations paying tribute, and Ashdod overthrew the regent installed by Sargon. When Sargon then attacks the city, Yamani, the one who had taken over, flees to Egypt, but the Egyptians then meekly hand a bound Yamani back to Assyria. 3 Ibid. Page 380 3

4 Meanwhile, Isaiah had been commanded to be a sign and portent of these events by walking naked and barefoot for three years! 4 While it is the capture of Ashdod that precipitated this action, the focus of the message is as a warning against trusting Egypt. For not only will those who trust Egypt be betrayed, but Egypt herself will not be able to stand against Assyria. Babylon, Neighbors Vs. 21:1-16 The next oracle in 21:1-10 is for the Desert by the Sea. This eventually becomes evident as Babylon (vs. 9), but it commentators debate how this title relates to Babylon. There seems to be a dual purpose to the prediction here both to serve as a warning to Judah not to turn to Babylon as an ally (as Babylon continually sought to rebel against Assyria in the 8 th century), and also as a portent of the fall of Babylon in the 6 th century. Aspects of both are seen here. Winter storm winds would blow from the Negev towards Jerusalem which serves as the metaphor for the dire vision of Isaiah of the traitor identified as Elam (at one point an ally of Babylon) and the destroyer identified as Media. Even as one watching a horror movie and knowing what will happen and trying to tell the clueless ones on the screen, so Isaiah now feels for the victims of the pending doom, but they simply continue eating and drinking in ignorance, not hearing the cry to Get up! Oswalt interprets the watchman as Isaiah looking on from Judah, while Goldingay sees it as the watchman in Elam or Media looking for the return of the marauding army to learn the outcome. The text gives the picture of riders of chariots (pairs of horses) and trains of donkeys and camels. The wait seems to be for a long time ( day after day I stand, every night I stay ) when finally the first chariot comes into view with the message of the fall of Babylon, and the fall of its idols (as in Egypt in the previous oracle). Vs address what may have been allies of Babylon, or at least affected by what happens in Babylon. First is Dumah, both the name of an Oasis on the road from Babylon to Arabia, but also can be seen as a wordplay for Edom. The image is of a different type of watchman (a different word) a night guard watching for the morning. Someone calls from Seir (Mount Seir in Edom) rather anxiously as indicated by the double question how much more until morning? It is as if these other nations are anxiously looking for the end of this dark time, and while it will come to an end, it is only a temporary stay, for another night will come. The other oracle in vs moves to the Arabian oases of Dedan and Tema who are called on to receive the refugees from these events. These are in the region of Kedar, a once powerful people, but also reduced as the others in the area. Jerusalem s Blindness Vs. 22:1-25 Again, Isaiah provides a somewhat enigmatic title. Goldingay describes these as little parables 5 that probably held more meaning for Isaiah s readers than for us today without the same background. The valley of vision seems to be a sarcastic allusion to Jerusalem. It sat on a mount where one should be able to see, but now is called a valley where one can t see and so rather derisively called the valley of vision. The apparent occasion for the current message to Jerusalem is an event of siege and deliverance but then destruction. The siege and deliverance could be the turning back of Sargon after Ashdod, or the deliverance from Sennacherib. However, some of the details also seem to point to the final destruction and exile by Babylon. In verses 1-4, there is the sound of exultation and rejoicing on the rooftops. Isaiah is dismayed by the lack of recognition of the cost of the deliverance (those who died in the siege and the leaders who fled or were captured), and also the failure to learn from the trial which means a coming destruction. 4 A portion of 3 years (minimum of 14 months according to Hebrew calculations of time spans). Also, nakedness can imply partial nudity. 5 Goldingay, John. Isaiah. Grand Rapids, MI: BakerBooks a division of Baker Publishing Group. 2001, page 127 4

5 Vs. 5-8a now describe the trampling and tumult and battering that occurred, with the chariots that descended upon them. In vs. 8b-10, Isaiah takes the inhabitants to task that they looked to their own resources to combat the siege (building the wall, finding weapons, redirecting water) rather than to the LORD in control of it all. The LORD was looking for repentance, but only found a people laughing in the face of death, not heeding what was coming. They are blind to their situation in the valley of vision. As in chapter 20 with Egypt, the second half of chapter 22 provides a concrete, historical example of the attitudes of the first half. The repetition of LORD God of Hosts in verse 15 from verse 15 indicates this connection. Here, Isaiah confronts Shebna, the steward of the palace under Hezekiah, a very powerful official, perhaps second only to the king! Isaiah is sent to Shebna apparently at the site of a tomb he is building for himself as emphasized by the repeated here in vs The fact that Shebna thinks he will die peacefully in Jerusalem and that he is off working on such a thing at such a time is an example of the ignorant attitudes just described. The problems go all the way to the top! The result is that rather than be buried in the tomb, he will be wadded up and hurled there where he will die, and his office will be given to Eliakim, a true leader of the people. And yet, as strong a leader as Eliakim is, there is a final warning that even our best leaders are not where our dependency should lie. Tyre/Sidon Vs. 23:1-18 The final oracle in this section now moves to the other great city of that time, Tyre. As Babylon was the great city on the Eastern edge of the Assyrian empire, so Tyre was at the Western edge. The primary part of the city was in a citadel on an island just off the coast which allowed it to withstand multiple attacks by Assyria and Babylon and was only truly defeated by Alexander who built a causeway to the island. The Phoenicians of Tyre had built colonies around the Mediterranean even to Tarshish thought to be an outpost in Spain. The ships of Tarshish were ships of Tyre large enough to make that journey. The scene opens with these ships returning to Tyre after a long journey, stopping in Cyprus only to learn of the fall of Tyre and so there was no home port to return to. Sidon (to Tyre as Judah was to Jerusalem) is all of the coastland of Phoenicia affected by this and is called to mourn (be silent) (vs. 2-3) and be ashamed (vs. 4). Even the sea now mourns the loss of her daughter spoken of in terms of never having given birth. As mentioned, the wheat of Egypt (Shihor is the valley of the Nile) had become a staple means of trade in Tyre as the one of the major shippers of the product from Egypt. Thus, Egypt is greatly affected by the destruction of the city. Those left are called to go to the outposts (Tarshish) and report, but it is hardly to be believed. How could this happen to Tyre! It happened because the LORD of Hosts purposed it and brought it to pass. The purpose was not so that His people in Israel might rule (as was the purpose of common city gods), but His purpose all through this section to defile the pompous pride of all glory. Essentially, there is no place beyond His reach (vs. 11). And yet, as for Egypt and Assyria, there is hope of redemption. Tyre is now portrayed as an aged, forgotten prostitute trying to bring a remembrance through her song. At the end of her travail (70 years), the LORD will visit her again and restore her fortune, but this time her harlot s wages will be transformed and acceptable to the LORD to provide for those who serve Him! Thus, all that Judah might seek for protection in other nations or in wealth is already within her grasp through her God. He is the true source of protection, and ultimately, all will come to Him even in tiny Judah for that is the place where His Name dwells. 5