Isaiah 56
KingCommentsIsaiah 56:1
Introduction
This chapter does not start with a ‘burden’, because Cush is an ally of Egypt. That is why this chapter and the previous one are closely connected.
The background of the commission the LORD gives to Isaiah in this chapter is that some in Judah expect help from Egypt and Cush. In order to be able to resist the strong Assyria, many countries resort to making an alliance with countries that see the same threat. For Judah, however, this would be disobedience to the LORD and proof of a lack of trust in Him.
Assyria Captures Ashdod
It begins with the conquest of Ashdod, a Philistine city, by Assyria. The commander of the king of Assyria captures Ashdod, despite the fact that Philistia is supported by Egypt. Philistia is located near Judah. The conquest of Ashdod must have caused great turmoil in Judah. Judah also has a need for the support of Egypt and Cush, although it has turned out that the support of Egypt for Philistia is of no significance.
Ashdod lies on the road from Assyria to Egypt and can therefore be considered the gate of Egypt. The fall of Ashdod is a warning and a sign for Judah not to put his trust in people, including Egypt and his ally Cush. He who puts his trust in people will be ashamed.
Isaiah 56:2
Isaiah Portrays a Message
In view of the circumstances of the preceding verse Isaiah receives a special commission from the LORD (cf. Ezekiel 4:1-8; Hosea 1:2-9). He has to portray the conquest of Egypt and Cush by Assyria by walking through Judah without a cloak and shoes for no less than three years. “Naked” does not mean without any clothing, but without an outer garment (cf. 2 Samuel 6:20).
By walking without a cloak and shoes he behaves like a slave or a prisoner of war. All that time he is also exposed to wind and weather, to cold and rain. Prophets are not just a mouthpiece of God, but are involved in their message with their whole person (Isaiah 8:18). His message also has meaning for the end time, because in the end time Assyria, the king of the North, will also invade and conquer Egypt (Daniel 11:42).
Isaiah 56:3
Meaning of the Performance
When the three years are over, the explanation of this commission is given (Isaiah 20:3-4). With his performance Isaiah has given the message that the people will look just like him, if they keep their alliance, or their desire to have it, with Egypt and Cush. For the LORD will let these two nations, from which Hezekiah and Judah seek their support, to experience what Isaiah portrayed (Isaiah 20:5).
What Isaiah does is a sign and a token or a wonder for the people. A wonder does not have to be supernatural. In this case, you can also translate: a wonderful sign, that is, a sign that evokes admiration. A sign means that the wonder has a meaning and message.
It is a warning to the people of God, and in fact to every people and every human being, not to seek support from people when threatened by an enemy (Isaiah 20:6), but to resort to God in need. Egypt cannot help. An appeal to this is in vain. Human help will always prove to be completely inadequate (Psalms 60:11; Jeremiah 17:5-8).
Isaiah 56:4
Meaning of the Performance
When the three years are over, the explanation of this commission is given (Isaiah 20:3-4). With his performance Isaiah has given the message that the people will look just like him, if they keep their alliance, or their desire to have it, with Egypt and Cush. For the LORD will let these two nations, from which Hezekiah and Judah seek their support, to experience what Isaiah portrayed (Isaiah 20:5).
What Isaiah does is a sign and a token or a wonder for the people. A wonder does not have to be supernatural. In this case, you can also translate: a wonderful sign, that is, a sign that evokes admiration. A sign means that the wonder has a meaning and message.
It is a warning to the people of God, and in fact to every people and every human being, not to seek support from people when threatened by an enemy (Isaiah 20:6), but to resort to God in need. Egypt cannot help. An appeal to this is in vain. Human help will always prove to be completely inadequate (Psalms 60:11; Jeremiah 17:5-8).
Isaiah 56:5
Meaning of the Performance
When the three years are over, the explanation of this commission is given (Isaiah 20:3-4). With his performance Isaiah has given the message that the people will look just like him, if they keep their alliance, or their desire to have it, with Egypt and Cush. For the LORD will let these two nations, from which Hezekiah and Judah seek their support, to experience what Isaiah portrayed (Isaiah 20:5).
What Isaiah does is a sign and a token or a wonder for the people. A wonder does not have to be supernatural. In this case, you can also translate: a wonderful sign, that is, a sign that evokes admiration. A sign means that the wonder has a meaning and message.
It is a warning to the people of God, and in fact to every people and every human being, not to seek support from people when threatened by an enemy (Isaiah 20:6), but to resort to God in need. Egypt cannot help. An appeal to this is in vain. Human help will always prove to be completely inadequate (Psalms 60:11; Jeremiah 17:5-8).
Isaiah 56:6
Meaning of the Performance
When the three years are over, the explanation of this commission is given (Isaiah 20:3-4). With his performance Isaiah has given the message that the people will look just like him, if they keep their alliance, or their desire to have it, with Egypt and Cush. For the LORD will let these two nations, from which Hezekiah and Judah seek their support, to experience what Isaiah portrayed (Isaiah 20:5).
What Isaiah does is a sign and a token or a wonder for the people. A wonder does not have to be supernatural. In this case, you can also translate: a wonderful sign, that is, a sign that evokes admiration. A sign means that the wonder has a meaning and message.
It is a warning to the people of God, and in fact to every people and every human being, not to seek support from people when threatened by an enemy (Isaiah 20:6), but to resort to God in need. Egypt cannot help. An appeal to this is in vain. Human help will always prove to be completely inadequate (Psalms 60:11; Jeremiah 17:5-8).
Isaiah 56:8
Introduction
Destruction: So far, Isaiah 14-20, we have seen the indirect judgments of the LORD through His instrument the Assyrians. These judgments are called a “destruction” that is “determined” (Isaiah 10:22). The Assyrians, or king of the North, attack Israel and then go on to the south, to Egypt.
Harvest: In the chapters that follow now, Isaiah 21-24, we will read about the direct judgments of Christ after His appearance. We then get judgments that distinguish between believers who are spared and the wicked who are not spared, but taken away by judgment. This is the opposite of what happens when the believers are raptured, because then the believers are taken away and the unbelievers are left behind.
It is as it were the bringing in of the harvest (Matthew 13:36-43; Revelation 14:14-16). Then the chaff is separated from the wheat. By the way, even with the ten plagues of Egypt, we first find the judgments where Israel also suffers from, and later the judgments where Israel is spared. The harvest begins with judgment, through Christ, on Babylon, the army of the beast (Revelation 19:11-21), and ends with the judgment on the living (Matthew 25:31-46), whereby also as it were the chaff is separated from the wheat.
There are three burdens in this chapter. They concern Babylon (Isaiah 21:1-10), Edom (Isaiah 21:11-12) and Arabia (Isaiah 21:13-17). We will see that in the future, Babylon will be equal to the restored Roman Empire or the united states of Europe, perhaps with other Western allies. Babylon (Rome, Europe) will make an alliance with the antichrist, the coming false king of Israel. Babylon, Europe, will come to the aid of the then defeated land of Israel and will come to Israel with his army. The king of the North will then return to Israel. The battle can begin. But then the Lord Jesus appears!
Burden of the Wilderness of the Sea (Babylon)
“The wilderness of the sea” (Isaiah 21:1) we must locate in the south of Iraq. It is Babylon that lies in the Gulf area (cf. Jeremiah 51:13a; 42). We read that John stands on the sand of the sea (Revelation 12:17). Here we can see that Babylon is connected with Revelation 13 and especially the beast of the sea, which is the restored Roman Empire in the future. Babylon lies by the sea, but it will soon be conquered and destroyed by the Medes and become a wilderness. Also spiritually, the beautiful, rich Babylon is a barren wilderness (Revelation 17:3) and the nations are depicted as the great waters, the restless sea (Revelation 17:1; 15).
It is clearly a prophecy, because at that moment Assyria is still the mighty world empire. There is not much of Babylon to be seen yet. It is precisely the essence of the prophecy that God describes future events in it, none of which can yet be discovered in the present.
The same goes for the conquest of Babylon by the Medes and Persians. Elam, that is the southwest of Persia, together with Media (Isaiah 21:2), marches violently and quickly against Babylon (Daniel 5:28-30). Thus the LORD will give His people relief from the yoke of Babylon and make “an end of all the groaning”.
It also has a meaning for the end time. While the king of the North is engaged in battle in Egypt (Daniel 11:40-44), finally the mighty army of the restored Roman Empire comes to the north of Israel. The army of the king of the North then returns to Israel. Then the time has come for Christ to appear and personally judge this empire, which is typologically portrayed by Babylon (Daniel 11:45). What King Cyrus, the king of the Medo-Persian empire, – called “His anointed” by the LORD (Isaiah 45:1) – has done with Babylon in the past, will happen through Christ (= Anointed) in the future. In Isaiah 40-45, Cyrus is a type of Christ.
Isaiah 56:9
Introduction
Destruction: So far, Isaiah 14-20, we have seen the indirect judgments of the LORD through His instrument the Assyrians. These judgments are called a “destruction” that is “determined” (Isaiah 10:22). The Assyrians, or king of the North, attack Israel and then go on to the south, to Egypt.
Harvest: In the chapters that follow now, Isaiah 21-24, we will read about the direct judgments of Christ after His appearance. We then get judgments that distinguish between believers who are spared and the wicked who are not spared, but taken away by judgment. This is the opposite of what happens when the believers are raptured, because then the believers are taken away and the unbelievers are left behind.
It is as it were the bringing in of the harvest (Matthew 13:36-43; Revelation 14:14-16). Then the chaff is separated from the wheat. By the way, even with the ten plagues of Egypt, we first find the judgments where Israel also suffers from, and later the judgments where Israel is spared. The harvest begins with judgment, through Christ, on Babylon, the army of the beast (Revelation 19:11-21), and ends with the judgment on the living (Matthew 25:31-46), whereby also as it were the chaff is separated from the wheat.
There are three burdens in this chapter. They concern Babylon (Isaiah 21:1-10), Edom (Isaiah 21:11-12) and Arabia (Isaiah 21:13-17). We will see that in the future, Babylon will be equal to the restored Roman Empire or the united states of Europe, perhaps with other Western allies. Babylon (Rome, Europe) will make an alliance with the antichrist, the coming false king of Israel. Babylon, Europe, will come to the aid of the then defeated land of Israel and will come to Israel with his army. The king of the North will then return to Israel. The battle can begin. But then the Lord Jesus appears!
Burden of the Wilderness of the Sea (Babylon)
“The wilderness of the sea” (Isaiah 21:1) we must locate in the south of Iraq. It is Babylon that lies in the Gulf area (cf. Jeremiah 51:13a; 42). We read that John stands on the sand of the sea (Revelation 12:17). Here we can see that Babylon is connected with Revelation 13 and especially the beast of the sea, which is the restored Roman Empire in the future. Babylon lies by the sea, but it will soon be conquered and destroyed by the Medes and become a wilderness. Also spiritually, the beautiful, rich Babylon is a barren wilderness (Revelation 17:3) and the nations are depicted as the great waters, the restless sea (Revelation 17:1; 15).
It is clearly a prophecy, because at that moment Assyria is still the mighty world empire. There is not much of Babylon to be seen yet. It is precisely the essence of the prophecy that God describes future events in it, none of which can yet be discovered in the present.
The same goes for the conquest of Babylon by the Medes and Persians. Elam, that is the southwest of Persia, together with Media (Isaiah 21:2), marches violently and quickly against Babylon (Daniel 5:28-30). Thus the LORD will give His people relief from the yoke of Babylon and make “an end of all the groaning”.
It also has a meaning for the end time. While the king of the North is engaged in battle in Egypt (Daniel 11:40-44), finally the mighty army of the restored Roman Empire comes to the north of Israel. The army of the king of the North then returns to Israel. Then the time has come for Christ to appear and personally judge this empire, which is typologically portrayed by Babylon (Daniel 11:45). What King Cyrus, the king of the Medo-Persian empire, – called “His anointed” by the LORD (Isaiah 45:1) – has done with Babylon in the past, will happen through Christ (= Anointed) in the future. In Isaiah 40-45, Cyrus is a type of Christ.
Isaiah 56:10
The Pains of Isaiah
In history, these verses are fulfilled as a pre-fulfillment when an ally of King Cyrus the Persian, King Darius the Mede, and his army capture the city of Babylon by surprise. They describe the feelings of the people of the city during the sudden invasion of the Medes and the Persians. However, they also describe the feelings of Isaiah who sees this as a seer. They also describe the expression of the feelings of the army of Europe in the future when the Lord judges them by His appearance.
The terrible violence Isaiah sees in the vision does not leave him unmoved. When he sees all the suffering and misery that come over Babylon, even though they have deserved it, it seizes him again (Isaiah 21:3). The pains he experiences are great. Pain shoots go through his body and robs him of the strength to walk. It is an unavoidable pain, just as there is no escape for a woman in labor. He cannot get rid of it. It robs him of the pleasures of the rest of the night (Isaiah 21:4).
What impression does it make on us when we hear of disasters about peoples and countries that persecute Christians? Or what are our feelings when we think of the suffering Israel and the world will be plunged into just before the return of the Lord Jesus, which means soon (Matthew 24:33)?
Isaiah 56:11
The Pains of Isaiah
In history, these verses are fulfilled as a pre-fulfillment when an ally of King Cyrus the Persian, King Darius the Mede, and his army capture the city of Babylon by surprise. They describe the feelings of the people of the city during the sudden invasion of the Medes and the Persians. However, they also describe the feelings of Isaiah who sees this as a seer. They also describe the expression of the feelings of the army of Europe in the future when the Lord judges them by His appearance.
The terrible violence Isaiah sees in the vision does not leave him unmoved. When he sees all the suffering and misery that come over Babylon, even though they have deserved it, it seizes him again (Isaiah 21:3). The pains he experiences are great. Pain shoots go through his body and robs him of the strength to walk. It is an unavoidable pain, just as there is no escape for a woman in labor. He cannot get rid of it. It robs him of the pleasures of the rest of the night (Isaiah 21:4).
What impression does it make on us when we hear of disasters about peoples and countries that persecute Christians? Or what are our feelings when we think of the suffering Israel and the world will be plunged into just before the return of the Lord Jesus, which means soon (Matthew 24:33)?
Isaiah 56:12
Carelessness and Fall of Babylon
What is described in these verses was fulfilled at the fall of Babylon on October 12, 539 BC and has been described in detail by historians. The Babylonians don’t think at all of the impending doom. They live a carefree life, feasting on an abundance of food on tables at which they recline on comfortable rugs (Isaiah 21:5). While they are feasting, the enemy is attacking them unexpectedly. He has changed the course of a canal that flows through the city of Babylon and has crept into Babylon through the drained riverbed.
This scene of carelessness and the invasion of the enemy is described in Daniel 5. See also Isaiah 13-14. Isaiah describes it as if he is present, while it will take another hundred and seventy-five years before it happens. He calls them to leave their laziness and to get ready for battle. Oil the shield is smearing it with oil to let the enemy’s blows slip away.
Isaiah must station the lookout (Isaiah 21:6). It seems that he himself is that lookout, as further on, in Isaiah 21:11, he himself is a watchman (cf. Habakkuk 2:1-2). A lookout is someone who is in the counsel of God, who knows what is going to happen and who looks forward to that event.
It is the same for us. Whoever has learned from Scripture what God has foretold by comparing Scripture with Scripture, who knows His purpose and accepts what has become clear to him, is able to warn others. A lookout looks out and is in fellowship with God.
God says what to look out for (Isaiah 21:7). He has to “pay close attention, very close attention”. He confirms that he will do so on the watchtower at night (Isaiah 21:8). He is very watchful. Sleeping is not for those who take God’s warnings and directions seriously. Then he sees how exactly that happens what God has foretold (Isaiah 21:9). God’s instruments do their work and bring down Babylon.
Isaiah 21:8 can also be translated as follows: “And he cried: A lion!” With his exclamation “a lion!” Isaiah refers to the army of the Medes and the Persians. That army is dangerous as a lion. The Dead Sea Scrolls mention ‘seer’ instead of ‘lion’ (these words are almost the same in Hebrew). The text should therefore rendered as “the seer exclaims: …”.
Babylon will fall through “a troop of riders” and “horsemen” of the Medes and Persians (Isaiah 21:9). The fact that the horsemen come “in pairs” may indicate the dual nationality, that of the Medes and Persians. The fall of Babylon is shown in the book of Revelation with the same words (Revelation 14:8; Revelation 18:2). This shows the close connection between the prophecy of the Old Testament and that of the New Testament. Only in the end time, at the appearance of Christ – the Lion from the tribe of Judah (Revelation 5:5) – will this prophecy about the fall of Babylon be fully fulfilled.
The sequence of events described by Isaiah makes it clear that the judgment on Babylon (Isaiah 21) will only take place after the destruction of Israel by the king of the North (Isaiah 17-18) and after this king has been advanced to also destroy Egypt, the king of the South, and his allies (Isaiah 19-20).