Isaiah 52

Isaiah 52:1

Moab Destroyed

After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.

Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.

This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.

Isaiah 52:2

Moab Destroyed

After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.

Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.

This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.

Isaiah 52:3

Moab Destroyed

After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.

Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.

This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.

Isaiah 52:4

Moab Destroyed

After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.

Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.

This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.

Isaiah 52:5

Moab Destroyed

After advising Moab to submit to Zion and be a refuge for the outcasts of Judah, Isaiah returns to the characteristic attitude of Moab. That attitude is one of pride, arrogance, fury and idle boasts (Isaiah 16:6; Jeremiah 48:29-30). This attitude causes the land to be destroyed and Moab to wail and moan about his fate (Isaiah 16:7-8; cf. Proverbs 16:18). Isaiah sees it before him. It seizes him.

Where there should be cheering for joy – the vine is the symbol of it – is bitterly weeping (Isaiah 16:9-10). At the end of Isa 16:10 we suddenly hear the LORD speaking in the speaking of Isaiah. He says that He has made the shouting of joy to cease. The LORD is at work in what happens to Moab.

This brings Isaiah to a new expression of grief over Moab (Isaiah 16:11). The tragedy of Moab is that he does not resort to God, but to his idols (Isaiah 16:12). He makes every effort to get any help in the house of his idol. Of course there is no salvation there. His going to the sanctuary of his god and the prayer to his god are totally useless.

Isaiah 52:6

Short-Term Judgment

What Isaiah prophesied about Moab (Isaiah 16:13) is in line with prophecies that were made about this people “earlier” (Numbers 24:17). It will all be fulfilled in the future.

Also for the short term Isaiah has a prophecy: a judgment will come within three years (Isaiah 16:14). That period is counted “as a hired man would count them”. This means that it will be after exactly three years, because a hired man will not work a day longer than the agreed period. Although we do not know very well how that judgment was carried out, it certainly happened, because God has declared it. In the end time after the invasion of Assyria Moab will be judged again by the hands of the then restored Israel (Isaiah 11:14).

However, it is clear that there is a significant difference between the fate of Philistia (Isaiah 14) and the fate of Moab (Isaiah 15-16). There will be no remnant of Philistia in the realm of peace, whereas there will be a remnant of Moab. This is because at the time of the great tribulation Moab took in fugitives from Israel, the believing remnant (cf. Matthew 25:31-40).

Isaiah 52:7

Short-Term Judgment

What Isaiah prophesied about Moab (Isaiah 16:13) is in line with prophecies that were made about this people “earlier” (Numbers 24:17). It will all be fulfilled in the future.

Also for the short term Isaiah has a prophecy: a judgment will come within three years (Isaiah 16:14). That period is counted “as a hired man would count them”. This means that it will be after exactly three years, because a hired man will not work a day longer than the agreed period. Although we do not know very well how that judgment was carried out, it certainly happened, because God has declared it. In the end time after the invasion of Assyria Moab will be judged again by the hands of the then restored Israel (Isaiah 11:14).

However, it is clear that there is a significant difference between the fate of Philistia (Isaiah 14) and the fate of Moab (Isaiah 15-16). There will be no remnant of Philistia in the realm of peace, whereas there will be a remnant of Moab. This is because at the time of the great tribulation Moab took in fugitives from Israel, the believing remnant (cf. Matthew 25:31-40).

Isaiah 52:9

Introduction

The prophecies in this chapter are about two nations north of Judah: Damascus (Syria) and Ephraim (the ten tribes realm). These two are described at the same time because they formed an alliance (Isaiah 7:1). It is a biblical principle that he who has fellowship with the sins of someone also shares in the judgment on those sins (Revelation 18:4). For the believing remnant in the future, this is a warning not to put their trust in people, that is, in Babylon, the restored Roman Empire, Europe.

Prophecy About Damascus

These verses give a short “burden of Damascus” (Isaiah 17:1). The judgment, again carried out by Assyria, is not only on Damascus, the capital of Aram or Syria, but also on “the cities of Aroer” (Isaiah 17:2). The judgment will result in the whole area being completely deserted, so that the flocks will be able to lie down there, without being frightened.

In the days of Isaiah Damascus is connected with the ten tribes. This is expressed in Isaiah 17:3 in two ways: “Ephraim” – “Damascus” and “Aram” (i.e. the Syrians) – “the sons of Israel”. A common intention implies a common fate (Isaiah 7:1; 4). Just as “the glory of the sons of Israel”, which was visible in the fortified cities, has vanished, so will ally Syria. Because of that connection, the judgment on Ephraim follows directly in the following verses.

Isaiah 52:10

Introduction

The prophecies in this chapter are about two nations north of Judah: Damascus (Syria) and Ephraim (the ten tribes realm). These two are described at the same time because they formed an alliance (Isaiah 7:1). It is a biblical principle that he who has fellowship with the sins of someone also shares in the judgment on those sins (Revelation 18:4). For the believing remnant in the future, this is a warning not to put their trust in people, that is, in Babylon, the restored Roman Empire, Europe.

Prophecy About Damascus

These verses give a short “burden of Damascus” (Isaiah 17:1). The judgment, again carried out by Assyria, is not only on Damascus, the capital of Aram or Syria, but also on “the cities of Aroer” (Isaiah 17:2). The judgment will result in the whole area being completely deserted, so that the flocks will be able to lie down there, without being frightened.

In the days of Isaiah Damascus is connected with the ten tribes. This is expressed in Isaiah 17:3 in two ways: “Ephraim” – “Damascus” and “Aram” (i.e. the Syrians) – “the sons of Israel”. A common intention implies a common fate (Isaiah 7:1; 4). Just as “the glory of the sons of Israel”, which was visible in the fortified cities, has vanished, so will ally Syria. Because of that connection, the judgment on Ephraim follows directly in the following verses.

Isaiah 52:11

Introduction

The prophecies in this chapter are about two nations north of Judah: Damascus (Syria) and Ephraim (the ten tribes realm). These two are described at the same time because they formed an alliance (Isaiah 7:1). It is a biblical principle that he who has fellowship with the sins of someone also shares in the judgment on those sins (Revelation 18:4). For the believing remnant in the future, this is a warning not to put their trust in people, that is, in Babylon, the restored Roman Empire, Europe.

Prophecy About Damascus

These verses give a short “burden of Damascus” (Isaiah 17:1). The judgment, again carried out by Assyria, is not only on Damascus, the capital of Aram or Syria, but also on “the cities of Aroer” (Isaiah 17:2). The judgment will result in the whole area being completely deserted, so that the flocks will be able to lie down there, without being frightened.

In the days of Isaiah Damascus is connected with the ten tribes. This is expressed in Isaiah 17:3 in two ways: “Ephraim” – “Damascus” and “Aram” (i.e. the Syrians) – “the sons of Israel”. A common intention implies a common fate (Isaiah 7:1; 4). Just as “the glory of the sons of Israel”, which was visible in the fortified cities, has vanished, so will ally Syria. Because of that connection, the judgment on Ephraim follows directly in the following verses.

Isaiah 52:12

Judgment on Ephraim

After the judgment on Israel’s ally Syria, Isaiah speaks about the judgment that Assyria will bring on Israel, or Ephraim (2 Kings 15:29). This section is the first of three sections beginning with “in that day” (Isaiah 17:4). The other two sections are Isaiah 17:7-8 and Isaiah 17:9-11. This expression almost always refers to the end time.

All the glory of Ephraim, “the glory of Jacob”, will fade. “The fatness of his flesh” refers to wealth and prosperity. Ephraim has a prosperous time under King Jerobeam II, but that prosperity will disappear. The people will become lean. Prophetically, it is about the destruction of the north of Israel at the time of the invasion of the king of the North.

The destruction is drawn in three paintings. The first is the picture of a fat person who is now emaciated and literally skin and bones, from whom all the fatness of the flesh has shrunk. The fatness speaks of prosperity. After the judgment (Isaiah 17:5) poverty will remain (Isaiah 17:6; Leviticus 19:9; Deuteronomy 24:19-22).

The second picture is that of the grain harvest. After the harvest, the leftovers are picked up by the poor. What is collected is very little. The very fertile valley Rephaim (Joshua 15:8) is located near Jerusalem, on its southwestern side.

The third picture is that of the olive harvest. Olives are harvested by picking them by hand and picking the fallen fruit. Then the tree is shaken, which is done by beating the tree with sticks (a picture of judgment). After harvesting, you can count the rest of the olives left on the fingers of one hand.

The deeper meaning of the gleaning is that after the judgment on the population only a little remnant remains. This is what “the LORD, the God of Israel” declares. This Name reminds us that the God of the promises made to the patriarchs has a purpose that goes beyond the temporary judgments.

Isaiah 52:13

Judgment on Ephraim

After the judgment on Israel’s ally Syria, Isaiah speaks about the judgment that Assyria will bring on Israel, or Ephraim (2 Kings 15:29). This section is the first of three sections beginning with “in that day” (Isaiah 17:4). The other two sections are Isaiah 17:7-8 and Isaiah 17:9-11. This expression almost always refers to the end time.

All the glory of Ephraim, “the glory of Jacob”, will fade. “The fatness of his flesh” refers to wealth and prosperity. Ephraim has a prosperous time under King Jerobeam II, but that prosperity will disappear. The people will become lean. Prophetically, it is about the destruction of the north of Israel at the time of the invasion of the king of the North.

The destruction is drawn in three paintings. The first is the picture of a fat person who is now emaciated and literally skin and bones, from whom all the fatness of the flesh has shrunk. The fatness speaks of prosperity. After the judgment (Isaiah 17:5) poverty will remain (Isaiah 17:6; Leviticus 19:9; Deuteronomy 24:19-22).

The second picture is that of the grain harvest. After the harvest, the leftovers are picked up by the poor. What is collected is very little. The very fertile valley Rephaim (Joshua 15:8) is located near Jerusalem, on its southwestern side.

The third picture is that of the olive harvest. Olives are harvested by picking them by hand and picking the fallen fruit. Then the tree is shaken, which is done by beating the tree with sticks (a picture of judgment). After harvesting, you can count the rest of the olives left on the fingers of one hand.

The deeper meaning of the gleaning is that after the judgment on the population only a little remnant remains. This is what “the LORD, the God of Israel” declares. This Name reminds us that the God of the promises made to the patriarchs has a purpose that goes beyond the temporary judgments.

Isaiah 52:14

Judgment on Ephraim

After the judgment on Israel’s ally Syria, Isaiah speaks about the judgment that Assyria will bring on Israel, or Ephraim (2 Kings 15:29). This section is the first of three sections beginning with “in that day” (Isaiah 17:4). The other two sections are Isaiah 17:7-8 and Isaiah 17:9-11. This expression almost always refers to the end time.

All the glory of Ephraim, “the glory of Jacob”, will fade. “The fatness of his flesh” refers to wealth and prosperity. Ephraim has a prosperous time under King Jerobeam II, but that prosperity will disappear. The people will become lean. Prophetically, it is about the destruction of the north of Israel at the time of the invasion of the king of the North.

The destruction is drawn in three paintings. The first is the picture of a fat person who is now emaciated and literally skin and bones, from whom all the fatness of the flesh has shrunk. The fatness speaks of prosperity. After the judgment (Isaiah 17:5) poverty will remain (Isaiah 17:6; Leviticus 19:9; Deuteronomy 24:19-22).

The second picture is that of the grain harvest. After the harvest, the leftovers are picked up by the poor. What is collected is very little. The very fertile valley Rephaim (Joshua 15:8) is located near Jerusalem, on its southwestern side.

The third picture is that of the olive harvest. Olives are harvested by picking them by hand and picking the fallen fruit. Then the tree is shaken, which is done by beating the tree with sticks (a picture of judgment). After harvesting, you can count the rest of the olives left on the fingers of one hand.

The deeper meaning of the gleaning is that after the judgment on the population only a little remnant remains. This is what “the LORD, the God of Israel” declares. This Name reminds us that the God of the promises made to the patriarchs has a purpose that goes beyond the temporary judgments.

Isaiah 52:15

Conversion of a Remnant

For the gleaning, which is the remnant of Isa 17:6, there is hope. This connects us again in a direct way to the distant future, the end time. This remnant will be like a man who, after much deviation, turns his gaze again to the LORD (Isaiah 17:7). That will happen in its fullness when the Lord Jesus comes back and they will see Him “whom they have pierced” (Zechariah 12:10). That is repentance.

We see it with the prodigal son who, when he is with the swine in the deepest misery, comes “to his senses” and thinks of his father again (Luke 15:16-18). He turns his back on his life in sin and goes to his father. A real return goes hand in hand with giving up idolatry (Isaiah 17:8). Through the terror and the suffering of war, they will see that idols do not help. These idols are ‘made in Israel’ (Isaiah 2:8) and find their climax in the image of the beast (Revelation 13:14-15).

The contrast between “his Maker” (Isaiah 17:7) and “that which his fingers have made” (Isaiah 17:8) is striking. What the LORD has made, His people, remains; what man has made, his idol, shall perish. He will no longer look to it. How foolish man is to enter into a relationship with a god who is the work of his own hands. In our time we recognize this in modern theology.