It is clear that, when God acts in judgment, He begins at the
innermost circle. It was so in the days of Jerusalem, as we see in
Ezekiel 9: 6 and the same principle holds good in New Testament times,
as stated in 1 Peter 4: 17. In Isaiah we have seen the predictions of
judgment first uttered against Israel, though with promises of
restoration and glory in their Messiah. After this follows the judgment
of the nations surrounding Israel.
We have seen Babylon head the list, to which judgment is
prophetically meted out without any promise of restoration. Now in
Isaiah 15 and 16, Moab comes into view, a people that in its origin
stood in a distant relationship with Israel. Against them too judgment
is pronounced but with a note of sympathy (see, Isa. 15: 5) which is
altogether absent in the case of Babylon. The Moabites were a pastoral
people but dwelling on high ground east of the Dead Sea and strongly
fortified. In verse 1, Ar is the city and Kir the fortress. All should
be laid waste.
The prophecy refers to judgment which would speedily fall on Moab in
view of their haughty pride, as the last verse of Isaiah 16 shows. The
opening verse of that chapter also refers to the tribute that Moab used
to pay, as we see in 2 Kings 3: 4. Yet in part the prophecy also refers
to the last days, for verse 5 looks on to a King "in the tabernacle of
David," whose throne will be established, and who will be "hasting
righteousness" Before that hour strikes God will have a people whom He
calls His, though they are "outcasts" in the earth, and Moab will do
well to give them shelter. That Moab will exist in the last days is
made clear in Daniel 11: 41 as we saw also in our prophet, when
considering Isaiah 11: 14.
In the days of Isaiah, Damascus had been allied with the ten tribes.
Its "burden" fills the three verses that open Isaiah 17. The prophetic
strain however quickly passes from Damascus to the children of Israel
for disaster was to come on both, since both had united in alliance
against Judah. The figure is used of harvest, whether of corn or of
grapes, which would leave them poor and thin, yet a remnant would be
left, like a gleaning of grapes or a few berries on an olive tree, and
that remnant will turn their eyes to "the Holy One of Israel," and away
from the idolatrous things that formerly held them.
All this found a fulfilment in days immediately ahead, yet will have
an ampler fulfilment in the last days yet to come. The prediction about
the "pleasant plants," or "plantations," and the "strange slips " is
often referred to in connection with the recent doings of Jewish
immigrants in Palestine. They have indeed been busy with plantations in
their agricultural colonies and have imported vast quantities of vine
cuttings from other lands in order to re-establish vineyards.
But look at verse 11, which predicts that, though this work will
have a promising beginning, it will suffer a crushing blow. And, how?
By a great and antagonistic uprising among the nations, of which the
rest of the chapter speaks. Here doubtless we have a brief yet
comprehensive sight of the final convulsions among the nations, when
God will make Jerusalem "a cup of trembling" and a "burdensome stone"
to all the peoples round about, and "gather all nations against
Jerusalem to battle" (Zech. 12: 2, 3; Zech. 14: 2). Jerusalem and the
Jews will indeed be heavily chastised, but the proud nations themselves
will meet ultimately the fury of God and be scattered before Him, like
chaff or thistle-down is blown away by a whirlwind. As we view present
doings in Palestine let us not forget this solemn prediction.
Isaiah 18 opens with a call to a distant land that is to serve God's
purpose in the last days, helping to re-gather Israel. Verses 4-6,
appear to be parenthetical, so that verse 7 is connected with verse 3.
Both verses 2 and 7 speak of a people "scattered and peeled [or
ravaged]," who without a question are those we now know as Jews. Our
chapter indicates that, when in the last days God gives the signal for
their re-gathering, there will be a distant people with ships who will
do what they can to help them. But the parenthetical verses show that,
though God overrules this, He is not directly acting in it. He retires,
as it were, saying, "I will take My rest," observing what is taking
place, but ultimately bringing disaster upon it all, as we saw in the
previous chapter.
And yet, in spite of all this, the scattered and ravaged people will
be recovered and brought as a present unto the Lord. Verse 7 does not
tell us how this is to be accomplished after the failure of the earlier
attempt. When we read Matthew 24: 31, we find the Lord shedding light
on this matter. The people who will be brought thus as a present to the
Lord, will be "His elect," and not just an assortment of patriots and
fugitives, as we see at present. And they will be brought "to the place
of the name of the Lord of Hosts, the mount Zion." Alas! Jerusalem as
it is at present cannot be designated thus. It is the place where Jews
are reassembling, hoping to display the greatness of their own name,
while still rejecting their Messiah.
The Jew has yet to discover the meaning of "the mount Zion;" namely,
grace flowing out from God, rather than merit through law-keeping,
achieved by themselves. The Apostle Paul realized this, as we see at
the end of Romans 11. They have been shut up in unbelief, "that He
might have mercy upon all." The contemplation of this over-abounding
mercy to Israel moved Paul to the doxology, concerning God's wisdom and
ways, with which that chapter closes.
We resume the "burdens" on the surrounding nations, as we read
Isaiah 19. Egypt, that had so much to do with Israel and its history,
now comes before us. Again we notice the feature so common in these
prophecies: the predictions soon pass from more immediate judgments to
those that will mature at the end of the age. History tells us that
soon after Isaiah's day Egypt did fall from her former high estate, and
things recounted in verses 1-10, came upon them. The princes of Zoan
did become fools, though in the days of Moses long before "the wisdom
of Egypt" was highly regarded.
Yet in the latter part of this chapter the terms of the prophecy go
beyond anything that has transpired in the past, and so look on to the
end of the age. This is corroborated if we turn to the closing part of
Daniel 11, where "the king of the south" represents Egypt, and we are
told how Egypt will yet be overrun and plundered by "the king of the
north" in the last days. In those days "the land of Judah shall be a
terror unto Egypt," and this certainly has not taken place yet, though
it may do very soon.
Out of all this discipline, which yet is to fall on the land of
Egypt, some spiritual good will come. Egypt has been in the past well
filled with altars to their false gods and with pillars erected in
honour of their despotic kings. It is going to have an altar to the
Lord in its midst and a pillar to the Lord on its border. Not many of
either, you notice, but one only, for by then they will acknowledge the
one true God. Though He smites them for their sins, He will heal them
and send them a deliverer, At the last Egypt will know and do homage to
Jehovah.
The three closing verses of this chapter are a remarkable prophecy,
for Assyria - the king of the north, of Daniel 11 - was the great
oppressor of Israel in the days of their kingdom, just as Egypt was the
oppressor in the days of their early servitude. In the last days all
the enmity will be banished. An highway with free communication will
extend between them, and Israel will be in the centre. Egypt will be
blessed as "My people:" Assyria as "the work of My hands;" Israel
acknowledged as "My inheritance." To be Jehovah's inheritance is
something greater than to be His people or His handiwork, yet all here
is connected with God's purpose for earthly blessing. What is stated
does not rise to the height of Ephesians 1: 18, or Colossians 1: 12,
yet it does enhance our sense of the mercy of God as we note that
finally He will act in blessing to both peoples, who have been in the
past, and will yet be, Israel's inveterate enemies.
The short Isaiah 20 brings us back to events that
were to happen, shortly after Isaiah was bidden to enforce his prophecy
by a peculiar action. He foretold the coming overthrow of Egypt by his
walking naked and barefoot. Other prophets, such as Hosea, were
instructed to support their words by actions. The object in view was to
bring home to the inhabitants of this "isle," or "coast," that is,
Palestine, that it was folly to put their trust in Egypt for
deliverance from Assyria. It will doubtless be the same in the last
days, as we see in Daniel 11: 36-45, where "the king" of verse 36, who
will evidently be in Jerusalem, will find no help in "the king of the
south against the assault of "the king of the north."
In Isaiah 21 we return to the doom of Babylon. It is to be "the
desert of the sea." In Jeremiah's prophecy against the city he says,
"The sea is come up upon Babylon" (Jer. 51: 42), which helps to explain
the expression. Babylon would be swamped by the sea of nations and
become a desert. In verse 2 the call comes to Elam and Media to go up
and besiege, helped to the spoil by treachery. Verses 3-5,
prophetically describe in the most graphic language the scenes of
revelry, turning into confusion and terror, which are described for us
in Daniel 5. Then the prophet foresees a watchman, who from an oncoming
chariot gets the tidings of the fall of Babylon, and announces it with
a voice like the roar of a lion.
The burden of Dumah is compressed into very few words. He was, as
Genesis 25: 14 shows, of the stock of Ishmael, and Seir was a
dwelling-place of the sons of Esau. These "burdens" on the various
peoples were bringing upon them a "night" of Divine displeasure. What
was the prospect that lay before them? The answer was indeed prophetic.
A morning was surely coming, but a night was coming also. The morning
will be for those who fear God and are subject to Him: the night for
those who are His foes.
In other scriptures very strong judgment is pronounced against Seir,
but verse 12 here indicates that a door of mercy will open to them. If
any have a desire to enquire of God they may do so. And if, as the
result of enquiry, any desire to return, they may do so. They are even
invited to "come." In these words we discern an indication and forecast
of that grace, which comes to light so fully in the New Testament
Gospel.
At the close of the chapter Arabia comes under judgment. Disaster
should overtake them too, but not in such overwhelming "fashion as in
the case of Babylon. Their mighty men should be "diminished," and there
should be a "residue," and not a complete destruction. It is striking
that of all these burdens the one upon Babylon is the most complete
without any hope of recovery. So also in Revelation 17 and 18, the
"Mystery" Babylon is going to be completely destroyed and not a trace
left.
But Jerusalem too must come under judgment, as we see in Isaiah 22;
and here again, as is so often the case, and particularly when Israel
is in view, we find a double fulfilment contemplated. The prophet sees
the city, once full of joy, now full of misery and sorrow. It was "the
valley of vision," but now the vision had perished, and the valley was
full of besieging chariots. And in this dire emergency instead of
turning to God in repentance and seeking His mercy, they busied
themselves in taking all the measures of defence that they knew, and
then settled down to enjoy themselves, even if death came on the morrow.
"Let us eat and drink; for tomorrow we shall die" is the reckless
cry of men who know there is danger ahead, but are determined to have
their fling before it arrives. The Apostle Paul quoted these words in 1
Corinthians 15: 32, showing that if this transient life were all, and
there were no resurrection of the dead, such a reckless attitude might
be justified. We have come to an age in the world's history when men
are aware of awful dangers ahead, and with no real faith in the
resurrection world, this ancient saying is in control of their lives.
With no fear of God before their eyes, millions are determined to get
all the pleasure possible out of life with the hope that death ends
all. We are to be marked by a spirit which is exactly the opposite of
this, and to be always abounding in the work of the Lord, knowing that
there is the resurrection world, and that our labour is not in vain in
the Lord.
Let us also remember that in an emergency it would be quite natural
for us to do in principle what Israel was doing, as the enemy
threatened them. They adopted what looked like wise military strategy
instead of turning to God, which would have involved weeping, sackcloth
and repentance, such as marked Nineveh in Jonah's day. The flesh in us
would prefer policy, that appears so wise, rather than penitence, that
costs so much to our pride.
This thought is emphasised by the episode regarding Shebna and
Eliakim, recorded at the end of the chapter. Shebna was a man with much
riches passing through his hand for he was the treasurer. Thus he had
distinction in this life and building for himself "a sepulchre on
high," he desired to perpetuate his memory when his life was over.
Self-exaltation was evidently his aim. He was rejected, and God would
dispossess him so effectively that the chariots of his glory would turn
out to be the shame of his lord's house, as we see at the end of verse
18.
Shebna then was rejected and Eliakim, whose name appears to mean,
"God is setting up," was to take his place. This transfer actually took
place during the reign of Hezekiah, according to the word of the
prophet, but we see in it a parable of what will take place at the end
of the age, when the self-exalting "man of sin" will be violently
turned and tossed to destruction, and the once rejected Christ shall be
exalted and established. Of Him Eliakim, in this incident, was a faint
type.
This is evident when we read Revelation 3: 7, and note how our Lord
claims for Himself the very things that are said of Eliakim in verse 22
of our chapter. He it is who is worthy to have the government laid upon
His shoulder not only of Jerusalem and Israel but of the whole
universe. He it is who will hold the key of David and will unlock and
bring to light and establish "the sure mercies of David," of which we
read in Isaiah 55. Eliakim doubtless had a place of much authority
under Hezekiah, but the graphic and conclusive figures, we find here,
go far beyond him.
Notice three things. First, the key and the opening or shutting of
the door, which no man can reverse. No such door has ever yet been
found under the control of mere man. The authority and power indicated
is Divine.
Second, "the nail in a sure place." What place on earth is sure?
Where has such a nail been found? The nail moreover is to be "for a
glorious throne to his father's house," and to have "all the glory of
his father's house" hung upon him. Great statements these! They only
find proper fulfilment in our Lord Jesus Christ, for indeed, not only
the glory off the house of David hangs upon Him, but also the glory of
God that is found in redemption.
But now, third, there comes the paradox. The nail that is fastened
in the sure place is to "be removed, and be cut down and fall." Here
surely we have one of those partly hidden references to the rejection
and death of the Messiah, which the Old Testament furnishes. In the
light of the New Testament all becomes clear. He will be manifested as
the Master of every situation, and as the One upon whom everything
hangs in the coming age, just because,
"By weakness and defeat
He won the meed and crown."
So in the end of our chapter we have a reference prophetically to
the removal of the man of sin and the establishment of God's Man - the
Son of Man - in His excellence, maintaining the glory of God and the
blessing of men.
The series of burdens ends in Isaiah 23 with "The
burden of Tyre." In those days this very ancient city was the great
centre of trade and commerce. This is quite evident in verse 8 of our
chapter. In the days of David and Solomon its kings had been very
favourably disposed and helpful, but its great wealth and prosperity
had wrought corruption, as seems always to be the case in this fallen
world. In this chapter Isaiah predicts a period of disaster and eclipse
that should come upon the city, but with some respite at the end of
seventy years.
The great Nebuchadnezzar laid siege to Tyre and this is referred to
in Ezekiel 29: 18, which speaks of his having "no wages" for the long
years he spent over it, for the Tyrians had time to remove all their
treasure. Still judgment from God did come on the proud and rich and
joyous city, and her glory departed.
The comparative mildness of the burden on Tyre is accounted for, we
believe, by the fact that it was not an oppressor of Israel. It
presents to us a picture, not of the world as oppressing and enslaving
the people of God, but as the scene of man's successful and opulent
activities in forgetfulness and independence of God.
Thus, in the chapters we have been considering, we have seen the
world in all its aspects, both secular and religious, brought under the
judgment of God. Yet in the midst of the judgments are a few bright
flashes of light, which direct our thoughts to the One in whom is found
the centre of all blessing-CHRIST.