Bible Commentaries
Isaiah 13

Verses 1-18

XIV

THE BOOK OF ISAIAH PART 6

Isaiah 13-23

This section is called "The Book of Foreign Prophecies,’" because it treats of the foreign nations in their relation to Judah and Israel.

There are ten foreign nations here mentioned, as follows: Babylon, Assyria, Philistia, Moab, Damascus, Ethiopia, Egypt, Dumah, Arabia, and Tyre, with second prophecies against Egypt, Ethiopia, and Babylon, and one thrown in against Israel, Judah) Jerusalem, and Shebna, each. This Shebna was probably a foreigner. He was to be degraded from his high office and Eliakim was to take his place.

The radical critics assign to this section a much later date because of the distinctly predictive prophecies contained in it. There is no question that it reflects the condition of Babylon long after the time of Isaiah, and unless one believes heartily in supernatural revelations, the conclusion that it was written much later than the time of Isaiah, is unavoidable. The author accepts it as a prophecy of Isaiah and holds tenaciously to the theory of the unity of the book.

In Isaiah 13-23 the prophet gives us a series of judicial acts on various surrounding peoples, each of whom embodied some special form of worldly pride or ungodly self-will. But Asshur-Babel was conspicuous above all the rest. After fourteen centuries of comparative quiet, she was now reviving the idea of universal empire, notwithstanding the fact that Nimrod’s ruined tower stood as a perpetual warning against any such attempt. This was the divine purpose, that God might use it for his own instrument to chastise, both the various Gentile races, and especially his own people, Israel. This was the "hand that is stretched out upon all the nations" (Isaiah 14:26), to break up the fallow ground of the world’s surface, and prepare it for the good seed of the kingdom of God. Not only are these chapters (Isaiah 13-23) thus bound together inwardly, but they are also bound together outwardly by a similarity of title. We cannot detach Isaiah 13-14 from what has gone before without injury to the whole series, because

1. It is only in these chapters that we have the full antithesis to the mighty overflowing of the Assyrian deluge in Isaiah 7-8, and Isaiah 10.

2. Isaiah 12 is a fit introduction to Isaiah 13-14, in that the deliverance of Zion, so briefly alluded to in Isaiah 12, requires a further view of the enemies’ prostration, which these chapters supply. In Isaiah 14:2-27 we find the song of triumph analogous to Exodus 15, rather than in Isaiah 12.

3. Isaiah 14:27 seems to be a fit termination of the section which began with Isaiah 7:1.

4. There are many verbal links that connect these chapters with the preceding chapters. For example, take Isaiah 10:25 and Isaiah 13:3; Isaiah 10:27 and Isaiah 13:5; Isaiah 9:18 and Isaiah 13:13, et multa al.

5. The complete cutting off of Ephraim foretold in Isaiah 7 requires a fuller revelation of the divine purpose concerning Asshur-Babylon, as its counterpoise and this is found in Isaiah 13-14.

From Isaiah 14:28 we infer that this prophecy was written toward the end of Ahaz’s reign. At that time spiritual darkness had won the conquest of the whole world. The "lamp of God" was now dark in his tabernacle. Hoshea, king of Israel, was the vassal of Shalmaneser, king of Assyria, and Ahaz had long ago surrendered himself to Tiglath-pileser. So the light of prophecy, with such a background, was very luminous now. Assyria was at this time at the height of her power, but Isaiah tells with distinctness that Assyria shall be broken in pieces in the Holy Land, and it is certain that Assyria received just such a blow in the defeat of Sennacherib’s army.

The prophet also saw the doom of Babylon, the city which was at this time the real center of the empire. He even mentions the instruments of the destruction, commencing with the Medes, who were not at this time an independent nation. Nothing can be more definite than Isaiah’s statements as to the absolute ruin of the "Golden City," which prediction at the time must have seemed to violate all probability. Yet we have abundant evidence that it was all fulfilled, both regarding the nearer event of its capture by the Medes and also the ultimate desolation of its site.

The significant word with which each of these prophecies opens is the word "burden" which has here its original and ordinary meaning. This original meaning of the word seems to be supplied from 2 Kings 9:25, where it is used to mean the divine sentence on Ahab: "Jehovah laid this burden upon him." The appropriateness of its use here is in the fact that the prophecy to which it is prefixed is usually denunciatory in character, and always so in Isaiah. It is easy to see that it here means a grievous threatening oracle. It is claimed by some that this word is used elsewhere in a good sense, as in Zechariah 12:1 and Malachi 1:1, but upon close examination of these passages in their connection it will be seen that they are denunciatory and that the word has its primary meaning in these instances also.

The reason that Babylon was given first consideration among the enemies of God’s people seems to be the fact that a divine revelation came to Isaiah at this early date (725 B.C.) showing that Babylon was to be the great enemy to be feared, as the ultimate destroyer of Judah and Jerusalem, the power that would carry the Jewish people into captivity. The main points of the denunciation against her are as follows:

1. The instruments of God’s destruction of Babylon are the far-away nations, which God himself will assemble for this work of destruction (Isaiah 13:2-5).

2. The vivid description of the sweeping devastation, which is all inclusive in the objects of its vengeance (Isaiah 13:6-16).

3. The Medes are named as the instruments to begin this work, and the permanent effects of the desolation to follow (Isaiah 13:17-22).

4. The reason for all this is God’s favor to Jacob who had been oppressed by these foreigners (Isaiah 14:1-2).

5. Israel’s parable of exaltation over Babylon reciting their oppressive work and God’s intervention which humbled Babylon and exalted Israel (Isaiah 14:3-20).

6. The final announcement of Babylon’s doom and the permanency of its desolation (Isaiah 14:21-23).

The prophecy against Assyria under this first burden consists of God’s oath of assurance to his people that his purpose already foretold concerning Assyria should stand. Babylon in the first part of the prophecy is presented as the most formidable enemy of God’s people, but it had not yet become so fearful then. But Assyria was their dread at this time. So Isaiah comes nearer home to meet their present need and assures them that they need not fear the Assyrian for God’s purpose concerning him should stand.

There are several things in this burden that call for special consideration:

1. In Isaiah 13:2-5 the prophet speaks of the mustering of the host to battle as if it were then in the process of assembling, indicating the vividness of it all to the prophet’s mind as present, though it was only a vision of the future.

2. In Isaiah 13:3 Jehovah speaks of his "consecrated ones," clearly referring to the Medes and Persians. Now in what sense were they "consecrated ones"? It means that they were the instruments of his purpose, set apart for the specific work of executing his judgment. They were consecrated, or set apart, by the Lord for this work though they themselves were ungongcious of the function they performed. There are many illustrations of such use of men by the Lord recorded in the Scriptures, two notable examples of which are Cyrua and Caesar Augustus.

3. In Isaiah 13:10 there is a reference to the darkening of the heavenly luminaries. This is an expression of Nature’s sympathy with the Lord. When he is angry, the lights of the heavens grow dark, as at the crucifixion of our Lord, and as it will be at the end of the world. So it is often the case in the time of great judgments. There seems also to be a special fitness in the expression here in view of the importance attached to the signs of the heavenly bodies by the Chaldeans at this time.

4. The desolation described in Isaiah 13:20-22 is witnessed by every traveler of today who passes the site of this once glorious and proud Babylon.

5. In Isaiah 14:9-11 we have the glad welcome given to these Babylonians in their entrance into the lower spirit world. The inhabitants of this region are represented as rising up to greet and welcome these unfortunate Babylonians. The idea of personal identity and continued consciousness after death is here assumed by the prophet.

6. In Isaiah 14:12 there is a back reference to the fall of Satan who, before his fall, was called Lucifer. Here Babylon in her fall is represented as Lucifer) the bright star of the morning from heaven. Our Saviour refers to the incident of Satan’s falling also in Luke 10:18, and we have a like picture of him in Revelation 12:7-9, all of which must be considered in the light of the analogue of Satan’s fall when he sinned and was cast out of heaven.

7. In Isaiah 14:25 Jehovah says he will "break the Assyrian in his land," which refers to the destruction of Sennacherib’s host from which Assyria never recovered. In Isaiah 14:26 the Lord explains that Assyria was the hand that he had stretched out for chastisements upon the nations of the world as they were related to Judah and Israel.

The series of burdens from Isaiah 14:28-23:18 may be viewed as an unrolling of the "purpose concerning the whole earth," just mentioned in Isaiah 14:26. Though the prophet stands on his watchtower and turns his eye around to the different points of the horizon and surveys the relation in which each nation stands to the advancing judgment, his addresses to the nations must be thought of as chiefly meant for the warning and comfort of Israel, which had too often adopted the sins of those whom she was meant to sanctify.

The burden of prophecy against Philistia is a warning to Philistia, following closely upon the death of Tiglath-pileser which brought great rejoicing to Philistia, because they thought the rod that smote them was broken. The prophet here reminds them that out of the serpent’s root there would come forth the adder. In other words, there would arise from Assyria an enemy far more deadly than the one who had been cut off, and instead of being a mere serpent he would be a fiery flying serpent. The reference is, probably, to Sargon who took Ashdod, made the king of Gaza prisoner and reduced Philistia generally to subjection. At this time the poor of Israel would feed safely, but Philistia was to be reduced by famine and the remnant slain by the Assyrians who are here referred to as "a smoke out of the north." Then God’s people will answer Philistia’s messengers that Jehovah had founded Zion and in her the afflicted would take refuge.

Some critics say that the bulk of the prophecy against Moab (Isaiah 15:1-16:12) is quoted by Isaiah from an earlier writer, and that he merely modified the wording and added a few touches here and there. To this we answer that speculations of this kind are in the highest degree uncertain and lead to no results of any importance whatever. What matters it whether Isaiah quoted or not? There is no proof that he did and it makes no difference if be did. The author will contend that Isaiah was the original author of these two chapters until the critics produce at least some proof that he quoted from an earlier author.

A brief outline of these two chapters is as follows:

1. A vivid picture of Moab’s overthrow (Isaiah 15).

2. Moab exhorted to flee to the house of David for shelter, but refuses to make the right use of his affliction (Isaiah 16:1-12).

3. A confirmation of the prophecy and its speedy fulfilment (Isaiah 16:13-14).

For the picture of Moab’s overthrow the reader may read Isaiah 15. It is a vivid account of this overthrow and cannot be well improved upon.

In Isaiah 16:1-5 we have an exhortation to Moab to take refuge with the house of David. Perhaps there is here an implication that Moab is not safe in his relation to Israel but that there would be safety for him if he would take shelter under the wings of Judah. Anyhow, there is a promise to Moab that he might find shelter and security, if only he would comply with the conditions herein set forth. But the pride of Moab was the cause of his downfall, which was utterly complete and accompanied by great wailing (Isaiah 16:6-8).

The prophet was moved to pity and tears for Moab upon witnessing such desolation and sadness as should come to this people. No gladness, no joy, no singing, and no joyful noise was to be found in his borders (Isaiah 16:9-12). Such a prophetic sight of Jerusalem made Jeremiah the weeping prophet and moved the blessed Son of God to tears. "Your house is left unto you desolate" is the weeping wail of our Lord as he saw the sad fate of the Holy City.

The time set here by the prophet for the humiliation of Moab is exactly three years, strictly measured, as a hireling would measure the time for which he would receive his pay, the fulfilment of which cannot be determined with certainty because we do not have the exact date of the prophecy, nor do we know which one of the different invasions that would fulfil the conditions is really meant. Considering the date given in Isaiah 14:28 we may reasonably conclude that the date of this prophecy was in the first or second year of Hezekiah’s reign, and may have had its fulfilment by Shalmaneser, who besieged Samaria in the fourth year of the reign of Hezekiah, sending a detachment to these eastern parts of the country.

It is said that Damascus has been destroyed and rebuilt oftener than any other Eastern city. This may account for the fact that Damascus, treated so severely by Tiglath-pileser, was again in a position to attract the attention of Shalmaneser when he advanced against Samaria. In the time of Jeremiah the city had been rebuilt, but we do not hear of any more kings of Damascus.

The burden of prophecy against Damascus includes two prophecies concerning Israel and Judah and one concerning Ethiopia, and the main points of this prophecy are the ruin of Damascus (Isaiah 17:1-3) ; only a remnant left to Jacob who would look to Jehovah, because he had forgotten the God of his salvation (Isaiah 17:4-11) ; the multitude of the heathen invaders suddenly destroyed (Isaiah 17:12-14) ; Ethiopia’s interest in these movements, and her homage to Jehovah according to which she sends a present to him (Isaiah 18:1-7).

There are several things in this burden that need special attention:

1. The language referring to the overthrow of Damascus is not to be pressed too far. Damascus was besieged and temporarily destroyed, but it revived. See Jeremiah 49:23-27; Ezekiel 27:18; and the New Testament references. Damascus is still a city of importance.

2. In Isaiah 17:12-14 we have an account of the sudden destruction of the Assyrian army which was literally fulfilled in the destruction of Sennacherib’s host (2 Kings 19:35-37).

3. There is some controversy as to what nation is referred to in Isaiah 18:2; Isaiah 18:7, but it is surprising that there should be such controversy, since the evidence is overwhelming that the nation here mentioned was Ethiopia. This is a region south of Egypt and far up the Nile. The inhabitants, though black, were not ignorant and weak, but a nation of vigor and influence in the days of Isaiah. Cf. the Abyssinians.

4. The act of homage to Jehovah by Ethiopia as mentioned in Isaiah 18:7 is not given and therefore not easily determined and can be ascertained only with some probability. There is evidence that Ethiopia was intensely interested in the downfall of Sennacherib which is prophesied in this connection, therefore, it is probable that the present was sent to Jehovah in connection with Ethiopia’s alliance with Israel which existed at this time. It is true that the conditions in Egypt at the time Isaiah gave his prophecy against it were not favorable. The government and idolatry were most securely established and the things predicted seemed most improbable, from the human point of view.

Then what the reason for a prophecy against Egypt at such a time as this? The men of Ephraim and some in Judah were at this time bent on throwing themselves upon Egypt for protection against Assyria. This was both wrong in itself and impolitic. So Isaiah was hedging against such alliance by showing the coming humiliation of the power to which they were looking for aid.

There was an element of hope in this prophecy for the Israelites. The tender sympathy expressed for penitent Egypt in Isaiah 19:20-23 must have assured the Israelites that if they would return to their God, he would be entreated of them and heal them.

The prophecy against Egypt in Isaiah 19:1-4 is a prophecy relating to the political condition of Egypt, in which Jehovah will cause civil strife and confusion, destroying the power of their idols and the wisdom of their wise, and will place over them one who is a "cruel Lord" and a "fierce king."

The fulfilment of this prophecy is found in the internal strife in Egypt during the days of Tirhakah and Psammetichus iii the early part of the seventh century B.C. and the conquering of Egypt by Esar-haddon, who was decidedly a "cruel prince" and treated Egypt with severity, splitting it up into a number of governments, yet this prophecy has been referred to Sargon, to Cambyses, and to Darius Ochus, and some think it is applicable to the successive rulers of Egypt, generally, viz: Chaldean, Persian, Greek, Roman, Saracen, and Turkish. But this is not probable.

The picture in Isaiah 19:5-10 is a picture of the distressful condition of Egypt while passing through the trying ordeal just prophesied. Then follows (Isaiah 19:11-15) a picture of the confusion of the wise men of Egypt as their wisdom is turned into folly.

There are five happy effects of this judgment on Egypt, in stages which reach a happy climax:

1. The Egyptians are stricken with fear because of Jehovah and because of the land of Judah, similar to the fear that came upon them when they were visited with the ten plagues (Isaiah 19:16-17).

2. Egypt shall learn the language of Canaan and swear unto Jehovah. The language here referred to is the Hebrew which was spoken largely in the country after the introduction of so many Jews there. The "five cities" represents, perhaps, the low and weakened condition of Egypt after the judgment is visited upon it (Isaiah 19:18).

3. The worship of Jehovah is established in Egypt (Isaiah 19:19-22). This was literally fulfilled in the building of the temple at Leontopolis by Onias IV, with special license from Ptolemy Philometor, to whom he is said to have quoted this passage from Isaiah. Here was offered sacrifice to Jehovah and the oblation, according to this prophecy. Through the Jewish law and influence the idolatry of Egypt was overthrown and they were prepared for the coming Saviour, whom they received through the evangelization of the missionaries in the early centuries of the Christian era.

4. The consequent union of Egypt and Assyria in worship (Isaiah 19:23).

5. The unity and equality of the nations in blessing. This and the preceding stage of this happy effect finds a primary fulfilment in the wide-spread influence of the Jews over Syria and the adjacent countries under the Syro-Macedonian kings, as well as over Egypt under the Ptolemies. But a larger fulfilment is to be found in the events at Pentecost, which sent devout men back from Jerusalem into Egypt and Libya on one side, and into Parthis, Media, Elam, and Mesopotamia, on the other, to tell how God, having raised up his Son Jesus (the Prince and Saviour), had sent him to bless the Jews first, and in them all nations.

The prophecy of Isaiah 20 is a prophecy against Egypt and Ethiopia, who were the hope of Israel in alliance, to be delivered from Assyria, which the prophet labored to prevent. It consists, (1) of the historical circumstance. This is related in Isaiah 20:1 which gives the date at the year in which Tartan came to Ashdod, etc. (2) Isaiah’s symbolical action and its meaning (Isaiah 20:2-4). This was a common occurrence with the prophets. Here the action symbolized the humiliating captivity of Egypt and Ethiopia which was fulfilled either by Sennacherib or by Esarhaddon and Ashurbanipal. (3) The reason for this visitation upon Egypt and Ethiopia, viz: Israel looked to these powers instead of Jehovah and they could not be blessed while they were in alliance with backslidden Israel. So the Lord was taking care of Israel in his dealings with Egypt and Ethiopia.

"The burden of the wilderness of the sea" (Isaiah 21:1-10), is a prophecy against Babylon and contains a vivid description of the marshalling of forces against Babylon for her destruction, the overwhelming sympathy of the prophets, the expelling of sensual security, instructions to the Lord’s watchman, the fulfilment, and the final declaration. The forces marshalled for her destruction are the Medes and Elamites under Cyrus and the prophet leaves us not in doubt that the reference here is to Babylon. There can be no mistake that this prophecy has its fulfilment in the capture of Babylon by Cyrus. All this is because of her relation to Israel and therefore the encouragement of God’s people and the glory of the one eternal Jehovah.

"The burden of Dumah" is generally conceded to be a prophecy against Edom, because the word "Seir" occurs in it as the place from which the one is represented as calling to the prophet. The word "Dumah" means silence and is used allegorically, "of the Silent Land" of the dead (Psalms 94:17), and refers here, perhaps, to the silent or low state of Edom at this time. In this burden someone is represented as calling to the prophet out of Seir, "Watchman, what of the night?" To which the watchman replied, "There is a brighter day ahead, but it is to be followed by a period of darkness for you; if you will repent, you may do so."

The prophecy against Arabia is a prophecy of the desolation to come upon Arabia and her borders, deranging their commerce and causing flight and privation, which would be accomplished in one year. The date of the prophecy is not very well determined but the fulfilment is found in Sargon’s expedition into Arabia during which the caravans had to leave their regular routes and "take to the woods."

"The burden of the valley of vision" (Isaiah 22:1-25) is a prophecy against Jerusalem in which we have set forth a vivid picture of the revellings of the city (Isaiah 22:1-4) ; then a description of an outside foreign army threatening the city, causing surprise, and a hasty preparation for the siege (Isaiah 22:5-11); instead of humbling themselves, putting on sackcloth and weeping, and appealing to God’s mercy, they try to drown care in drink and sensual enjoyment (Isaiah 22:12-14) ; then follows the degrading of Shebna from his high office and the placing of Eliakim in his position (Isaiah 22:15-25). The events herein described were fulfilled either in Sennacherib’s siege of Jerusalem or in that of Nebuchadnezzar. There are some difficulties in fitting this prophecy to either siege and in matters where we have such limited knowledge it does not become us to be dogmatic. Some parts fit one better, and other parts fit the other better, but all things considered, the author is inclined to believe that this prophecy refers to the Assyrian invasion.

There are three distinct paragraphs given to the burden of Tyre (Isaiah 22:13): (1) The greatness of Tyre as a city of commerce and the wail of distress for the fate of the city; (2) Jehovah’s purpose to cause this destruction and stain the pride of all her glory; (3) Babylon, an example of what will come to Tyre and the promise of Tyre’s returned prosperity after seventy years. After this period Tyre will revive and be of service to Jehovah’s people. The first part of the prophecy fits into the history which shows the many reverses of this city and may refer to the Babylonian siege specifically. The last part of the prophecy may have its fulfilment in the orders of Cyrus to the Tyrians to rebuild the Temple, and the Tyrian ships were of incalculable aid in disseminating Judaism before Christ and Christianity since Christ.

QUESTIONS

1. What is the section (Isaiah 13-23) called and what the appropriateness of the title?

2. What the foreign nations mentioned in this book of prophecies and what additional prophecies thrown in?

3. What the position of the radical critics relative to this section?

4. What the connection between the parts of this section?

5. What the special connection between Isaiah 13-14 and the preceding section?

6. What the date of the prophecy in Isaiah 13-14, what the conditions both in Israel and Judah, and also in the other nations, at this time, and what the sure light of prophecy in this dark hour?

7. What the significant word with which each of these prophecies opens, what its meaning, and what its appropriateness in this connection?

8. Why was Babylon given by the prophet first consideration among the enemies of God’s peoples and what the main points in this denunciation against her?

9. What the prophecy against Assyria under this first burden and why put in here?

10. What the special things to be noted in this burden?

11. How may the series of burdens from Isaiah 14:28 and Isaiah 23:18 be viewed and what the object of the warnings?

12. What the burden of prophecy against Philistia and how is the destructive work upon the country here described?

13. What say the critics of this prophecy against Moab (Isaiah 15:1-16:12) and what the reply?

14. Give a brief outline of these two chapters.

15. Give the picture of Moab’s overthrow?

16. What the exhortation and promise to Moab in. Isaiah 16:1-5?

17. What the cause of the downfall that was to follow?

18. How did this sight of the future destruction of Moab affect the prophet and what examples of other such sympathy in the Bible?

19. What the time fixed for the humiliation of Moab and when its fulfilment?

20. What is a remarkable characteristic of Damascus, and for what does it account?

21. What does this burden against Damascus include and what the main points in it?

22. What are the things in this burden that need special attention?

23. What the conditions in Egypt at the time Isaiah gave his prophecy against it?

24. What is the reason for a prophecy against Egypt at such a time as this?

25. What element of hope in this prophecy for the Israelites?

26. What the prophecy against Egypt in Isaiah 19:1-4 and when was it fulfilled?

27. What the picture in Isaiah 19:5-10?

28. What is set forth in Isaiah 19:11-15?

29. What the important and happy effects of this judgment on Egypt?

30. What the prophecy of Isaiah 20 and what its contents?

31. What "The burden of the wilderness of the sea" (Isaiah 21:1-10), and what its striking points?

32. What is "The burden of Dumah" and what its interpretation?

33. What the prophecy against Arabia and when the fulfilment?

34. What "The burden of the valley of vision" (Isaiah 22:1-25), and what the salient points in the prophecy?

35. What the outline of the burden of Tyre and what the salient points of the interpretation?