II. PROPHECIES AGAINST OTHER NATIONS WHICH DO NOT TRUST IN THE LORD OF HOSTS (15:1-23:18)
A. The Oracle (Burden) Against Moab (15:1-16:14) - Moab receives the second longest of Isaiah's prophecies against the nations. The Moabites were descendants of Lot by his daughter. Their territory was east of the Dead Sea. Isaiah mentions 23 specific places in these chapters, but only about ten of them can be identified with any certainty today. The important thing to note in these chapters is the dejection and hopeless despair of the people. Though kinsmen, Moab and Israel had always been enemies (Ps. 60:8). Amos and Zephaniah also prophesied against Moab (Amos 2:2,3; Zeph. 2:8,9).
1. The devastation will be so severe the whole land will howl in agony (15:1-9)
(1) The locations of Ar and Kir are uncertain, but their destruction is imminent.
(2) Citizens of the cities of Moab will begin to wail to their idols. They will shave their heads and cut their beards in a display of grief and dejection at their hapless condition.
(3) Entire populations of towns will put on sackcloth as their nation collapses around them.
(4) The warriors also cry out in despair - as their hearts tremble because of terror and distress.
(5) Isaiah is truly sorry that such a future is in store for Moab. Like a young heifer, Moab is not used to the yoke of oppression (see Jer. 48, especially vv. 11ff).
(6) The land will become desolate, the water will dry up, the vegetation will disappear.
(7) The people will began to leave Moab, carrying their belongings with them.
(8) They will seek refuge in Edom.
(9) The rivers will flow with blood. Those that do escape the land, will be subjected to further judgment until the nation is completely destroyed. [TOP OF THIS PAGE]
2. Moab is too proud to accept the offer of mercy (16:1-14) - Liberal commentators dispute the authentticity of 16:1-5, while the conservatives note that these verses are a natural continuation of chapter 15.
a. Moab's hope (16:1-5)
(1) The only hope for Moab lies in Zion. They could send tribute to Judah by way of the Edomite wilderness as they had done under earlier kings of Israel (2 Ki. 3:4-8).
(2) The women of the land are in a state of confusion as they are removed from their homes.
(3) Here Isaiah gives advice as to how Moab should present their plea to Zion: they should ask for protection for their refugees.
(4) The Moabites should also ask Judah to plea to Jehovah on their behalf. Although the point in history when this prophecy was given is impossible to pinpoint, it must have been during a time when Judah could have offered such refuge to Moab.
(5) God rules all nations and salvation is always from Him. Of course ultimate refuge for all nations will come through the Messiah. When read in conjunction with Amos (9:11,12) and other passages in Isaiah (7:14; 9:6,7; 14:32) the Messianic nature of this verse can be seen. A remnant of Moab can find escape, but only if they heed the advice of the prophet, otherwise they are doomed.
b. Moab's rejection of this hope (16:6-12)
(6) Why would Moab reject such an offer of hope? Their arrogance, pride, wrath against Israel, and boasting would be their final downfall. They were warring not against Judah and Isaiah, but against Jehovah (Jer. 48:7,11,14,42). Self-reliance, pride, arrogance, and reliance on human wisdom still bring down nations today.
(7,8) Consequences that will befall Moab include: destruction of the cities and the vineyards. Known for their vineyards and raisin-cakes that they made from the fruit, the Moabites would lose everything - the vineyards would be trodden down by the Gentiles.
(9) Isaiah weeps for the destruction of the vineyards, as he wept earlier for the people and their land.
(10) The prophet describes the sad plight of the people and their land. The country side is quiet, the winepresses still, the vineyards barren, all because sin in the land has become full-grown.
(11) Isaiah's emotions are torn by what he sees. His heart vibrates with sympathy and his organs are shaken.
(12) The Moabites will pray to their idols until they are exhausted. Their efforts will be worthless because their gods do not exist.
c. The fixed time of visitation upon Moab (16:13,14)
(13) Isaiah had spoken this prophecy concerning Moab in the early years of his ministry. It was now about to be fulfilled.
(14) The devastation of Moab will come within three years. But since we do not know the date of the prophecy we cannot tell under which of the Assyrian kings it was fulfilled. A small remnant would be spared (see also Jer. 48:45-47). [TOP OF THIS CHAPTER]
B. The Oracle (Burden) Against Damascus (17:1-14) - Damascus is one of the oldest cities in the world. Once the capital of the mighty Syrian empire, it was under Assyrian subjugation shortly after the time of Isaiah. The prophecy against Damascus also includes Ephraim (Israel) because of their conspiracy against Judah. Because Israel chose to align itself with the heathen nations, it would fall under the same condemnation (Amos 1:3-5; Jer. 49:23-27; Zech. 9:1).
1. Syria and Ephraim will both be brought down (17:1-6)
(1) Damascus will not be the city it once was, her glory will lie in a garbage pile.
(2) It is most probable that Isaiah has Aroer on the Arnon in mind here. It will become a grazing place.
(3) The glory of both nations will be brought down (Ps. 9:15). Their own ruin came as they plotted the destruction of Judah.
(4) This particular prophecy would have been made sometime before 732 B.C. (Syria was destroyed in that year, Israel 10 years later - both at the hands of the Assyrians). When Israel falls, it will be made of no account.
(5) They will be like a field of wheat stripped bare by the harvesters, leaving nothing for the gleaners.
(6) They will be like an olive tree with only a few olives left - out of reach. Here we see the small size of the remnant of Israel.
2. Israel had forgotten the true rock of strength when it turned to Damascus (17:7-14)
(7,8) When these days of leanness come, man will turn from his idols, the remnant will look to Jehovah as the only one worthy of respect, adoration, and worship.
(9) The land will be barren in the days of leanness, but the cities will fare no better. They will be desolate.
(10) Israel had never driven out the Canaanite gods, as a result, their descendants must reap the consequences. They had forgotten Jehovah.
(11) Israel thought good things would come to them through the idols and their altars. Jehovah is well within righteous and just judgment to ignore the calls of the unrepentant (Prov. 1:24-31).
(12) But what of Assyria? The will come upon the land as the rushing of mighty waters. (See also Isa. 8:5-8; 10:5-27.)
(13) Assyria will initially have the force of the raging sea, but only for a God-given time. Then they will be scattered as well.
(14) Assyria would have their moment, but that is all it would be. This can be seen if we look ahead to the destruction of their army at the gates of Jerusalem (2 Ki. 19:32-37). The "Gogs and Magogs" of today (all of man's "isms") may shine for a little while, but their unbelief in the one true God has sealed their ultimate fate. [TOP OF THIS CHAPTER]
C. The Oracle (Burden) Against Ethiopia and Egypt (18:1-20:6)
1. Ethiopia will pay homage to the Lord (18:1-7) - Ethiopia (Cush) lay south of Egypt and their Biblical histories are often associated (Isa. 20; 2 Chron. 12:2,3). (For other references see 2 Chron. 14:9-15; Isa. 37:9). The events of this chapter possibly took place during the period of the Assyrian threat, 720-702 B.C. This chapter presents some difficulties: where did these ambassadors come from and to whom were they sent; is it significant that they were tall and smooth (scattered and peeled , KJV); and what is the significance of the gifts that were presented to Jehovah?
a. The ambassadors and the Prophet's words to them (18:1-3)
(1) Cush is here styled as a land of insects and rivers, referring possibly to the size of the army that Ethiopia could muster and the White and Blue Niles.
(2) The commentators vary as to their interpretation of this verse. Some say the ambassadors were sent to Jerusalem to incite a revolt against Assyria, or to form an alliance with Judah against Assyria. Others suggest the messengers were sent by the King of Ethiopia among his own tribes to prepare them against the impending Assyrian invasion. The prophet instructs the ambassadors to return to their own people, who had in times past trodden down other nations, but now will be trodden down themselves. Egypt had ruled over Ethiopia for years, but between 1000 B.C. and 663 B.C., Ethiopia was independent and actually ruled Egypt for a time. The Nile river had actually carried much of the good earth of Cush downstream and deposited it in the fertile Nile delta ­ thus, the land was divided by the rivers.
(3) The prophet calls on the world to witness the impending judgment. It will emanate from the mountain of Jehovah, where His followers worship Him.
b. Jehovah is in control (18:4-6)
(4) Jehovah is concerned, but in control. He is neither anxious, nor slack about bringing down His judgment, but will enact it in His own good time.
(5) He will act before the Assyrians can take advantage of the land.
(6) The Assyrian army will be destroyed to the point where their bodies will be food for the birds and beasts. There is a difference between gods and God, the Assyrians will pay for their lack of knowledge concerning spiritual matters.
c. Ethiopia's homage to the Lord (18:7)
(7) When the Assyrians are destroyed the tall, smooth people will bring a present to Jehovah. There is no record of King Tirhakah sending such a present, but that does not mean he did not. Such a present would have been brought to Jerusalem (Ps. 68:31; Zeph. 3:10). "Jehovah's destruction of the wicked and His gracious goodness to His own will (so) impress those from the farthest reaches..." (Hailey). [TOP OF THIS CHAPTER]
2. Egypt will be afraid when the Lord shakes his hand over the land (19:1-25) - Egyptian contact with God's people goes back to the time of Abraham (Gen. 12:10-13:1), and stretches forward about 2000 years to Philip's contact with the Ethiopian eunuch (Acts 8:26-40). Throughout its history, Egypt had been an oppressor of God's people, except during the time of Joseph. Yet Isaiah concludes this chapter with a word of hope for both Egypt and Assyria (v.25). (See Jer. 46; Ezek. 29-32; Joel 3:19 for more prophecies concerning Egypt.)
a. Threats (19:1-17)
(1) Internal discord: the failure of idolatry (vv.1-4)
(1) Similar language concerning the day of God's judgment can be seen in (Ps. 104:3; Ps. 96:13; Joel 2:2; Zeph. 1:15; Eze. 30:3, 18; 32:7). Idols will tremble in the presence of the All-Mighty. The heart of Egypt will melt in time of judgment.
(2) Civil war will erupt in Egypt. Secular history bears out this fact: the Nubians invaded Egypt about 728 B.C., uniting Egypt and Ethiopia from 715-664 B.C.
(3) As always, man's counsel will fail (Ps.33:10). In addition to their powerless idols, their charmers, those with so-called spirits, and their wizards will be just as false, empty, and impotent.
(4) It is likely that Isaiah is referring to a series of invaders instead of one individual. The Assyrians sacked Thebes, Nebuchadnezzar smote Egypt (as predicted by Jeremiah 43:10-13; 46:13-26), the Persians also brought an army against them, as did Greece, and finally Rome.
(2) natural and economic disaster (vv. 5-10)
(5) The sea here is the Nile. While the Nile has never run dry, the symbolism here is that the nation represented by the Nile (Egypt) will indeed dry up.
(6,7) The glory of Egypt is brought low. This is represented by the stagnation of the canals and the withering of the plants, such as papyrus, on which the economy was dependent.
(8) Fishing, as well as agriculture, would suffer. Fishing the Nile was very important to the Egyptian economy. The fisherman used angles (hooks), throw-nets and dragnets to ply their trade.
(9,10) Finally, their weaving trades would be affected. Thus their entire economy would be disrupted. The thing being broken here possibly represents that economy.
(3) Foolish counsel (vv.11-15)
(11) The princes of Zoan (formerly Raamses, sometimes used by the Egyptian rulers as their seat of government, Ex. 1:11) would give foolish counsel. In earlier times the wisdom of Egypt was renowned (Acts 7:22), but now it was stupid, foolish, and brutish.
(12) The prophet challenges the so-called wise men of the land to a contest versus Jehovah. Later, he will make a similar challenge to the idols (41:21-29; 42-48).
(13) According to legend, Memphis was the first capital of united Egypt. It was an important religious center. The wise men of Memphis have led the people astray.
(14) No matter what the appearances, Jehovah is in control. The carefully conceived plans of the princes have led to actions resembling a drunken man staggering along and falling down in his own filth.
(15) Without truly wise leaders, human plans cannot save individuals or nations. Today, we need wise rulers (Ecc. 10:16). Childish rulers will be the downfall of their nation (Prov. 11:14). God will have no pity upon rulers that reject His true wisdom (Prov. 1:26-28). History should have made it clear to all that world problems cannot be resolved apart from God.
(4) No spirit - only fear and terror (vv. 16,17)
(16) The warrior spirit will be lost among the fighting men of Egypt. While women through the ages have shown themselves to have courage, they have not typically made up the brute, aggressive forces of war (Nah. 3:13; Jer. 50:37; 51:30)
(17) Egypt had no excuse for not being wary of the God of the Israelites. While the nation of Judah itself has never threatened Egypt, their God has always had a hand in their doings (Deut. 2:25).
b. Promises (19:18-25)
(1) The transition from threats to promises (v.18)
(18) Letting the number five here represent a small number is perhaps better than taking the number literally. Perhaps Isaiah has in view Egyptians (or Jews) who swear to or by Jehovah, but retain the language of Canaan (the mongrel speech of the merchants); the expressions of a mixed or impure religion (Hailey). Equally difficult is one shall be called, the city of destruction. This could perhaps represent the Egyptian city of their major idol, Ra the Sun god (Heliopolis, referred to in scripture as On ).
(2) Jehovah to be known to Egypt (vv. 19-22)
(19) The only record we have of altars being erected to Jehovah outside the Promised Land, are the one by Noah (Gen. 8:20) and the two by Moses ( at Rephidim and Sinai). Also, it was not permitted to set up pillars for religious purposes (Deut. 16:22). Therefore this verse cannot be taken literally, but must represent the fact that Jehovah would be known among the Egyptians.
(20) Perhaps the pillar represents the recollection of God's promise to Abraham (Gen. 12:3; 22:18). While Egypt had been the oppressor, they will become the oppressed. As time passed many Jews came into the land of Egypt, brought their ways of worship and established synagogues. The Greek version of the Old Testament (Septuagint) was produced in Alexandria. Yet, these are probably not fulfillments of Isaiah's prophecy.
(21) In light of Isaiah's other teachings, when would the events of this verse occur? By reexamining such passages as (2:2-4; 11:10), and looking ahead to (42:6; 49:6; 56:7) and (Mk. 11:17) we can feel certain that this prophecy will have its fulfillment in the Messiah. The following verses will back this up, as well.
(22) God's salvation provides for "smiting and healing." In His chastening, the Lord will purge and cleanse. Those that repent and call upon the name of Jehovah will be healed. Those that turn to the Lord, then backslide, will also be chastened.
(3) Universal worship of Jehovah (vv.23-25)
(23) The highway between Egypt and Assyria had always passed through Israel. It had been used by the two nations to wage war against one another. In that day it will have a new purpose - a way for the former enemies to worship together. The highway will not only be available to the remnant of Israel (11:26), but to Assyria and Egypt as well. Keep the highway in mind as we move forward in our study (35:8; 62:10). God's Spirit will defeat the carnal, animal spirit of the idolatrous nations.
(24) Israel will eventually unite spiritually with Assyria and Egypt. This union represents the many nations that will become the true Israel of God (Gal. 6:16; Mic. 5:7).
(25) Originally, the phrase my people was reserved for Israel, but now it can be used of the redeemed of all nations (represented here by Egypt) (1 Pet. 2:9). Similarly, Assyria is the work of my hands and Israel is mine inheritance (Eph. 4:24; 1:11). The vision of Isaiah is truly a vision of the church of Christ - former enemies united into one body. [TOP OF THIS CHAPTER]
3. Isaiah walked about naked as a sign and wonder upon Ethiopia and Egypt (20:1-6)
(1) In 713 B.C., Ashdod revolted against Sargon, king of the Assyrians. While Judah did not participate, apparently Egypt and Ethiopia promised to help Ashdod, but never kept their promise.
(2) It is doubtful that Isaiah performed this symbolic act (the only one recorded in Isaiah), totally nude. It is more likely he wore the short tunic of the slaves. However, it brought attention to him and to the reason he was naked and barefoot ­ Judah should not trust Egypt.
(3,4) He continued the sign for three years. In a manner similar to his undress, Egypt and Ethiopia will be led away captive by Assyria (663 B.C.).
(5) God's people should learn to put their trust in Him, not in feeble man or man's weak nations.
(6) No help will come from Egypt and Ethiopia, so none should be expected. If God can and will bring judgments against not only the heathen nations, but also His own people, why cannot men of every generation realize He controls our destiny?