Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

13:1 oracle. A prophetic message (cf. 2:1). Isaiah sees in the prestigious culture of Babylon the proud evil that sets the whole world against God (13:11, 19; cf. Gen. 11:1-9; Isa. 14:26; Dan. 4:30; Rev. 14:8; 17:5; 18:2-3).

13:2 raise a signal. God arouses human action against Babylon.

13:3 my consecrated ones. The enemies of Babylon do not consecrate themselves to God; he consecrates them to his own purpose (cf. 10:5-15; 45:1).

13:4 The Lord of hosts. The commander-in-chief of all human armies.

13:5-6 As the ESV footnote explains, the whole land can also be translated "the whole earth" (likewise v. 9). the day of the Lord. Cf. 2:12; for this expression, see note on Amos 5:18-20.

13:9 land. See note on vv. 5-6.

13:10 For the stars of the heavens and their constellations will not give their light. See Matt. 24:29; Rev. 6:12; 8:12. The Lord does not limit his rule to his people alone, nor even to the earth. He rules over all (cf. Ps. 103:19).

13:12 This refers to the thorough destruction of "the arrogant" and "the ruthless" of v. 11.

13:14-15 Though worldwide, God's judgment reaches individuals (cf. Deut. 29:18-20).

13:17 The Medes conquered Babylon in 539 b.c. (cf. Jer. 51:11; Dan. 5:30-31). no regard for silver. These attackers cannot be bribed to withdraw.

13:19 The final end is made visible in the judgments of history.

13:20-22 It will never be inhabited. See note on Jer. 50:39-40. Animals live there because people do not. This eerie scene contrasts with the "splendor and pomp" of Isa. 13:19 and the messianic paradise of 11:6-8 (cf. similar imagery in 34:11-15; Jer. 50:39; 51:37; Zeph. 2:14-15; Rev. 18:2).

14:1-2 God reverses the roles of all oppressors with his persecuted people. God reestablishing the glory of his people, for his own glory, is an important element in Isaiah's message (e.g., ch. 62).

14:1 For the Lord will have compassion. Judgment (ch. 13) clears the way for God's compassion. will again choose Israel. God restores them to his purpose of grace. sojourners. Gentiles who live among the people of Israel; see Ex. 23:9; Deut. 10:19. God's people multiply as outsiders join them (cf. Isa. 2:2-4; 56:3-8).

14:2 the house of Israel . . . the Lord's land. God's people become the predominant culture of the world (cf. 45:14; 49:22-23; 60:1-16; 61:5-7). slaves. The oppression of God's people by foreign nations will be reversed. This is probably not a reference to literal slavery but is a poetic symbol of Gentiles being welcomed (at some time in the future) among God's people and gladly taking places of service in God's kingdom. Some interpreters hold that the future fulfillment of this prophecy will take place in a millennial kingdom, where Christ's servants reign with him over the nations (cf. Luke 19:17; Rev. 20:4, 6).

14:3-21 God's people have the last laugh on their archenemy (cf. Revelation 18-19).

14:4 the king of Babylon. The royal figure, personifying Babylonian arrogance, is dismissed with the taunts of his victims, not immortalized in the praises of his admirers.

14:12-15 fallen from heaven, O Day Star, son of Dawn! Using rich poetic imagery, the king of Babylon is addressed with sarcastic irony. From the great heights of his pride, arrogance, and rebellion against God, his downfall brings him to the depths of Sheol. the mount of assembly in the far reaches of the north. In Canaanite mythology, the gods sat in assembly on a northern mountain (cf. Ps. 48:1-2). like the Most High. See Gen. 3:5; 11:4. Some have seen here a poetic allusion in which the fallen king of Babylon is likened to a fallen Satan. At the minimum, the extravagant pretensions of the king of Babylon are graphically and poetically portrayed, from the heights of God-defying arrogance ("I will make myself like the Most High") to the depths of destruction in the far reaches of the pit. (See also note on Ezek. 28:11-19.)

14:21 Babylon's proud royal line will end forever, while Isaiah expects David's royal line to last forever and to bless all mankind (9:6-7; cf. Psalm 45; 72).

14:22-23 With three declarations of divine resolve--declares the Lord--the true Ruler of history vows to sweep the dynasty of Babylon away into oblivion, preserving no remnant.

14:24-27 The oracle concludes by applying its principles to the manifestation of Babylonian evil threatening in Isaiah's time, namely, Assyria. God's plan and purpose has the last say in his world; not even the great might of Assyria can prevent him from carrying out his plan.

14:25-26 As the Lord will eventually punish the world for its Babylonian evil (13:11), so, on a smaller scale and sooner, he will break the Assyrian in my land (see chs. 36-37). This interim fulfillment of his word encourages faith in the ultimate fulfillment of all that he says concerning the whole earth. Moreover, "in my land" implies that the only true safety is found among God's people, whatever their lot at any given time.

14:28 the year that King Ahaz died. Around 715 b.c.

14:29 God warns Philistia not to gloat that the rod that struck you is broken, referring either to the Davidic dynasty, which Ahaz had reduced to puppet status under Assyria, or to the Assyrian Empire, which itself had suffered a setback. The interpretation of the serpent's root . . . adder . . . flying fiery serpent depends on the identification of "the rod." In any case, the future of Philistia is nothing to rejoice over.

14:30-32 God decrees safety for his own but fear for Philistia, without a remnant. Assyrian invasion comes out of the north. The only refuge is in Zion, the city of God, weakened though it is, because here alone God maintains his purpose of grace.

15:1-9 Moab is devastated by a sudden attack on its villages. Even God mourns for them (vv. 5-9; cf. Ezek. 33:11). For the location of these villages, see map.

15:2-3 On every head is baldness . . . sackcloth. An expression of mourning (cf. 22:12; Jer. 48:37-39; Lam. 2:10).

15:9 lion. The remnant of Moabites who escape the oncoming human invaders are met by a lion sent by God.

16:1-5 Fugitive Moab begs Zion for asylum. Moab had historical ties with the people of God (Gen. 19:30-37; Ruth 1:1-4; 4:13-17; 1 Sam. 22:3-4), but Moab's interest in Zion is not spiritual.

16:1 the lamb. A token of tribute (cf. 2 Kings 3:4).

16:4-5 When the oppressor is no more . . . then a throne will be established. God's reply to Moab's plea for safety from Assyrian oppression is the messianic throne of David, full of divine integrity but also demanding submission (cf. 9:7; 11:4-5, 10; 55:3).

16:6-12 Moab's pride is their doom, portrayed as a vineyard cut down. God is moved to compassion by their sufferings (vv. 9, 11), though he is the one who ends their happiness (v. 10). Verse 12 echoes 15:1-2, emphasizing the futility of misplaced religious trust in the face of disaster. Therefore (16:7, 9, 11). Three consequences flow from Moab's proud rejection of the Davidic throne (cf. Jer. 48:42).

16:13-14 As a token of ultimate fulfillment, God declares a more immediate fulfillment of his word. In three years, Moab's pride will be broken, presumably under Assyrian invasion around 715 b.c.

17:1 Damascus will cease to be a city. It was destroyed by Assyria in 732 b.c., after a terribly destructive siege.

17:1-3 The words behold (v. 1) and declares the Lord of hosts (v. 3) solemnize the decree.

17:2 None will make them afraid, not because of peace but because the cities . . . are deserted.

17:3 like the glory of the children of Israel. See vv. 4-6.

17:4-11 A threefold use of in that day unites these verses. Israel's fraudulent glory brings them low (vv. 4-6), a remnant returns to God (vv. 7-8), and human power is discredited (v. 9). Verses 10-11 explain Israel's fall as a spiritual, not a political, miscalculation.

17:5-6 Stripped nearly clean after reaping and then gleaning, only the topmost fruit on a tree would be left. Even so, the Lord God of Israel will preserve, through judgment, a remnant of his people.

17:7-8 The faith that marks the remnant fixes its devoted attention on their Maker for all that he is and rejects all rivals of their own making. Asherim. Canaanite fertility idols (cf. Deut. 16:21; 2 Chron. 34:3-7; Isa. 27:9).

17:9 The Canaanites had deserted their cities centuries before because at that time Israel trusted in the power of God (cf. the book of Joshua), but Israel foolishly came to trust in the same human power that they themselves had defeated.

17:10 the vine-branch of a stranger. Perhaps a metaphor for Israel's alliance with foreign Damascus.

17:12-18:7 The prophetic horizon broadens to include the whole world, for the God-forgetting folly made obvious in the Syro-Ephraimite alliance (17:10-11) is universal.

17:12-14 Ah draws attention to the nations--mighty, restless, and destructive, but scattered by the mere rebuke of the sovereign God (cf. chs. 36-37).

18:1-7 Another Ah urges the world to acknowledge the Lord of hosts in Zion.

18:1 land of whirring wings. Perhaps buzzing insects, suggesting an exotic location. "Cush," also known as Nubia or Ethiopia (though not the same as modern Ethiopia), designates a region of northeast Africa along the Nile, which corresponds to present-day southern Egypt and northern Sudan, and is located northwest of present-day Ethiopia (cf. 11:11; Ezek. 29:10). Therefore beyond the rivers of Cush likely refers to a region near modern Ethiopia (see also note on Isa. 18:2).

18:2 Go. Isaiah overhears the world's response to emergency--securing its position, or trying to, through political alliance with formidable human power.

18:3 Isaiah calls the whole world to redirect its attention to the unmistakable signs of God's activity in history.

18:4-6 Working as silently as heat or dew, God frustrates human attempts at securing the world without him. He watches until the moment is right, and then acts. This is the truth underlying the appearance of human might in history.

18:7 At that time. That is, when God consummates history with the victory of his own kingdom (either, as some would hold, at the time of the future millennial kingdom [see note on Rev. 20:1-6], or, as others would hold, when God establishes the new heavens and new earth [see Rev. 21:1]). tribute will be brought to the Lord of hosts. Gentile nations will worship God and give of their wealth to honor him (cf. Isa. 2:2; Rev. 21:24). The twofold mention of the Lord of hosts signals that God's purpose of grace for the nations will triumph by his power alone (cf. Ps. 68:28-35; 87:1-7; Isa. 2:2-4; 11:10; Acts 11:18; Rev. 7:9-10).

19:1-15 God reveals his purpose against Egypt.

19:1-4 Egypt disintegrates from the inside (vv. 1-3) and is oppressed from the outside (v. 4).

19:1 the Lord is riding on a swift cloud. God approaches Egypt with power above human powers (cf. Deut. 33:26; Ps. 18:10-15; 68:33-34; 104:3-4). (Ugaritic literature employs the same descriptive title for the god Baal: "Seven years Baal will fail, eight years the rider of the clouds, no dew, no rain." Why would Isaiah ascribe a characteristic of Baal to Yahweh? It is an implicit criticism of Baalism: Baal does not ride on the clouds in the heavens; Yahweh does!) the idols . . . the heart. See Ezek. 14:3.

19:4 a hard master. Egypt suffered under tyrants from various nations in the following centuries.

19:5-10 Egypt's primary natural resource and economic base was the Nile.

19:11-15 Egypt was famous for its wisdom (cf. 1 Kings 4:30).

19:12 your wise men. Human expertise, however brilliant, fails before the overruling purpose of God.

19:13 Zoan and Memphis were the most prominent cities along the Nile River in northeastern Egypt.

19:15 head or tail. Cf. 9:14-15.

19:16-25 The Lord will eventually restore Egypt, and the nations. This section is marked by a sixfold use of in that day, placing its fulfillment in an undated but inevitable future.

19:16-17 God's powerful hand reverses the roles of fearful Judah and mighty Egypt.

19:16 the Egyptians will be like women, and tremble with fear. In the face of the Lord's powerful opposition, the Egyptian soldiers would lose all courage for battle (portrayed as a manly virtue).

19:18 Isaiah envisions a Godward movement spreading from five cities in Egypt to that entire nation (v. 19) to the entire world (v. 23). speak the language of Canaan. Egyptians, who were prejudiced against Hebrews (Gen. 43:32), will adopt their language, melding with God's people as one (cf. Gen. 11:1-9). the City of Destruction. See ESV footnote, giving a strongly attested textual variant, "City of the Sun," which would refer to Heliopolis, the center of the worship of Ra, the Egyptian sun-god. A culture of idolatry will swear allegiance to the Lord.

19:19-22 Egypt experiences God's saving intervention, just as Israel did during the period of the judges.

19:20 a savior and defender. See Judg. 3:9; 1 Sam. 12:11; Neh. 9:27; Isa. 43:11.

19:21 Cf. Ex. 7:5. Rather than acting like Pharaoh, whose hardened heart refused to allow God's people to worship (Ex. 3:18-19), Egypt too will worship.

19:22 striking and healing. Striking in vv. 1-15, healing in vv. 16-25.

19:23 the Egyptians will worship with the Assyrians. A remarkable change in two of Israel's worst enemies: they too will worship the one true God. The whole world--represented by Egypt and Assyria, at either end of Isaiah's historical landscape--unites in worship.

19:24-25 God's overflowing blessing unites the entire world as his own (cf. Gen. 12:1-3; Gal. 3:7-9, 26-29; Eph. 2:11-22; 3:6; Col. 3:11; Rev. 7:9-10).

20:1-6 The Lord will soon expose the futility of man-centered hopes. An interim fulfillment encourages confidence in God's longer-term promises.

20:1 In the year. 711 b.c. the commander in chief. See 2 Kings 18:17, where "the Tartan" translates the same Hebrew word (Hb. tartan). Sargon (II) was king of Assyria, 722-705 b.c. Ashdod. A Philistine city (cf. 1 Sam. 5:1). The Assyrian defeat of this city was relevant to "Egypt and Cush" (Isa. 20:3) because Ashdod had relied on promises of Egyptian support against Assyrian attack, but Egypt reneged. How then can Egypt--no match for Assyria--be trusted (cf. 30:1-5; 31:1-3)? (This Ashdod campaign of 712/711 b.c. is documented in the Assyrian Annals of Sargon II from Khorsabad. The Annals confirm that Sargon II sent a military commander to capture Ashdod while he remained in his capital city. Excavations at Ashdod have uncovered fragments of an inscribed pillar of Sargon II, and it is a duplicate of a victory pillar found at Khorsabad. In addition, remains of skeletons of 3,000 persons have been found that probably died in Sargon's conquest of the city.)

20:2 naked and barefoot. Like a prisoner of war (cf. 2 Chron. 28:14-15). The prophets at times acted out their messages with dramatic and even bizarre behavior (cf. 1 Kings 18; Jeremiah 13; 19; 27-28; 43; Ezek. 3:22-5:17; 12:1-20; 24:15-27).

20:3 a sign and a portent. See 8:18. The three years need not imply that Isaiah did this continually; he may have done it intermittently as an acted out prophecy (see notes on Ezek. 4:4-6; 4:10).

20:4 the nakedness of Egypt. The sight of such captives revealed Egypt's spiritual plight.

20:5-6 they . . . the inhabitants of this coastland. The various peoples depending on Egypt for aid against Assyria. And we, how shall we escape? Isaiah asks his people to arrive at the obvious conclusion: there is no deliverance for them except in God.